Shovavim

The question is sometimes asked, why is G-d's Covenant sealed in our flesh specifically at the body part which indicates maleness? One answer that is offered is that we need to remember (Hebrew: Zachar means both "male" and "remember") that the same instrument of pleasure, and intimate connection with one's beloved can cause great pain as well. In my fifty-two years in the rabbinate, by far the biggest topic for which people have come to talk with me was sexual issues...especially hurt. I know all too many women who have been unspeakably abused, people who were hurt to their very core by being rejected by a spouse or lover, people who were pressured into acts that went against their moral fiber. I don't know who originated the statement, but "we spend the second half of our lives making up for the mistakes of the first half" rings horribly true. The sexual revolution of the sixties has left in its wake many, many broken and unhappy people. Like other revolutions, many bodies (and souls) lie broken on the battlefield.
In the Torah, after the story of Cain and Abel, we read (Genesis 5:3) that Adam was 130 years old when he fathered Seth "in his image and likeness". There is a Midrash that says that after the death of Abel at the hand of his brother, Cain, Adam separated from Eve. During that time he was sexually active with sinister spiritual forces, and begat demons and monsters. After 130 years, he understood that he was betraying his Divine Nature; his Divine Image, and reunited with his wife. However, the Kabbalah adds, his misuse of the G-d given gift of marital intimacy had caused "sparks" of Divine energy to become trapped in the world, especially in Egypt, known in ancient times as a center of licentiousness and depravity. The sparks needed to be fixed and elevated. The result? The descent to Egypt of Jacob and his sons. The centuries of bondage were to repair Adam's damage. The Exodus symbolized "mission accomplished".
Some take this quite literally. Others take this metaphorically. In either case, the message is clear. By putting our energies (of various kinds) into destructive places, we create our own demons. We must later struggle to make everything right again. A few moments of illicit "pleasure" may mean a lifetime of struggle. However, in overcoming our struggle, we achieve true freedom and happiness. We experience an exodus.
Shovavim is an acrostic for the names of the Torah portions read at this time of year. These portions speak pf exile, bondage, suffering, hopes born and hopes dashed, finally culminating in the freedom of the Passover, followed by the encounter with G-d at Sinai. During these six weeks, Kabbalistically inclined communities, especially some Hasidim and Sepharadim, observe these weeks in repentance and contemplation.Many fast, many have additional sessions of Torah study. Many recite penitential prayers, and give extra charity. We try to raise up the fallen sparks; we try to slay the dragons that are ultimately our own creation. Interestingly, when there is a Jewish leap year, which contains an extra month, this practice is continued an additional two weeks, coinciding with the reading of the construction of the Sanctuary. For isn't that our goal? We not only yearn to correct our earlier mistakes, but to build a life that is both beautiful and holy. Like a little baby being circumcised, we must eventually overcome the pain, and remember our precious covenant.

The Noachides Part 2

The basic Noachide Covenant is found in Genesis 9:8-17. These verses are elucidated in many places in the Talmud, and codified by many classical authorities; most clearly by Maimonides (Melachim chapters 9 and 10, although there are those who question some of his conclusions, as we shall see.) What is most significant is the use of the word "Covenant". G-d had communicated with Man before, but now there was a special relationship, entailing mutual obligations. The verses in question are terse, and, like everything else in the Torah, require the explanations of the Oral Torah.. In fact, most of the rules given here were already revealed to Adam. But now it was a Covenant, a contract.Among the commands given to Adam, we derive a prohibition against idolatry, blasphemy, murder, Giluy Arayot (this includes both incest and adultery), theft, and the obligation to have society enforce these rules by setting up a justice system.In the verses after the flood, we see the command that "he who sheds the blood of man, his blood shall be shed". This clearly implies a justice system. Some of these are specifically mentioned in the commands to Adam. Others are hinted at, with the meaning brought to us by Oral Tradition. To Noah was added the prohibition of eating the limbs or blood of a creature that was still alive. (This was a common pagan practice, and still exists today in some cultures). But we do not talk of a Covenant of Adam. They were commands. With Noah, G-d promises an ongoing relationship, with the remembrance of Man always before His eyes.
The Torah itself does not speak of any heavenly rewards for the observance of these rules. In fact, the Torah does not clearly speak of an afterlife at all. The Oral Torah makes clear that there is an afterlife. In the Talmud, there is a debate between two rabbis, Rabbi Eliezer and Rabbi Joshua, about an afterlife for Noachides (Sanhedrin 105a), with the former asserting that the afterlife is only for Israelites, while the latter declaring that all who observe the Noachide rules are destined for Paradise. The universally accepted opinion is that of Rabbi Joshua, that all who keep the Covenant are destined for reward, as Rabbi Joshua refutes Rabbi Eliezers textual proofs, and there is no mention in the Talmud of a counter refutation.
There is mention in the Talmud of corollaries for these laws. Maimonides only lists two; a prohibition against bestiality, and of mixing different species of trees by grafting. Some authorities state that there are over 60 corollaries, although there is no clear enumeration of these. However, logic would dictate that not eating the limb of a living creature should be extended to animal cruelty in general, etc.
A very controversial point is Maimonides assertion that in order to be a Noachide, one must accept these rules because they are part of Torah, rather than the result of personal values, or other religious or philosophical traditions. Other authorities point out that this assertion is not mentioned in the Talmud, and may therefore be only Maimonides' opinion. That would greatly increase the number of Noachides in the world.
Another controversy concerns idolatry. I mentioned in an earlier post the issue of gnostic heresy (shituf). Gnostic heresy was an ancient belief that indeed G-d exists, but there is also a lesser power which He has put n charge of the world. This is considered an idolatrous belief for Jews. However, is it idolatry for a non-Jew? Do the Noachide laws require the pure monotheism that Jews believe? Maimonides rules that this is idolatry even for non-Jews. A Noachide must believe the absolute truth of G-d's Unity. Many others disagreed, and considered a belief in G-d, combined with the belief in lesser "helpers", while wrong, still would qualify the person as a Noachide. The latter is the view of most present day authorities. Certainly, all would strongly recommend a complete rejection of any less than purely Monotheistic views on the part of Noachides.
It is important to note that the Sinai Covenant did NOT put an end to the Noachide Covenant. Both exist at the same time, Sinai for Jews, Noachide for non-Jews.
May we speedily see the day when all Mankind will turn to G-d, serving Him together!

The Noachides Part 1

In recent weeks, I have seen hateful and hurtful articles posted online by non-Jewish groups, as well as Jews who have sadly become entrapped in various heresies, claiming that the entire Noachide movement is based on a fraud, and a deliberate distortion of Scripture. Besides the fact that those spreading these lies have, for the most part, their own agenda,this view shows a woeful ignorance of Scripture. I plan to make this a two part exposition. In the first part, I will discuss the ideas of Gentile, Ger Tzedek (full convert), Ger Toshav (Resident Convert) as they are found in Scripture, and the question as to whether the terms "Ger Toshav" and "Noachide" are synonymous. In the second part, i will discuss where Scripture reveals the details of the Noachide Covenant, and how the laws are derived.
First of all, translating "Ger" as "Stranger" is totally false. The Hebrew word for a non-Jewish stranger or foreigner is "Nochri". "Ger" means "one who dwells among, or within". The commandment "Love the Ger" does NOT mean "love the stranger", but rather "Love the one who dwells with you". (needless to say, we seek peace with all. Love is much beyond that.)
People often quote Exodus 12:49 (there shall be one law for the home born, and the Ger who dwells in your midst, as "proof" that any stranger who chooses to live among the Jews is also accounted an Israelite. But let us consider Deuteronomy 14:21 which tells us that if an animal is rendered non-kosher (this can happen because of certain organic defects, or improper slaughtering), we may not eat it, buy we are "to give it to the Ger, or sell it to the Nochri". Hmmm...if the Ger is considered an Israelite, how do we give him non-kosher food? And if anyone dwelling with us becomes automatically a Ger, why is the command given to SELL it to him, yet GIVE it to the Ger?
Here, the Oral Torah comes to explain the apparent contradiction. There are two kinds of "Ger"; one who has converted to Judaism, and is wholly one of us (we see this in the command of the Passover sacrifice, which we are warned to not share with the uncircumcised, but once he is circumcised, and is the "Ger who dwells among you" he can, and must, participate (Exodus 12:48).
The second kind of Ger, whom we are commanded to give of food which we are not permitted to eat, is the Ger Toshav, the "Resident Ger".He is the one who has rejected idolatry, and has accepted the basic requirements incumbent upon Mankind (the Seven Noachide laws...more about that in the next installment). He has the right to dwell permanently among us in the Land of Israel (we are forbidden to allow idolaters to do so), and actually must be supported by the Israelites (hence the command to GIVE the non-kosher meat to him.
There is controversy in rabbinic literature if being a Noachide and a Ger Toshav are one and the same. Some say yes. Others say that any human being can be a Noachide if he takes it upon himself, but having the status of Ger Toshav involves a formal acceptance of the Noachidde laws before a court. For various technical reasons, there is a question if this is possible today, This is actually a hot topic of discussion in the Israeli rabbinate.The practical differences, however, would be in the right to own land in Eretz Israel, and the right of support from the community.In terms of spiritual status, are equal in the eyes of G-d.
We find paradigms of both in Scripture. Ruth, the Moabitess, is in the category of Ger Tzedek. She becomes a Jew, marries not only a Jew, but one of the leaders, and her descendants include King David, the entire Davidic line, including the future Mashiach. On the other hand, Naaman (II Kings 5), rejects idolatry, will worship only G-d, but nevertheless remains a Gentile.The rabbis see him as a paradigm of the Ger Toshav.
Judaism sees no obligation of non-Jews to become Jews. But all are required to be Noachides. The terminology "Noachide' is modern. But the concept is ancient. It is widely attested to in Greco-Roman literature.There was even a special section for Noachides in the ancient Temple.
We have many Noachides in this group (may their numbers be increased manifold!). I pray for their well being, material and spiritual, regularly.When people take swipes at Torah Judaism by attacking these people and the wonderful treasure that they have chosen, I feel a dagger aimed at them, as well as at the Torah.
Where is the Noachide Covenant in the Torah, and how is t interpreted, that will be my next installment.