"Blessed art thou, Lord our God and God of our fathers, God of Abraham, God of Isaac and God of Jacob; great, mighty and revere God, sublime God, who bestowest lovingkindness, and art Master of all things; who rememberest the good deeds of our fathers, and who wilt graciously bring..."
So begins the "Prayer for Dew" — didn't know Jews had a prayer for dew, didja? That's okay, neither did I. But scanning my bookshelves, looking for nothing in particular, I noticed a blue book on its side, and pulled out Daily Prayer Book, translated and annotated by Philip Birnbaum (Hebrew Publishing Co., 1949). No idea how it got there; my guess is that it belonged to my late father-in-law and I saved it from the general disposal of their household effects.
Scanning the table of contents, most chapters were unsurprising: "Morning Service" and "Reading the Torah," "Memorial Services" and "Guests in the Sukkah" — the booth used in the harvest festival; I was at one just a few days ago, guest of my brother- and sister-in-law, enjoying beef ribs that were smoked for nine hours.
Praying for dew is something I hadn't heard before, and I had to read the rather lengthy supplication. Though it makes sense, as something people in the desert would pray for. To be honest, the initial blast of praise did not move me so much as remind me of a line of Benedict Spinoza: "Nothing has remained of the religion that used to be, beyond its external ceremony, by which the people seem more to flatter God than to worship him, no wonder that faith is nothing now but credulity and prejudices."
Strong stuff. And if you think that we live in a blasphemous age now, remember Spinoza wrote that in 1670.
The dew prayer has some lovely parts — "Dew refreshes the earth and its verdure/Joyous to be under thy protection/May dew — symbol of youth — shield our young."
Kids are going to need something a bit sturdier than dew to get through the world we're leaving them. I never thought of dew as a symbol of youth, much, though it makes sense. "Dewy youth," and all. Honestly, I never thought much of dew at all. The closest I've come is reflecting on dew's chilly cousin, frost.
The prayer goes on quite a while; I won't burden you with it all. "Earth's depths are eager for the drops of dew; All the green meadows long and pine for dew ... Grant dew to favor thy land... Let dew fall on the blessed land."
And — not to get political — if you're wondering what land the prayer refers to, a note reads, "The poems are the creations of Rabbi Elazar ha-Kallir, who probably lived in Palestine during the eight century" and who left behind hundreds of liturgical poems, 'many of which cannot be understood without a commentary."
Coincidentally — or portentously, if you believe that sort of thing — just that morning, following Kitty along on our 6 a.m. walk, we cut across our yard, so heavily dewed that my boat shoes were soaked. A minor annoyance, at the time. But the prayer for the dew it foreshadowed instructs us that it's all a matter of perspective, of context. "Make us like a watered garden;/Bless our sustenance with dew;/Let no ill befall our flocks;/Bestow thy favor on the people/Whom thou didst lead like a flock."
Holding the dew prayer and the Dutch thinker together, it strikes me that, sometimes, the gap between the pious, such as Rabbi Elazar ha-Kallir, and blasphemous philosophers such as Spinoza seems very far apart. But other times, they're very close. While the former sees the hand of God in morning moisture, and the latter sees God in, well, the entire universe, they're both still seeing God.
Strong stuff. And if you think that we live in a blasphemous age now, remember Spinoza wrote that in 1670.
The dew prayer has some lovely parts — "Dew refreshes the earth and its verdure/Joyous to be under thy protection/May dew — symbol of youth — shield our young."
Kids are going to need something a bit sturdier than dew to get through the world we're leaving them. I never thought of dew as a symbol of youth, much, though it makes sense. "Dewy youth," and all. Honestly, I never thought much of dew at all. The closest I've come is reflecting on dew's chilly cousin, frost.
The prayer goes on quite a while; I won't burden you with it all. "Earth's depths are eager for the drops of dew; All the green meadows long and pine for dew ... Grant dew to favor thy land... Let dew fall on the blessed land."
And — not to get political — if you're wondering what land the prayer refers to, a note reads, "The poems are the creations of Rabbi Elazar ha-Kallir, who probably lived in Palestine during the eight century" and who left behind hundreds of liturgical poems, 'many of which cannot be understood without a commentary."
Coincidentally — or portentously, if you believe that sort of thing — just that morning, following Kitty along on our 6 a.m. walk, we cut across our yard, so heavily dewed that my boat shoes were soaked. A minor annoyance, at the time. But the prayer for the dew it foreshadowed instructs us that it's all a matter of perspective, of context. "Make us like a watered garden;/Bless our sustenance with dew;/Let no ill befall our flocks;/Bestow thy favor on the people/Whom thou didst lead like a flock."
Holding the dew prayer and the Dutch thinker together, it strikes me that, sometimes, the gap between the pious, such as Rabbi Elazar ha-Kallir, and blasphemous philosophers such as Spinoza seems very far apart. But other times, they're very close. While the former sees the hand of God in morning moisture, and the latter sees God in, well, the entire universe, they're both still seeing God.
Or as Spinoza wrote:
"The universal laws of nature, according to which all things happen and are determined, are nothing but the eternal decrees of God, which always involved eternal truth and necessity. Therefore, whether we say that they are ordered according to the decree and guidance of God, we say the same thing. ... because the power of all natural things is nothing but the power of God."
"All natural things..." like dew? They're really saying the same thing, in different ways, looking around and detecting the presence of the divine. It's enough to give an agnostic pause.
"The universal laws of nature, according to which all things happen and are determined, are nothing but the eternal decrees of God, which always involved eternal truth and necessity. Therefore, whether we say that they are ordered according to the decree and guidance of God, we say the same thing. ... because the power of all natural things is nothing but the power of God."
"All natural things..." like dew? They're really saying the same thing, in different ways, looking around and detecting the presence of the divine. It's enough to give an agnostic pause.







