About Eden

October 28, 2016 § 1 Comment

What is the meaning of the story of Adam and Eve?

My rabbi, Allen Krause, z”l, read it as a narrative about the human condition. When we are children, we live in Eden: all of our needs are met and we have no need to till the soil.

Eventually, we grow up and become parents and have to work for a living. Eventually, we become knowledgeable in the ways of the world. Eventually, we have to leave Eden to know what it means to feel pain.

It is not simply a cautionary tale, however: the process of growing up also means gaining knowledge. When we eat from the tree of good and evil – when we gain that knowledge – we become aware of our ability to affect the world around us. We learn how to take responsibility for our lives.

For us, therefore, the Adam and Eve narrative is an acknowledgement that growth involves some pain and rupture.

We have to leave behind what is comfortable and familiar to venture into a new realm, one that is profoundly unfamiliar. At times, it seems that the land itself is resistant to our efforts: The soil is rocky, the task is difficult, and the yield is poor.

But this growth is also what allows us one of the greatest joys: that of nurturing new life.

But is that the only way that the story could be understood?

Maimonides provides us with a second interpretation. In Maimonides’ view, Adam and Eve were in the Garden of Eden basking in the glory of God. This ‘glory’ is considered to be a form of energy, like a golden light, that overflows from God and animates all things. This energy, known as the Active Intellect, is also the source of wisdom.

When Adam ate from the tree of knowledge of good and evil, it meant that he shifted his attention away from God’s glory to the world around him.

Adam’s turn away from God to consider the lesser subjects of good and evil was the reason why he lost his immortality. Whereas he had been contemplating pure truth, he was now thinking about mundane things – what is good and what is bad.

What is particularly interesting to note here is that good and evil are not considered to be absolutes, according to Maimonides; instead, they are relative terms that relate to social conventions regarding the regulation of the appetites of the body.

That is not to say that Maimonides believes in relativism. For him, truth and falsehood are absolutes. But ideas regarding what is good and what is evil are related to social conventions. It is a strikingly post-modern formulation for someone who wrote in the 12th century.

Even though Adam turned away from truth, we can still perceive it. Even as mortals, humans are still sometimes able to turn back to God in isolated moments.

That capacity to turn toward God, in fact, is the true source of righteous behavior. As Maimonides observes, “all of man’s acts of disobedience are consequent upon his matter and not upon his form, whereas all his virtues are consequent upon his form.”(1)

To put that in more modern language: we are sinful when we follow our bodies’ desires but we are righteous when we follow our minds’ analysis. In the act of thinking, we have the ability to rise above ourselves.

What is another possible interpretation of this text?

For the mystics of Lurianic Kabbalism, the Adam and Eve story is an explanation of how evil entered into the world.

First, God created the holy light. That’s what’s meant by ‘God said, ‘let there be light’ – and there was light.’ After the creation of the light, then God then created vessels to hold that light. But when the light poured into the vessels, they shattered.

The story, therefore, is read as an allegory by the Kabbalists: it describes the processes within God that unfolded during creation. In their view, our role is to redeem those scattered rays of primordial light. We do so by performing the commandments with pure intentionality.

Later, the Hasidic movement added to this Kabbalistic textual inheritance, and provided additional insights as to how these texts might be applied to our own lives. It offers quite a lot of wonderful material. Over this past year, I have been reading Hasidic texts with a hevruta, a study partner, as part of my work as a fellow in the second clergy cohort of the Institute for Jewish Spirituality.

In this coming week, we will study a text from Rabbi Kalonymus Kalman Halevi Epstein of Cracow. According to the text, our task as Jews is to repair the original orderliness of creation, the one that existed prior to the first sin. Our job is to release all of the sparks, the ones that fell into inanimate matter, plants, animals and human beings.

I found two things that are interesting here: the first is the idea that at every level we are able to help repair the world. Even when we are doing our regular work, we are able to have an impact on the larger project of perfecting the world. I find that particularly encouraging.

If you do a good job, even when doing a mundane thing, that work can affect the people around you for the better. Are you cheerful? Are you helpful? Are you kind? These things matter. Regardless of whether your role in the world is large or small, you can be a force for good.

The second thing I found interesting here: according to the text, even your mistakes can be helpful to others. In fact, mistakes are how the sparks within human beings are released. Why is that? If you should repent for what you did – even if it is a small thing – and then say that you are sorry, your example can influence others to do the same. You release the misdeeds of others by modeling this behavior.

This lesson demonstrates why pursuing integrity in all our deeds really matters: how each of us respond to others can be a source of inspiration – or a source of pain. You are the one who decides. You can always choose to be kind.

 

(1) Maimonides, Guide, III:8, vol. 2, p. 431.

What if

December 18, 2015 § Leave a comment

Have you ever wondered what your life would be like if….? The ‘if’ could be anything: if I had gone to a different school or if I had taken that opportunity or if I had chosen the other option. It’s natural for us to wonder about the paths that were not taken. Robert Frost’s most famous poem addresses this question:

Two roads diverged in a yellow wood,
And sorry I could not travel both
And be one traveler, long I stood
And looked down one as far as I could
To where it bent in the undergrowth;

I shall be telling this with a sigh
Somewhere ages and ages hence:
Two roads diverged in a wood, and I—
I took the one less traveled by,
And that has made all the difference.

In Frost’s poem, the choice “that has made all the difference” is between two remarkably similar paths with minor variations. This poem has become axiomatic in our culture, as a reminder that small decisions can have far-reaching consequences. One only needs to quote a line to make that point. It’s a pleasing poem, one that reflects a quietly self-satisfied kind of life.

That situation, however, is not what’s facing Joseph right now.

Rather, our weekly portion opens with a dramatic moment in Joseph’s life: his brothers have returned to Egypt, and his half-brother Judah has just come forward to argue on behalf of his full-brother Benjamin’s life. And Joseph must now choose how to respond.

One can imagine what he is thinking as he listens to Judah’s plea: These are the brothers who sold him into slavery; these are the brothers who have arrived in Egypt starving and penniless; these are the brothers who do not recognize him in his Egyptian dress, outfitted as the second only to Pharaoh.

What would his life look like if his brothers had not sold him into slavery?

When he thinks about taking the road less traveled, it’s not a happy musing about alternate options. For him, it’s a dark night of the soul. It’s true that it was a small decision – the decision to go out in search of his brothers on that fateful afternoon – that set off a chain of events that eventually brought him to Egypt. But the big question in his life is not ‘why did I go out in the field that day?’ The big question of his life is ‘how do I move past the trauma inflicted upon me by my brothers?’

And it brings up for us an important question: What happens when the defining feature of your life is trauma of this intensity? How can you venture a definition of your life and your self, when this kind of abuse is the dominant feature?

That event, after all, is a touchstone for every aspect of Joseph’s personality and character. For better or for worse, it is the central defining moment of his life. Any personal narrative that he constructs to explain himself to himself and to others must try to make sense of this trauma. Those who have been marked by this kind of intense pain will understand: he will always be the kid who was sold into slavery by his brothers. It has, in a literal sense, become part of his DNA. Ever after, he will always be just a little bit intense; it’s the scar that this kind of trauma leaves behind.

So his brothers are standing in front of him, the ones who caused him such pain, and he needs to decide what to do. How to respond?

Is it ever really possible to forgive and forget?

It is at this moment of decision that Joseph proves himself to be a person of extraordinary character. It is at this moment that Joseph gives us the most transcendent moment of forgiveness in all of the Biblical literature. Listen to him speak, and learn from his example. This is what he says:

“I am your brother Joseph, he whom you sold into Egypt. Now do not be distressed or reproach yourselves because you sold me hither; it was to save life that God sent me ahead of you. It is now two years that there has been famine in the land, and there are still five years to come in which there shall be no yield from tilling. God has sent me ahead of you to ensure your survival on earth, and to save your lives in an extraordinary deliverance. So, it was not you who sent me here, but God; and He has made me a father to Pharaoh, lord of all his household, and ruler over the whole land of Egypt.” [Genesis 45:4-8, JPS translation]

You will not reproach yourselves, he says, for it was all, ultimately, for the good. As he explains later, I know that you meant me ill, but your evil act has enabled us to reach this place, he says, and has allowed us to experience an extraordinary deliverance. Now go and bring our father close, so that we may once again be united.

I must admit, I find that I am moved by this story every year. There is no ‘what if’ and there is no regret here. There is just the courage to go forward.

What is particularly interesting about Joseph, however, is the fact that he does not minimize what they have done.

He recognizes that this event is part of the larger narrative of his life and he gives it meaning on that basis. But at no point does he fool himself into thinking it was any less hurtful than it was. He is quite willing to engage in the full accounting of what has happened. I think that this point is key: to be able to heal and forgive, it is absolutely necessary to acknowledge openly the pain of the past.

But that is why his example is so awe-inspiring; something so awful also set in motion something so extraordinary.

Beshalach

January 10, 2014 § Leave a comment

What does it mean to be redeemed?

The Israelites cross the Reed Sea on dry land after Moses lifts his hands at God’s command. After they have safely crossed, the waters fall back down again and drown the Egyptians who pursue them. On the other side of the water, they are much relieved; they sing a song of redemption: Mi chamochah.

What does it mean to be redeemed?

We see, in the text, that almost immediately they begin to complain:

“Then Moses caused Israel to set out from the Sea of Reeds. They went on into the wilderness of Shur; they traveled three days in the wilderness and found no water. They came to Marah, but they could not drink the water of Marah because it was bitter; that is why it was named Marah. And the people grumbled against Moses, saying, ‘What shall we drink?’ So he cried out to the Lord, and the Lord showed him a piece of wood; he threw it into the water and the water became sweet.” (JPS translation)

Three days. Only three days pass before they begin to complain. They have witnessed a redemption at the Reed Sea that is so inconceivable that even Moses hesitated at first. They have been accompanied by a visible sign of God’s presence from the beginning, and have just escaped a four-hundred year oppression by the world’s greatest superpower.

Three days later, they are complaining.

What is wrong with these people? Why do they behave in such fashion?

I think that some of the answer has to do with survivor guilt. It is the guilt that they have escaped, that they are alive, that they are given this great opportunity. After centuries of oppression and servitude, it is unlikely that any of them would have left Egypt with a healthy sense of self. Instead, the narrative in one’s head is closer to: ‘why should I be so lucky? I am no better than those who have died.’

The hardest part of redemption is learning to think yourself worthy of it.

Bo

December 30, 2013 § Leave a comment

English: Moses Maimonides, portrait, 19th century.

English: Moses Maimonides, portrait, 19th century. (Photo credit: Wikipedia)

Last week, in response to the portion Va’era, I raised some questions relating to God’s hardening of Pharaoh’s heart. This week, I wanted to investigate in greater depth Maimonides’ position on this issue.

In Maimonides’ view, virtuous or moral behavior is established through repetition and training.  Individuals are rewarded or punished not for isolated events, but rather for their pattern of behavior.  Providence punishes (in the form of adverse outcomes) those who turn their attention away from God or cater to the desires of the body, particularly when they do so repeatedly.  These adverse outcomes are the natural consequences of such actions.

Thus, when the Bible speaks of God’s punishment, it refers to the impersonal actions of Providence. In the context of the Exodus narrative, for example, it might seem that God is actively changing Pharaoh’s heart, but the outcome should instead be understood as the natural result of the Pharaoh’s decisions.  As Maimonides explains, “…Pharaoh and his followers disobeyed by choice, without force or compusion.”[1] God does not act in the sense of causing the heart to become resistant to change; rather, the Pharaoh’s repeated refusals reinforced his resolve and led him to become increasingly resistant to Moses’ requests.

Maimonides also acknowledges that there are verses in the Torah that “cause many to stumble and think that the Holy One – blessed be He! – has decreed that man shall do good or evil and that man’s heart is not allowed to do as he wishes.”[2] In truth, however, those passages are reporting on the cumulative effect of the individual’s evil actions: Grave sins and repeated transgressions create a barrier to repentance.

In those cases, the sinner must acknowledge so much wrongdoing and make such great changes in his or her character that the goal becomes nearly unreachable.  As Maimonides explains: “It is possible that a man might commit a grave iniquity or many sins so that the sentence of the Judge of Truth might be that the doer of those wrongs, done intentionally and deliberately, would be denied repentance.”[3]

“Because they continued to sin,” he writes, “repentance was withheld” and they could not break the pattern of behavior. It was not God who caused their difficulties; rather, they were the ones at fault. “Consequently it can be said,” he writes, “that the Lord did not decree Pharaoh to do ill to Israel, or Sihon to sin in his country or the Canaanites to act horribly or the people of Israel to be idolatrous.  All these sins were their own doing and consequently they deserved no opportunity to repent.”[4]  The magnitude and multitude of a person’s sins might prevent repentance; the pattern of behavior may have become too ingrained to renounce.


[1] Maimonides, Chapter 8 of the “Eight Chapters,” in Ethical Writings of Maimonides, p. 90.

[2] Maimondes, The Book of Knowledge, 6:1 p. 124.

[3] Ibid, 6:3, p. 124.

[4] Ibid., 6:3, p. 125.

Va’era

December 23, 2013 § 1 Comment

In Cincinnati, there is a large shopping mall with exactly one lane of traffic into the parking lot and one lane out. It can get really crazy around the Christmas buying season, in fact, and will have a line of a dozen cars waiting to exit. If that were not bad enough, a popular chain restaurant has its entrance right where the traffic backs up, so drivers often have to wait for overly-full diners with doggie bags to make their way across both lanes.

So it happened that once during the holiday season, I was following a suburban as we were attempting to leave the parking lot. It stopped unexpectedly in the lane, right in front of the restaurant – as if there were no line of cars behind him! – and then two able-bodied passengers climbed into the car. Aghast, I honked at him: move it!

What I could not see, however (for he was just outside of my peripheral vision), was the man in a full leg cast up to his hip making his way cautiously across the icy sidewalk to the car. In other words, the suburban actually had a good reason to stop.

The man’s friends and family, absolutely outraged that I would begrudge him his time to be loaded into the car, got out of the car and started yelling at me. One man – I think that he was the driver – kept saying over and over to me, ‘Are you stupid? Are you stupid?’ I tried to mime the idea ‘I’m sorry; I didn’t know’ but that isn’t an easy concept to convey with a gesture. It just seemed to make them madder. So I rolled down the window. He leaned in and said it one more time, this time with emphasis: ‘Are? You? Stu? Pid?’

Um, no, not stupid, actually. Just sorry for having honked at him before I understood the situation.

In the case of Pharaoh, it is not stupidity that causes him to ignore all the signs around him, but rather a refusal to understand. It’s not that he doesn’t see the man in a hip cast, but rather that he simply doesn’t care.

Even so, in responding to Moses, Pharaoh certainly seems remarkably dense. Exactly how many times does Moses have to correctly predict a calamity before Pharaoh believes that Moses has God on his side?

How could Pharaoh be so stubborn? The text, of course, provides its own answer: God intervenes and hardens Pharaoh’s heart. But why does God do that?

We have here a basic problem of free will: if we are to be held responsible for our actions, if we have some kind of ethical responsibility, then we must assume that the actions we take are made on the basis of free will. For it would be merely cruel to punish someone for something outside of his or her control.

But, if we do indeed have free will, then how can it be possible for God to harden Pharaoh’s heart?

Consider the possible implications:

It could mean that God has the ability to intervene and cause someone to fulfill a predetermined destiny. But then we have an ethical difficulty: how do we know when God has made this predetermination, as opposed to knowing when an individual has chosen this path voluntarily? How could we hold everyone responsible if some are indeed responsible but some really are not?

Another possibility is that God does not intervene directly, but that everything ultimately flows from God. For example, the Italian Jewish scholar Samuel David Luzzatto of the early nineteenth century suggested the following understanding: “Know that all acts are ascribed to God, since He is their ultimate cause, some by absolute decree, and others through the operation of human choice granted by Him…In the sense that He is author of all acts, He hardened Pharaoh’s heart…”[1]

In this explanation, it is Pharaoh’s own doing that he has become so stubborn; God is involved only in the sense that God is involved in everything.

But this explanation does not address a critical question: why is Pharaoh being so stupidly stubborn about the Hebrews? Why does he stubbornly endure (or be hardened to endure) ten plagues?

In this regard, I think that Maimonides’ naturalistic explanation makes the most sense: he argues that Pharaoh’s own wickedness has become such an ingrained habit that it is nearly impossible for him to repent and change his ways. It is as if God had hardened his heart, for he is so accustomed to a certain path of behavior.

Aha. There is an important insight there. Sometimes our worst behavior is the force of habit: a reflexive refusal to recognize the pain and suffering of others whenever it is inconvenient to change our ways.

So, to return to my story: honking at someone is hardly a sin, and few would fault me for it. But the incident itself could be used as a metaphor: the people around us might be lumbering on with a difficulty we cannot see. They might be waiting for someone outside our field of view. On a small scale, these small interactions are not noteworthy. But be careful of the habits you create: Don’t go hardening your own heart. Boundless compassion takes effort and practice. And a bit of patience.


[1] As quoted in Nehama Leibowitz, New Studies in Shemot/Exodus, p. 151.

 

Shemot — Names

December 16, 2013 § 2 Comments

Exodus 4:28   Moses told Aaron about all the things that YHVH had committed to him and all the signs about which He had instructed him. 29 Then Moses and Aaron went and assembled all the elders of the Israelites. 

It was a surprisingly large crowd. Aaron looked at Moses to see if he wanted to speak first – and then, realizing the nature of his role, stepped forward to address the elders.

“Sons of Israel” – his voice wavered a bit, so he took a deep breath before continuing – “I am Aaron, this is Moses, my brother; the God of our fathers revealed Himself to Moses in a fiery bush at the Mountain of God, in the Horevah area.” He was speaking quickly now, hoping that his voice would not betray his fear. “God has indeed seen your plight and has sent us to bring you out of Egypt.  We will go to Pharaoh – ”

“—Oh yes,” one of the elders interrupted, “and tell Pharaoh that our God wants us to be freed. And Pharaoh will say, ‘who is this God that I should heed him? What is the name of this redeemer-God that you speak of, the God of your fathers?” The elder continued speaking, using a tone that might have conveyed a sense of genuine concern, but also might have been condescension – it was hard to tell. “By any chance did this god tell you his name?” he asked, waiting for an answer, with eyebrows raised. The crowd tittered in nervous anticipation.

“Yes,” said another, picking up on the nature of his question, “did he tell you his name?” – the elder leaned forward to make his point – “was it the God of our Fathers who spoke to you – or was it a demon who has in fact deceived you?”

Aaron’s heart skipped a beat. Moses had been so sure of himself that Aaron had not stopped to think that it could have been a demon who sent them. The metallic taste of fear rose in his throat. Was it really God who spoke to Moses? Was it really God who noted our suffering? Does God even exist? And how could we possibly know?

Standing next to him, Moses spoke quietly with his eyes closed: “I am and will continue to exist as I have always existed. Thus shall you say to the Israelites, I exist sent me to you.”

And at once Aaron understood. “He said,” Aaron announced, his voice grander now, “‘YHVH, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob has sent me to you; this is my name always and this is my memorial from generation to generation.’”

Exodus 4:30 And Aaron repeated all the words that YHVH had spoken to Moses, and he performed the signs in the sight of the people, 31 and the people were convinced.  When they heard that YHVH had seen their plight, they bowed low in homage.

Vayechi

December 9, 2013 § 1 Comment

Theology defines what is possible in our lives: the experience of miracles or of no miracles. A landscape illuminated with the divine or a landscape that is not. A life lived within the context of God’s presence or a life without.

For many of us, our theology changes as we grow older. In Joseph’s case, his understanding of God changes and his theology improves.

In this week’s portion, for example, we see Joseph and his brothers many years after he was sold into slavery, many years after he tested them and revealed his identity. We see that in his relationship with his brothers, there is still a current of mistrust, for in the period after their father dies, the brothers appear before Joseph and beg for their lives. They make up a story, convinced that he has been waiting for this moment to exact his revenge.

“His brothers went to him themselves, flung themselves before him, and said, ‘We are prepared to be your slaves.’”

They are truly afraid. But Joseph is not offended. He tells them: “‘Have no fear! Am I a substitute for God? Besides, although you intended me harm, God intended it for good, so as to bring about the present result — the survival of many people. And so, fear not. I will sustain you and your children.’ Thus he reassured them, speaking kindly to them.”

In other words, he tells them: What you had intended for evil was transformed by God into good. The jealousy that led you to sell me into slavery ultimately became the catalyst for saving a population from starvation.

And on this basis, he forgives them.

Notice that he does not say it was God’s will. Notice also that he does not argue that things had to happen this way. Notice also that he does not pretend that the brothers had good motives, or that their actions were any less destructive than they actually were.

Rather, he has created a theology that allows him to heal and forgive, by assuming that God has transformed all the negatives into something positive. Even in the darkest depths it is possible to remake the situation into a lasting good.

And what are we to learn from Joseph? After experiencing a tragedy like Joseph’s, we do not need a theology that leaves us wounded with no structure with which to rebuild.

We also do not need a theology that says it is okay that others should have to suffer. And we do not need a theology that blames it all on God and lets us off the hook. Rather, what we need is a theology that allows us to forgive and rebuild. The best response to a tragedy is to create a world where such kinds of evil are unknown.

Then we might be able to say: what was intended as evil was transformed by God into good, because we acted on God’s behalf.

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