Simcha Paull Raphael | |
---|---|
Born | Steven Paull 1951 (age 72–73) |
Education | Concordia University (BA, MA, History and Philosophy of Religion) California Institute of Integral Studies (PhD, Psychology) |
Occupation(s) | Psychotherapist, writer, death awareness educator |
Notable work | Jewish Views of the Afterlife [1] |
Spouse | Geela Rayzel Raphael |
Website | simcharaphael |
Simcha Paull Raphael (born 1951) is a Canadian psychotherapist, death awareness educator, and writer. He is the founder of the Da'at Institute for Death Awareness, Advocacy, and Training, [2] and author of the book Jewish Views of the Afterlife, [1] a synthesis of premodern mystical Jewish philosophy with postmodern concepts of transpersonal psychology, consciousness research, and near-death studies. [3] This book is considered to be an important work of scholarship in the fields of thanatology and religious studies, which has helped shift the view that Judaism doesn't have beliefs in the afterlife. [3] [4] [5]
Raphael was born Steven Paull [6] in 1951 [7] [8] and grew up in Montreal, the son of Rose and Harold Paull. [9] He was educated in Hebrew day schools at United Talmud Torahs of Montreal. He received a Bachelor of Arts and Master of Arts from Concordia University, a doctorate in Psychology from the California Institute of Integral Studies, and was ordained a rabbinic pastor by Rabbi Zalman Schachter-Shalomi. [9] [10]
Raphael's early encounters with death deeply impacted him, including the loss of his grandmother when he was four and two close friends in his early 20s, [11] one of whom was his best friend who died in a car accident in 1973. [7] These losses spurred his curiosity about Jewish perspectives on life after death. [12] He found that Jewish tradition generally offered minimal support for confronting death, with most Jewish belief emphasizing life over the hereafter [9] and many assuming Judaism didn't have a concept of an afterlife. [7] Convinced that Jews wanted something different, he decided to write a book delving into non-rationalistic explanations from Jewish tradition. [7] [9]
Raphael spent 15 years researching and writing Jewish Views of the Afterlife, [1] a comprehensive exploration of Jewish beliefs about life after death, challenging the notion that Judaism lacks such traditions. The book spans 4,000 years of Jewish thought, drawing from the Bible, Apocrypha, rabbinic teachings, medieval philosophy, legends, and mystical traditions like the Kabbalah and Hasidism. [3] [9] It details the evolution of Jewish eschatology from early Biblical ideas of Sheol to complex medieval beliefs in postmortem judgment, heaven, hell, and resurrection in the World to Come, highlighting how these beliefs were obscured in modern times by rationalism and the aftermath of the Holocaust. He synthesizes these ancient views with modern disciplines such as transpersonal psychology and near-death studies, showing parallels between Jewish mystical traditions and contemporary near-death experience (NDE) accounts. [3] His book brought greater awareness that Jewish culture has maintained some form of continuity for centuries and encompasses a wide range of perspectives on death. [13] It is currently in its third edition. [5]
Raphael proposes that understanding and embracing these traditions can transform Jewish experiences of death and mourning, offering an antidote to the grief and trauma of events like the Holocaust. The book ultimately positions Judaism as a meaningful source of insight into life after death, aligning it with global religious and near-death perspectives. [3] In his "Kabbalistic-Psychological" model of afterlife, he divides existence into spiritual, emotional, mental, and physical realms with specific rituals for each. [11]
Raphael co-founded a bereavement-support program at a Jewish funeral home in Toronto [11] and was executive director of The Benjamin Institute, which provides education and support in areas related to grief, bereavement, and loss. [6] In 1989, he moved to Philadelphia. [11] He was an associate professor in the department of Jewish studies at Temple University (2007–2014), [14] spiritual director at the Reconstructionist Rabbinical College (1999–2009), [14] and an adjunct professor of religion and theology at La Salle University. [15] Throughout this time he has worked a bereavement counselor, psychotherapist, and death educator. [7] [12] [16]
Raphael travels the country giving lectures and workshops about Jewish teachings of the afterlife, often to people dealing with aging or dying parents or their own mortality. [2] [7] [14] [17] [18] Acknowledging that death is unsettling, he insists on the need for open discussions about it. He highlights historical beliefs in the soul's continuity, particularly within Kabbalistic traditions, stressing the importance of understanding the soul's nature to grasp what happens after death. [7] [12] Additionally, he emphasizes discussing death and near-death experiences to help people feel less alone and to maintain emotional connections with those who have passed. [12] He notes it's important to focus on the spiritual needs of the mourners and not just the rituals of death and dying, which is where rabbis often focus. [17] He has invited people to attend "death cafes" in the Philadelphia area, a place where people can come to talk about death directly. [16] [19]
In 2014 he founded the Da'at Institute for Death Awareness, Advocacy, and Training, which provides transpersonal psychotherapy, individual and group bereavement counseling, spiritual direction, pastoral care, and hospice support. He applies his understanding of Jewish teachings of the soul's afterlife journey in the hopes of making this knowledge relevant to healing and emphasizes the importance of being with people in their grief. [14] He also provides counseling and training for rabbis and health professionals dealing with issues around death. [15]
Raphael is married to Rabbi Geela Rayzel Raphael, who was ordained in the Reconstructionist movement. He and his wife created their surname by combining their birth surnames Robinson (hers) and Paull (his). [11] In 1988 they received an award for excellence in programming for their contributions to developing a death awareness program in Toronto. [6]
Christianity began as a movement within Second Temple Judaism, but the two religions gradually diverged over the first few centuries of the Christian era. Today, differences of opinion vary between denominations in both religions, but the most important distinction is Christian acceptance and Jewish non-acceptance of Jesus as the Messiah prophesied in the Hebrew Bible and Jewish tradition. Early Christianity distinguished itself by determining that observance of halakha was not necessary for non-Jewish converts to Christianity. Another major difference is the two religions' conceptions of God. Depending on the denomination followed, the Christian God is either believed to consist of three persons of one essence, with the doctrine of the incarnation of the Son in Jesus being of special importance, or like Judaism, believes in and emphasizes the Oneness of God. Judaism, however, rejects the Christian concept of God in human form. While Christianity recognizes the Hebrew Bible as part of its scriptural canon, Judaism does not recognize the Christian New Testament.
Halakha, also transliterated as halacha, halakhah, and halocho, is the collective body of Jewish religious laws that are derived from the Written and Oral Torah. Halakha is based on biblical commandments (mitzvot), subsequent Talmudic and rabbinic laws, and the customs and traditions which were compiled in the many books such as the Shulchan Aruch. Halakha is often translated as "Jewish law", although a more literal translation might be "the way to behave" or "the way of walking". The word is derived from the root which means "to behave". Halakha not only guides religious practices and beliefs; it also guides numerous aspects of day-to-day life.
Judaism is an Abrahamic monotheistic ethnic religion that comprises the collective spiritual, cultural, and legal traditions of the Jewish people. Judaism evolved from Yahwism, an ancient Semitic religion of the late Bronze Age to early Iron Age, likely around the 6th/5th century BCE. Along with Samaritanism, to which it is closely related, Judaism is one of the two oldest Abrahamic religions.
Jewish eschatology is the area of Jewish theology concerned with events that will happen in the end of days and related concepts. This includes the ingathering of the exiled diaspora, the coming of the Jewish Messiah, the afterlife, and the resurrection of the dead. In Judaism, the end times are usually called the "end of days", a phrase that appears several times in the Tanakh.
Orthodox Judaism is the collective term for the traditionalist branches of contemporary Judaism. Theologically, it is chiefly defined by regarding the Torah, both Written and Oral, as revealed by God to Moses on Mount Sinai and faithfully transmitted ever since.
Reconstructionist Judaism is a Jewish movement based on the concepts developed by Rabbi Mordecai Kaplan (1881–1983) that views Judaism as a progressively evolving civilization rather than just a religion. The movement originated as a semi-organized stream within Conservative Judaism, developed between the late 1920s and the 1940s before seceding in 1955, and established a rabbinical college in 1967. Reconstructionist Judaism is recognized by many scholars as one of the five major streams of Judaism in America alongside Orthodox, Conservative, Reform, and Humanistic.
Judaism does not centralize authority in any single individual or group. The formulation of principles of faith that are universally recognized by all branches of Judaism remains undefined. There is no central authority in Judaism in existence today - although the Sanhedrin, the supreme Jewish religious court, would fulfill this role if it were re-established. Instead, Judaism's principles of faith remains debated by the rabbis based on their understanding of the sacred writings, laws, and traditions, which collectively shape its theological and ethical framework. The most accepted version in extent is the opinion of Maimonides.
The Pharisees were a Jewish social movement and a school of thought in the Levant during the time of Second Temple Judaism. Following the destruction of the Second Temple in 70 AD, Pharisaic beliefs became the foundational, liturgical, and ritualistic basis for Rabbinic Judaism. Although the group does not exist anymore, their traditions are considered important among all various Jewish religious movements.
Modern Orthodox Judaism is a movement within Orthodox Judaism that attempts to synthesize Jewish values and the observance of Jewish law with the modern world.
Jewish philosophy includes all philosophy carried out by Jews, or in relation to the religion of Judaism. Until modern Haskalah and Jewish emancipation, Jewish philosophy was preoccupied with attempts to reconcile coherent new ideas into the tradition of Rabbinic Judaism, thus organizing emergent ideas that are not necessarily Jewish into a uniquely Jewish scholastic framework and world-view. With their acceptance into modern society, Jews with secular educations embraced or developed entirely new philosophies to meet the demands of the world in which they now found themselves.
Jewish religious movements, sometimes called "denominations", include diverse groups within Judaism which have developed among Jews from ancient times. Today in the west, the most prominent divisions are between traditionalist Orthodox movements and modernist movements such as Reform Judaism originating in late 18th century Europe, Conservative originating in 19th century Europe, and other smaller ones, including the Reconstructionist and Renewal movements which emerged later in the 20th century in the United States.
According to Rabbinic Judaism, the Oral Torah or Oral Law are statutes and legal interpretations that were not recorded in the Five Books of Moses, the Written Torah, and which are regarded by Orthodox Jews as prescriptive and given at the same time. This holistic Jewish code of conduct encompasses a wide swathe of rituals, worship practices, God–man and interpersonal relationships, from dietary laws to Sabbath and festival observance to marital relations, agricultural practices, and civil claims and damages.
Rabbinic Judaism, also called Rabbinism, Rabbinicism, or Rabbanite Judaism, has been an orthodox form of Judaism since the 6th century CE, after the codification of the Babylonian Talmud. Rabbinic Judaism has its roots in the Pharisaic school of Second Temple Judaism, and is based on the belief that Moses at Mount Sinai received both the Written Torah and the Oral Torah from God. The Oral Torah, transmitted orally, explains the Written Torah. At first, it was forbidden to write down the Oral Torah, but after the destruction of the Second Temple, it was decided to write it down in the form of the Talmud and other rabbinic texts for the sake of preservation.
Isaac the Blind, was a French rabbi and a famous writer on Kabbalah. The Aramaic epithet "Saggi Nehor" means "of Much Light" in the sense of having excellent eyesight, an ironic euphemism for being blind. Some historians suspect him to be the author of the Book of the Bahir, an important early text of Kabbalah. Others characterize this view as an "erroneous and totally unfounded hypothesis".
Rabbinic authority in Judaism relates to the theological and communal authority attributed to rabbis and their pronouncements in matters of Jewish law. The extent of rabbinic authority differs by various Jewish groups and denominations throughout history.
Among the honorifics in Judaism, there are several traditional honorifics for the dead which are used when naming and speaking of the deceased. Different honorifics might be applied depending on the particular status of the deceased. These honorifics are frequently found on gravestones, on memorial walls inside the sanctuary of synagogues, in speeches, and in writing such as in obituaries.
Simcha Bunim Bonhardt of Peshischa also known as the Rebbe Reb Bunim was the second Grand Rabbi of Peshischa as well as one of the key leaders of Hasidic Judaism in Poland. The main disciple of Yaakov Yitzchak Rabinowicz, from 1813 to 1827, he led the Peshischa movement of Hasidic thought, in which he revolutionized 19th-century Hasidic philosophy by juxtaposing the rationalistic pietism of German-Jewry with the spiritual nature of God defined by the Hasidic movement.
A Jewish cemetery is a cemetery where Jews are buried in keeping with Jewish tradition. Cemeteries are referred to in several different ways in Hebrew, including beit kevarot, beit almin, beit olam [haba], beit chayyim and beit shalom.
Shemira refers to the Jewish religious ritual of watching over the body of a deceased person from the time of death until burial. A male guardian is called a shomer, and a female guardian is a shomeret. Shomrim are people who perform shemira. In Israel, shemira refers to all forms of guard duty, including military guard duty. An armed man or woman appointed to patrol a grounds or campus for security purposes would be called a shomer or shomeret.
Gerald Blidstein was professor emeritus of Jewish philosophy at Israel's Ben-Gurion University of the Negev. He was the Israel Prize laureate in Jewish philosophy (2006) and had been a member of the Israel Academy of Sciences since 2007.