Category Archives: parashat hashavua

Moses Goes to Law School

This week, Moses goes to law school. Contending with Pharaoh had been easy – it came with a magic staff and miracles. Even last week’s Ten Commandments were child’s play, compared to this week’s  crash course on bailment, theft, kidnapping, labor law, the indigent, mayhem and murder.

And this was just the first lecture. “This is what God calls freedom?” Moses must have wondered. Lawyers reading this will probably sympathize.

By the reading’s end, God sympathizes also. Moses is invited for a personal tutorial in God’s office on Mt. Sinai. God will personally dictate a set of course notes – to be called “the Torah.”  It will take some 40 days and nights.

But why so long? asks Abravanel. “How long does it take for God to write the Torah? Creating the entire world took only a week!”

Ah, says Sforno. This 40-day stretch was for Moses’s sake, not God’s. New-born babies, he reminds us, are not considered fully alive until they make it through the first 40 days. Faced with this wholly new challenge of mastering Torah, Moses was like a new-born.

So God gave him 40 days to adjust. “Come join me on the mountain,” God said. “I can dictate the details to you in an instant, but you’ll need more time than that — someday, people will call it a ‘time-out.’ Forty days in the rarified air of the mountain will provide a bird’s eye view of it all, the big-picture reason for being, and the confidence to start again.”

I love that idea: Time-out in life for us as well – like in major-league football, where play stops on occasion for teams to catch their breath, restrategize, and reenter the game refreshed and renewed. When living wears us down, we too should get to signal to whoever is running us around at the time, and retire for a while without penalty. As in football, life would stop temporarily, maybe with a commercial in some unknown planet where extraterrestrial beings are watching. Who knows?

When the time-out ends, we would bound back into our work and families, new strategies in place, as if reborn and newly ready to face whatever challenges life throws our way.

As it happens, tradition credits Moses with climbing the mountain not just once, but three times – for the first tablets, then the second ones, and, also, in-between, to plead for Israel after the Golden Calf. Three times, Moses huddles alone with God, to rethink, re-strategize, and (like the new-born baby) reemerge reborn. That’s my plan for us as well. We too should schedule a time-out three times in the course of a normal lifetime: as young adults about launch our independence in the world; in our middle years, our “mid-life crisis,” when what we have been doing may not sustain us through the years ahead; and when we grow old, when a lot of life may still be left and we need “time out” to consider what to do with it.

We may need others as well. I won’t limit it to three, because life regularly throws us curves, erects new challenges, and wears us down. At some point it dawns on us that life’s complexities cannot always be mastered just by trying harder and doing better. The solution, then, must lie in stepping back and looking for some hidden reserve deep down within ourselves — the kind of wisdom that comes only from taking time out to reflect on where we’ve been, and to recalibrate where we still most want to go. We call that “revelation.”

Revelation was not just for Moses atop Mt. Sinai; it is available to us all, atop whatever counts as our own personal mountain. Whenever we feel overwhelmed, we need time out to rediscover the still small voice of God within, the renewed discovery of our own self-worth, and the confidence required to reaffirm our purpose and know again how precious life can be.

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The Plague Zone

“A season of Darkness”: that’s how Charles Dickens describes the reign of terror that gripped revolutionary France under the spell of the guillotine. He might equally have had in mind the plagues that seized Egypt, one after the other. Plagues are nothing, if not death-like in their darkness.

And not just metaphoric darkness either. Abravanel notes that all three plagues in this week’s reading — the last and the worst, compared to which the first seven plagues were child’s play — have darkness in common. The locusts arrived in droves so thick that “the land was in darkness” (10:14). Locusts come and locusts go, however – Egypt had experienced them before. So the next plague upped the ante: just deep darkness; lasting and inexplicable; “thick darkness that can be touched, for three whole days” (10:21-22). Still, no one died from it; people huddled together, holding hands, perhaps, until it was over. The final plague, therefore, added death to darkness: every first-born killed, precisely at midnight.

No one willingly enters a plague zone. Even if you think you are personally exempt from danger, the horror of being there is just too much to bear. That is why, with the locusts about to arrive, Moses had to be “brought,” to Pharaoh (10:8) – he would not come willingly. Blood, frogs, boils and the rest – those he could handle. But not pure darkness, the sun and all the stars in total eclipse. Not that! “Let someone else tell Pharaoh that three stages of increasing darkness are on their way,” Moses must have hoped.

He should have paid closer attention to God’s command: “Come,” not “Go,” to Pharaoh. “We can never distance ourselves from God,” says Menachem Mendel of Kotsk, “When God said ‘Come,’ God meant, ‘Come with Me. I, God, will accompany you.”  God would not send even Moses all alone to announce the plagues of escalating darkness.

I think of this when I visit a dying patient. We picture plagues as mass diseases, spreading person to person, home to home. But terminal illness is equally a plague for the person suffering it. It too spreads, limb by limb, organ by organ. It may start with the metastatic proliferation of murderous cells that consume the body like locusts devouring a landscape. Then comes darkness of despair so thick it can be touched; and, finally, death at what may as well be midnight.

It is a terrible thing to watch someone die. “The mind withdraws,” says Louise Harmon, in her Fragments on the Death Watch. “There is a turning in toward the self, a curvature of the spine that directs the remaining life force toward the center. The knees are tucked up under the body. The arms are folded like a praying mantis, a caricature of moot supplication, and the petition is for safety.”

As I say, no one willingly enters a plague zone – because no sane person wants to watch this happen. So when disease approaches hopelessness, and the hospital room becomes a virtual plague zone, people invent reasons not to visit. As the plague advances, loneliness sets in: no one to talk to, even as we lose the light to see them by.

But precisely when final darkness looms, the dying need our visits most, and not just to talk banalities. We come at such a time to share the darkness, not turn on lights. It can be a horrible ordeal to sit, and wait, and do nothing more than lend a loving presence through the moments leading up to midnight. But it can be strangely satisfying too, if we remember that the commandment is “Come,” not “Go.”  “Come with Me,” says God, “I will sit there with you.”

The Talmud locates God’s comforting presence alongside the patient’s head. Visitors too report sensing that presence at times, especially when death finally arrives. And why not? God never dispatches us all alone to endure the darkness.

The Family Business

“So what do you do?” That’s the question we most frequently ask upon meeting someone new.

A version projected onto medieval times has a builder reply, “See that cathedral? I build the story 60 feet up; my father built the one below it, and his father built the one below that. My son will build it higher still, as will his son after him.”

Talk about going into the family business!

We Jews, however, build no such multi-generational cathedrals; our equivalent is a generational chain of blessing, an idea with which the Book of Genesis ends.

The scene is Jacob on his death bed, blessing his children. “This,” says the Torah, “is what their father said.” But why call Jacob “their father” rather than “Jacob,” his name? Because, says Genesis Rabbah (100:12), these future progenitors of Israel will receive blessing from many generations of parents, not just from Jacob. “Where one generation ends, the next one begins.”

Blessing began with Abraham and Sarah, then continued with Isaac and Rebekah, and kept going all the way to Moses. The Haftarah extends the chain still further, by picturing King David dying and adjuring Solomon to “keep God’s charge” just as he, David, had done.

Generational continuity is a way to solve a perennially difficult passage in the history of biblical interpretation: Ramban’s insistence that beyond being the story of what has already happened, Genesis is a prophetic premonition of what was yet to be. The plain sense of Ramban’s claim has prompted endless futile efforts to find a code by which chance combinations of biblical letters might somehow reveal the future.

As a confirmed medieval mystic, Ramban may indeed have believed that, but equally, he may have meant something more intellectually acceptable. Genesis is not just stories about particular individuals, he realized; it provides patterns that recur through time: sibling rivalry, for example; and (our case here) the parental insistence on blessing. Every parental generation is heir to the cumulative blessing of its past; and then passes that on enhanced by its own contribution to posterity. Each successive generation thus inherits a compound set of blessings: what its immediate parents were able to fashion, and what parental generations over the centuries managed to pass along earlier.

We have here an early Jewish affirmation of a doctrine that captured western thought only with the Enlightenment: the idea of progress. Most ancient peoples saw history as an endless and repetitive cycle. Not so Israel, said Mircea Eliade, the professor who founded History of Religion as a discipline. Israel adopted a linear view of history, a developmental line by which every generation can build on the accomplishment of those who came before. We are not just doomed to repeat what others have done. We can all accomplish together what no single generation can bring about alone.

To be sure, some parental generations bequeath the opposite: not blessings but curses. Hence our prayer on holidays, livrachah v’lo liklalah: “May we know blessing, not curse.” Every generation must struggle with the legacy it leaves behind. Are we adding to the blessing or detracting from it? Yet Jews insist that over time, blessing will prove victorious. History is cumulative and the good will win the day. “On that day, God shall be One and God’s name shall be One” (Zechariah 14:9 and the end of Alenu).

Our insistence on progress derives from our reading of Genesis. Each generation inherits the legacy of blessings left by those who came before, and then strives to add its own set of blessings onto that.  Not for nothing did we choose Hatikvah(“The Hope”) as Israel’s national anthem. We are a people of hope and of promise.

“So what do you do?”

The next time people ask you that, tell them, “See this thing called history? I inherit the blessings of my predecessors and I add my blessings to theirs; my children and my children’s children will do likewise. I am a Jew. I believe in progress.

The Secret Well Greeted By Silence

Hidden away in this week’s reading is a single tiny verse with implications that should take our breath away. During Abraham’s day, we are told, “the Canaanites were thenin the land” (Genesis 12:6). But the Torah is said to have been composed by Moses, and when Moses died, they were still in the land. The verse must, therefore, have been composed by an author living after Moses died.

Abraham Ibn Ezra (1091/2-1167), who gives us this insight, calls it a sod, a “secret” and cautions, “The wise will keep silent.”

Ibn Ezra’s caution is usually explained by assuming he was wary of openly questioning Moses’s authorship of Torah. But Ibn Ezra doesn’t sound afraid. He repeats his discovery regarding several other verses, including Deuteronomy 34:1, where he identifies the other author as Joshua, an opinion he got from the Talmud itself (Menachot 30a). To be sure, questioning the Genesis verse went one step farther, but why assume, gratuitously, that Ibn Ezra was afraid to go there? Maybe he was not just playing it safe when he said the wise would greet his sod with “silence.”

In the context of Torah,sodis no ordinary “secret.” It is an advanced, even esoteric, interpretation of the text. In time, it came to denote meanings that are specifically “mystical,” but in the 12thcentury, it more likely meant “profound” – the description of an insight so penetrating, that it takes the breath away. Fools who rush to judgement might indeed charge Ibn Ezra with heresy, but as to the wise, his bold interpretation would simply stop them in their tracks, inducing “silence” (as he says) to allow its full significance to sink in.

Ibn Ezra’s breakthrough would someday change the very way we think about God, revelation, and religious truth itself, because in retrospect, we can see that it anticipated the scientific study of the Bible: a method that revealed even Torah as a composite document repeatedly edited over the course of centuries. Its authors are legion.

Some people still worry that if the Torah was written by human beings over time, it cannot be sacred. But the exact opposite is the case. The miracle of Torah is not dependent on God’s speaking it into being once and for all time at Sinai. It is that the Jewish People, in covenant with God, has consistently been discerning divine purpose, generation after generation; that generations of such discernment were somehow edited into what we call “The Torah”; and that generations thereafter have been reading and interpreting that very same Torah ever since.

Rather than destroy religious sensibility, Ibn Ezra’s modest beginning only enhances it. God did not just speak at Sinai. God, we say, is melekh ha’olam, and olam means not just “universe” but “infinity,” making God not just “ruler of the universe” (our usual translation) but “ruler of time and space”!  God addresses us always and everywhere.

The very essence of rabbinic Judaism is the conviction that through Torah, God speaks to every generation anew. That is why we have columns such as this, why rabbis sermonize, why we study sacred texts not just for what the original author intended, but for what the Talmud later thought, what centuries of commentators intuited even after that, and what our own sages discover today.

The Rabbis also insisted that God is revealed in day-to-day encounters that set us wondering why we are here and what counts as a life well led. We find God similarly in mathematics and science, the ways through which the world works. Judaism provides blessings to greet the intricacies of nature, no less than for religious commandments.

Ibn Ezra was discussing more than a single verse here and there. He was unveiling the reality of a divine mind that cannot be limited to a one-off revelation at Sinai. To be fully human is to uncover one divine secret after another, and to have our breath taken away by the incredible mystery of it all.

The Grand Subpoena: To Attest and To Protest Too

“Attest” and “protest”: on these two stands of human conscience the civilized world depends. They are central to this week’s reading, Atem Nitzavim.., “You stand…,” a reference to the way we rise in a courtroom to offer testimony — to tell, as the saying goes, “the truth, the whole truth and nothing but the truth.” We “attest,” that is, to the truth; but in so doing, we also “protest” the trashing of those truths by people who find them inconvenient.

It is not just truths that are at stake, says Shimon ben Gamaliel (Avot 1:18), but justice and peace as well, for truth, justice and peace are the three things on which humanity stands or falls. At our best, Maimonides explains, we human beings naturally strive for intellectual and moral perfection (truth and peace), but these rely on the prior existence of justice.

Failed attestation gets its fair share of recognition, because the lies we tell, the rancor we cause, and the injustices we engender are seen and heard; they leave a trail to be investigated, reported, and disseminated for discussion.

Failed protestation, by contrast — the failure to protest the moral outrages that other people perpetrate — more easily goes unattended, because observers taking notes on the large but finite number of things that people actually did say or do can hardly know, much less include, the infinity of things they didn’t. A news report on some public statement by the president, say, is simply incapable of including everything that the entire cabinet or congress did not say in response.

But our moral accounting sheet has both columns: “attestation,” the active stands we take, by word or deed; and “protestation,“ the passive stands we failed to take, when other people were saying or doing what we knew to be wrong. The first, Yom Kippur will soon remind us, are sins of commission; the latter are sins of omission.

Commentators regularly observe that the word “you” (atem) in “You are standing” (atem nitzavim) is followed by “all of you” (kulkhem) — leaders and followers, household-heads and their entire families. The Torah, seemingly, cannot close without each and every Jew being subpoenaed to stand before God. This was, says Ramban, a renewal of the Sinai covenant, but with everyone on hand, not just Moses alone atop the mountain. Kli Yakar goes further: it was an altogether new covenant, he says, because the old one failed, in that the people who were not personally alongside Moses at the time felt no responsibility for it.

In particular, says Or Hachaim, their failure lay in the second column of moral responsibility: protestation. Hard as it may be to speak truth, act justly, and seek peace, it is infinitely harder to go public against those who don’t: we risk displeasing them; we may even benefit from their actions; and besides, no one will notice, much less report, if we simply choose to turn our backs, keep silent, and go about your business. The Talmud, however, warns expressly that those who fail to protest against the sins of their household, city, people, and nation are punished for those sins, as if they had done them themselves (Shabbat 54b).

Don’t we hold the average collaborators of the Shoah guilty of this very sin? Not that they all personally dispossessed, enslaved, and ultimately murdered their Jews, but that they failed to protest when others did so.

Rosh Hashanah falls just one day after Atem Nitzavim this year. However much we gobble up apples and honey while wishing each other sweetness, we should remember that on Yom Kippur, just ten days later, we will stand, “all of us,” to be held accountable for the balance sheet that measures how we did in humanity’s search for truth, justice and peace. The easy part is what, in word or deed, we wrongly attested to. The hard part, but no less important, is what we should have protested, but didn’t.

 

 

“Loving God”:The Meaning of the Sh’ma

What Jew doesn’t know the Sh’ma with its following V’ahavta, the command to love God with all our heart, soul, and might. We learn it as children and die with it on our lips. But do we all believe it?

What makes people believe in God to the point of offering God love?

Some people reason their way to God – like Maimonides (1138-1204). Seeing how everything in the universe is dependent on something else, he concluded that there had to be something ultimate and unchanging to support it all. By definition, that was God. Loving God, he thought, followed naturally from observing “the magnificence of all that is,” and “the incomparable and infinite wisdom” of the One who made it.

But reason can also lead away from God, so most God-believers depend on intuition; or, frequently, a “Eureka moment” when God’s reality just, somehow, becomes clear. After the fact, they may argue their case, but belief comes first; reason only justifies it.

Think of the Bible as the record of our ancestors’ Eureka moments. Jacob’s dream of a heavenly ladder convinces him that “God is in this place and I did not know it.” Moses encounters God personally and descends Mt. Sinai to tell his people what he now cannot doubt: Sh’ma yisra’el Adonai eloheinu Adonai echad, “Listen up, Israel: Adonai is our God; Adonai alone; v’ahavta…  “Love God with all your heart, soul and might.”

The Israelites take his word for it, as do we. But their faith lapses on occasion, as does ours. With no Eureka moment of our own, it can be hard to believe with certainty in a personal God.

Philosophers after Maimonides also apply reason – that’s what philosophers do – but they had prior Eureka moments, or at least, intuition. Take Chasdai Crescas (1340-1410), who, even in Spain, encountered Italian humanism and its reassertion of the emotions. The way to God, it followed, was not by Maimonidean logical detachment, but by love. For Maimonides, the command to love God was secondary to the argument for God’s singularity. Crescas reversed the order. Open yourself to God’s love by offering love back, and the Eureka-like certainty of God’s reality will hit home.

Franz Rosenzweig (1886-1929) too believed, “We know love only when we love and are loved.” He simply “knew” God’s love and could not help but return it.

All three thinkers began with something they experienced as indubitably real: reason (Maimonides) or love (Crescas and Rosenzweig).

We too value reason and love. But we have issues of our own: and with them, an opportunity to think anew about “loving God.”

We are the wealthiest, most accepted, most educated, and most powerful diasporan community in Jewish history. Yet contentment eludes us. We are successful, but is that all there is? We live longer, only to watch family and friends die off, and to know that we too are here today and gone tomorrow. Good health fails; relationships sour; families turn out differently than we imagined; life itself is tenuous. To love any of these above all else is to court eventual disaster. The Sh’ma insists on something beyond it all.

Our era is awash with people looking for that something — in eastern philosophies, Buddhist meditation, deeper yoga. Yet, Judaism already has it, if we take the Sh’ma seriously.

Jewish thought offers many ways to picture the God of the Sh’ma:  a person; a friendly presence; a force for good; and more. But these cannot do God justice, says Maimonides, because God is beyond our imaginative capacity.

The Sh’ma, therefore, refers to none of these pictures in particular. It insists only on something beyond the phenomena that fail: something that is eternal, trustworthy, and good: it names that “God.”

Loving God is a state of mind, a spiritual perspective, whereby we anchor ourselves in “the eternal, trustworthy, and good,” so that when all else fails (as eventually it will), we are not left empty and bereft.

Our Love Affair With Doctors

The age-old Jewish love affair with medicine began this week, as it were: with Exodus 21:18/19, which discusses mayhem, the willful assault by one person upon another. According to Torah, the guilty party must provide healing for the victim — from which the Talmud deduces (BK 85a) the aggressor’s obligation to pay for medical care (with extra remuneration for pain, humiliation, and damages for loss of income, as well).

If the injuring party is also a doctor, who offers his/her own medical services instead of paying someone else, the injured party can refuse, because, to the victim, the assailant is like “a lion lying in wait,” and victims have the right to doctors whom they trust. Nor can the assailant supply a doctor-friend who will heal for free, since the victim can argue that “a doctor who heals for nothing is worth nothing” (BK 85a).

In addition, the assailant cannot claim (for example) that the victim need only pray and God will answer the prayer, because, says Rashi, it is forbidden to rely on God alone to provide healing, The Tosafot go farther, specifying consultation with doctors also for what we would call “acts of God”; even there, we cannot count on God alone to “undo the damage.”

The Talmud prohibits Jews from even dwelling in a town where there is no doctor (San. 17b).

So early on, Judaism decided that we cannot trust simply on God, that doctors are therefore necessary, that they may charge for what they do; and that those who need healing have a right to it. Pretty advanced thinking for late antiquity and The Middle Ages, I would say!

Yet inexplicably, the same Talmud also says (M. Kid. 4:14 = Kid. 82a), “The best of doctors belong in Hell” (gehinnom, in talmudic parlance). It’s only a side (and snide) comment, one of many unauthoritative aphorisms, so we cannot put much stock in it.  But we learn a lot from later rabbinic attempts to understand it. The comment pointedly specifies doctors who are “the best,” not “the most righteous,” we are told, having in mind doctors who think they are beyond the obligation to heal the poor (Rashi); or those whose arrogance prevents them from consulting with medical colleagues in cases of medical uncertainty (Maharsha, Samuel Edels, Poland, 1555-1631).

When it comes to valuing life and those who help sustain it, rabbinic tradition has much to be proud of.

But the Rabbis do not just anticipate modern-day perspectives. They offer a spiritual insight that is nowadays easily forgotten. Healing derives ultimately from God, they insist, so physicians do their work as deputies from God. To be called to the profession of healing is to be God’s presence in the face of pain. But it is more, even, than that.  Since God’s ultimate presence is seen in the original act of creation, healing must be viewed as the continuation of that act.

As a prisoner in Auschwitz, Primo Levi remembers having to watch a man die slowly on the gallows. As the victim twists in agony, Levi thinks, “To destroy a man is almost as difficult as to create one.” Like the gallows, disease too slowly destroys what God has created – destruction and sickness on one hand; creation and healing on the other. Those who heal are the antithesis of destroyers; they create new lives for those they save.

Each morning, we say a blessing that praises God for “healing and doing miracle work” (rofei kol basar umafli la’asot). “Healing,” then, is “miracle work.” We may know how medicine works its wonders, but it remains a wonder nonetheless — a miracle that anything works at all. The best of doctors are not those who deserve gehinnom, but those who stand in awe at the gift of being God’s personal agents on earth, charged with nothing short of creating lives as God once did.