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Digambara Pulkhanim ha'Yehudi - Jewish Ascetic Nudism What is it and how does one practice it? sefer/book review, educational video demonstration below Religion is a very important part of human life and lifestyle. So important that humans by nature aspire towards some form of religious practice, and the truth of this is self-evident throughout every society. Humans need divine connection, a sense that we are part of something far greater and more unique than ourselves. We need religion to grow beyond ourselves, and to see a bigger picture than just the world from the view that we personally and presently have. And, religion does serve this purpose. If embraced, we grow from it and discover what it is we could not see, hear, feel, and experience before. Religious practice unites us with others who share common ground in spiritual nature and desire. It has been the core of every successful civilization, whether the society per se endorses only one religious practice or a plural of many. We humans need this, so we embrace it in some way. It is this need that gave rise to the ancient Jewish religious/cultural practices of Judaism. Judaism has defined a people and the people have defined this enduring practice in rituals. The dynamic nature of Judaism has led to many forms of it, many expressions that all contain basic common threads. There is mystic Judaism and traditional Judaism, there is Chassidic Judaism and there is Humanistic Judaism. But, regardless the beliefs behind different versions of Judaism that lead to the religious thought and practice of the specific community, all of Judaism embraces the ancient festival rituals and core beliefs about the nature of G!D and Humankind, and the relationship that is between us. Thousands of years of thought, embracement, and reinvention has led to this. Judaism is a living and organic spiritual/cultural practice. As intricately a part of the spiral cycle of life as each and every one of us who embrace this religious path in life. Being Jewish is our teacher and a direct connection to something that is far much more than ourselves. It is a sacred path, family oriented and community oriented, that is worthy of keeping and teaching to the generations to come. And, this is why we do this. It is not uncommon for religious practices to borrow from each other, incorporate a little of this and a little of that into the tradition that is followed. You see evidence of this with the three main branches of Jewish ritual tradition - Ashkenazi, Sephardi, and Mizrachi. All with slight differences in ritual approach and belief based upon the geography and greater cultural influences around these communities. And, there are many more beyond this. And, so it is with Jewish ascetic nudism. Though not a formally structured community movement like the three directly above, the influences of Indian ascetic religious nudism has had an impact upon those that embrace this approach to Jewish religious practice. It's called Digambara Pulkhanim ha'Yehudi, the nude ascetic rituals of the Jew. It is a richly rewarding spiritual path for those who are inclined to embrace it. Its members are Jews of every background who embrace ascetic nudity within their ritual practices, from the most traditional of Jews to the most liberal. As
the author of Sefer Digambara Pulkhanim ha'Yehudi, I have had the pleasure
Why nudity during rituals, you might be asking? This is a good question, and allow me to answer through a quote from my sefer. "Throughout the world, humans have gone to great lengths to define themselves, both individually and as a community, through the wearing of clothes. The creating and wearing of clothing is as much a symbol of our regality among the creatures of the earth, that we are capably different, as it is adorned for more practical and necessary reasons, such as protection from the cold or harsher elements. As civilizations have formed, clothing has taken a key role in defining us amongst each other, clarifying our separateness as a people from other people, by the association of meaning and status to the specific wearing of clothing. In all of this there is good inclination, and an understandable place and need for the wearing of clothes. The making and wearing of clothes is as natural an act for humans as is not wearing them when being nude is necessary or more convenient. Jewish tradition as a whole embraces what is a natural aspect of life and the human condition, and seeks to imbue the everyday experience with a sense of holiness. It is not surprising, then, that the use of clothing for this purpose has become a normal part of Jewish traditional practice, and the words “blessed are you G!D who clothes the naked” a daily aspect of liturgical practice. But, as it is with all other uniquely human created things, the individual and societal reasons for wearing clothes has dual nature to it, sometimes for the good and sometimes for the bad. And, the wearing of clothes for individuals and in society in general often equally lends itself to the bad inclination, such as out of a sense of shame for one's natural body, one of G!D’s creations, or out of a need to demonstrate indifferent superiority over another, an act of unkindness and injustice. In Digambara Pulkhanim ha’Yehudi practice, the natural world that G!D provides for the things that we create and, equally, the endless objects we develop and use for our human purposes are both recognized as blessings to embrace and enjoy. But, when a sense of modesty towards ourselves and what we possess is lost, rendering the blessing for “clothing the naked” misinterpreted or outright ignored, a return towards simpler behaviors and thoughts becomes necessary. It is this ascetic approach to tziniyut, modesty (meaning “self”-restraint), in Digambara Pulkhanim ha’Yehudi ritual and, in some cases, lifestyle that gives recognition to the human condition and our need to trust G!D to provide for the fulfillment of our needs, if not already provided for. From there, we need to create, but create with modesty in mind. By removing all our human-made clothes during ritual observance, we are physically recognizing our completeness as a living creation, each and all of us already blessed by G!D with all we need in the natural world to survive upon and find joy in. We are, as well, recognizing our nakedness towards life and each other, our vulnerabilities and limitations, and thanking G!D in both a very symbolic and very real way for the protective adornment of our natural clothing, skin and hair, already provided for us by G!D from birth. And, by being engaged in the act of ritual with no human-made garments upon us, we are also recognizing the universal human need for some form of clothing adornments made by human hands, especially being attentively aware that those of us who have clothes to wear are no greater in importance than the poorest among us who cannot afford clothes. We are all equally a part of this human condition, and are all equally responsible in it."
Maybe some will find this explanation for why we who practice
19 minute religious educational video (wmv) - dphy_shacharit_blessings_short_demonstration This video will probably play better if you download it first, else wise you may have to wait awhile for it to buffer in your browser. 2.5 minute religious educational video (wmv) - dphy_kavannah_meditation_intent_ritual_demonstration This video will probably play better if you download it first, else wise you may have to wait awhile for it to buffer in your browser. (If you have not downloaded and watched the Shacharit ritual, then please do this first. In doing so, you'll understand why this is important.) Remember, these videos are for supplemental education only. There is a lot more in the sefer/book, than what you'll see in these two demonstration videos above. So, take a moment now to order your copy today! Thank you for your interest and time, and may you be twice blessed by the experiencing and applying of this ritual approach within your practice of Judaism. Life is meant to be lived, explored, and experienced now. And, so it also is with religious ritual! Joseph Tsefanyahu Farkasdi, Author of Sefer Digambara Pulkhanim ha'Yehudi (an exploration into the not-well-known-about rituals and practices of Jewish ascetic nudity)
To purchase your copy of this book, visit www.createspace.com/sefer_dphy today! |
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Web Visitor Comments - To post your comments about this page, fill in the form below and click 'submit'. From: AniYosTsef Date: 14 Aug 2009 -- Read the comments of others who have visited this page. And, then, share your thoughts! We really want to know ... What do you think/feel about the expressions shared on this page? From: Daniela Date: 16 Aug 2009 -- Where can I get a copy of your book? I don't know how to explain it, but I've always felt that nudism and Judaism could be compatible, even though I wasn't raised to think this way. If there is a traditional group like this, please, I want to know more. It'd be nice to feel legitimate for a change, rather than on the fringe. From: AniYosTsef Date: 11 Jan 2010 -- Sefer Digambara Pulkhanim ha'Yehudi is now available for purchase. Pick up your copy today! Click the e-store link above, and may you be blessed immensely from this learning. - Joseph Farkasdi, 25 Teves 5770 From: Michelle Yavni Date: 21 Jan 2010 -- I love this book! No fluff and no filler pages. This book gets straight to the point, provokes thought, and lays out beautifully the digambara ritual lifestyle in an eco-friendly number of pages. Being Jewish and a Nudist, this book has great value to me. I love it. And, I've already begun including these ritual ascetic nudity practices to my clothes-free lifestyle. Thank you, Joseph. You've deepened my spiritual life through your writing! From: Javi Date: 24 Jan 2010 -- This is eco-friendly naturist-friendly Judaism in action. We need more voices like this in the ascetic nudity community! Very bold and provides juicy insight into the roots and nature of Jewish ritual practices. From: Christin Date: 5 Feb 2010 -- This is a very well-written and sincere explanation into these practices; I shall enjoy your book. |
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experiencing this form of Judaism from an early age and it has been the
traditional practice that I have followed for most of my life. Imagine
for a moment being part of a community gathering that is celebrating Purim
or Pesach or Sukot together fully in the nude - friends, families, and
invited guests to these traditional gatherings. This is Digambara
Pulkhanim ha'Yehudi at work, and anyone who has experienced a nude Jewish
gathering for ritual purposes has experienced Digambara Pulkhanim
ha'Yehudi. It is a liberating and spiritually inspiring practice to
engage in. The heart of why we practice Judaism in the nude has to do
with three specific beliefs of thought that those who engage in DPhY have
embraced within their lives. The first is tsiniyut, the attitude of
modesty towards oneself. The second is kavanah, the fulfillment of
intention through one's actions. And, the third is teshuvah, a returning
unto the Source of tradition in humbleness and forgiveness. 
