The Light of Judaism

The words of a Tzaddik (righteous person) are referred to as Maamarim. Maamar is a Hebrew word that means “utterance,” and implies any kind of speech. Specifically, it means any kind of utterance: the tell...ing of a story, ordinary conversation, sacred discourse on the Torah or on esoteric wisdom. In the book of Daniel it is used to indicate a decree that is made by the word of God. However, in the Kabbalah it is used to indicate the continual prayer of the Tzaddikim and how the Tzaddikim often disguise their prayers behind stories, ordinary conversation and sacred discourses – specifically camouflaging their prayers for others from angels of wrath or accusing angels when a decree of judgment has already been given; hence, when a karmic seed of negativity has already been set in motion.

Just as the soul ascends through various realms and worlds and dominions in sleep and at the time of death, so also must prayers ascend through the realms, worlds and dominions of Assiyah, Yetzirah and Beriyah to enter into Atzilut and be received by the Holy One of Being. Along the way, just as the soul can become entangled in the snares of admixed and dark spiritual forces due to negative actions or negative karma, so also can the prayers offered up for souls whose tikkun is incomplete or that are bound up in sin or negative karma. Thus, when the Tzaddikim pray for such souls they cloak their prayers in stories, casual conversation, sacred discourse, or by other talismanic means (including symbolic gestures) so that the prayers are not “seen” and prevented from ascending to the Most High. Likewise, by the same method, through the power of their intention and their cleaving to God, maamar is the way the Tzaddikim constantly pray before the Divine presence, so that it is said that one should study and contemplate even the most casual conversations of a true Tzaddik, for deep mysteries are hidden in them but are revealed when one knows the symbolic nature of the speech of the Tzaddikim.

The prayers of the Tzaddikim are effective because of their inward cleaving to God and the power of their intention – their Self-realization through spiritual life and practice; they are, as it were, close friends of God, as Abraham was called.

Quite naturally, the concealed prayers of the Tzaddikim are interwoven with their open prayers and meditations, and their daily continuum of study and contemplation of the Scriptures and esoteric wisdom – a best friend relates often with their Friend, and a lover spends much time with their Beloved, they maintain an intimate connection on account of actual friendship and love. Thus, their prayers regarding more difficult matters are empowered by the strength of their prayer life, and specifically by their kavvanah (focused intention or concentration) and devekut (cleaving or attachment to God) which is developed through their daily continuum of spiritual practice.

Now this term “Tzaddik,” which is used in the Tradition to speak specifically of a spiritual adept or master, is intentionally chosen, for it simply means a “righteous person,” and applies to a person who aligns their mind, heart and life with the Spirit of Truth and who seeks to serve the Divine Will with their life. Thus it is a term that applies to any person among the faithful or spiritual elect and it reminds us that we are all called to live as tzaddikim, righteous ones. In other words, every teaching in the Tradition about the Tzaddikim is a teaching about our own spiritual life and practice – about how we might live the spiritual life and engage in spiritual practice. Every person can be a tzaddik according to his or her own capacity in this present life, and everyone can apply the wisdom and methods of the Tzaddikim in his or her own spiritual life and practice.

Take maamar, as an example – prayers within and behind the telling of a story, casual conversation or spiritual discourse. If we hold the thought of God in mind even in the midst of relating a story, casual conversation or spiritual discourse, we can pray and commune in God’s presence. It merely requires the intention to do so, for with the intention of prayer all speech may become prayer, so long as we are conscious with our speech and practice right speech.

To empower this practice of maamar we need to cultivate a daily prayer life and daily meditation, for apart from this we would be fooling ourselves if we proposed to be practicing maamar but were not cultivating our kavvanah and devekut through more formal sessions of spiritual practice. Likewise, our prayers and meditations are empowered by our study and contemplation of Scriptures and esoteric teachings on the Scriptures – thus, the practice of maamar is meant as an extension and integration of our spiritual life and practice into our mundane life; hence, the transformation of daily living into the Divine Life.