No Place

When I lived in Israel, I loved to travel to the Galilee, which, beside its natural beauty, is dotted with many places of historical and religious significance. Among these, are many tombs of Biblical and Talmudic figures. I have discussed in a previous post the fact that although some are opposed to the practice of praying at holy graves, many others (including yours truly) see great significance in these visits. (Those curious can do a search on this site) My most profound moments of feelings of both spirituous heights, and decent into the depths of what needs to be "fixed", have occurred during such moments. Among the graves I would most often frequent, was one that is little known to most people. It is of the Talmudic rabbi, Rabbi Yirmiyah (4th century). His tomb is marked in the middle of a modern hotel parking lot. It is fenced in, with a small cupola above. I spent many meaningful hours there in meditation and prayer. Why do I have this special feeling for him and that place? Here is the story.

Rabbi Yirmiyah lived in Babylon. He was a respected member of the rabbinic community there. But there was a problem. He asked "too many questions'. He would analyse statements of his colleagues, probing deeper and deeper, trying to assess all the implications of a statement. He would pose questions which his friends often considered overly defined, or even "strange". The most unusual step was taken of banning him from the meeting place of the rabbis! The door was closed! Eventually he was readmitted, but soon migrated to the Holy Land, where he became one of the most central figures of the Jerusalem Talmud. The great Kabbalist, Rabbi Isaac Luria (the ARI), made a remarkable comment. He said that, because of the indignity he suffered by being kept out of the gates of study, he is now the gate keeper in Paradise. No one gets in, unless he is okayed by Rabbi Yirmiyah! Perhaps it is fitting that he has an unassuming burial place, which has become a parking lot. His greatness and humility were not to be fathomed by most people. But G-d knows.
A similar idea to this was expressed by Rabbi Yitzchak Meir of Gur. Commenting on the Biblical command to have Cities of Refuge for accidental killers, where we read "I shall make for you a place where you will flee...", said the Rabbi of Gur "You feel that you have no place? You are condemned by all men? Then I shall make for you a place".
Don't we all feel like that at times? We have no place. No one knows. No one cares. No one understands. But G-d makes for us a place. We do belong. Even if the gates have been locked, G-d makes for us a refuge. We can begin again. Maybe we will be leaders, as Rabbi Yirmiyah became, maybe we will remain unrecognized by all but G-d.But we will have a place. After all, one of the Hebrew Names of G-d is "HaMakom" (the Place).

The Purpose of Creation Part 3

Before we discuss the approach of the Holy Ari (Rabbi Isaac Luria (1534-1572) on this subject, it is important to remember what I wrote several months ago, concerning the two great interpretations of Judaism which were current for several centuries; the mystical (Kabbalah) and the philosophical. Among the many differences between these two approaches, is the understanding of "attributes" and emotions as related to G-d. The philosophical approach argued for the unchanging, totally undifferentiated nature of G-d. All of the references in both Scripture and Talmud to Divine attributes were to be understood purely as allegory. Maimonides even went so far as declaring statements that "G-d is good" as being contrary to Judaism, since if He is Good, then there is something which He is not; namely bad. We are thus limiting Him. This is the theory of "Negative Attributes". The Kabbalah, on the other hand, sees the expressions of G-d;s goodness, compassion, love, laughing, crying, as very real. His attributes are of a far higher nature than ours by the same names, but, are in fact, the source of human qualities and feelings. That is  the understanding of Man being in the Image of G-d from the standpoint of Kabbalah. (It must be noted that some people try to reconcile these approaches as speaking on "different levels", but most see them as distinct, and mutually exclusive, approaches). The Ari is often seen as the greatest teacher and interpreter of Kabbalah. (He would most definitely be on my short list of all time Torah greats). His view is, to say the least, significant.
Let us consider a person who is beloved by many, with close family relationships, a loving spouse, adoring children and grandchildren. We might praise him or her as a loving spouse, dedicated parent and grandparent, loyal friend. Now, let us look at someone who ,through no desire or fault of their own, is, and always has been, alone. They may indeed have the capacity to be all of the above. But it has not manifested into reality. To use the appellations of "spouse" "parent", etc., would be not only incorrect, but horribly cruel. The Ari taught that so it is with G-d. Compassionate? Merciful? Loving? TO WHOM?!?! If there is no world, these become merely theoretical, even meaningless qualities. G-d's love, sadness, joy, only have meaning when there is someone to bestow upon, and share, these qualities! The world is an extension of G-d's attributes, a "completion" of G-d!
Although the more philosophically inclined would wince at this idea, implying a lack within G-d, filled only by Man, But for me, and many others, it is a message of great import. Not only do I have a place n the world, but my place, your place, everyone's place is essential to the very unfolding of G-d not only in the world, not only in history, but in the ups and downs of  life. not only is He aware of our existence, he is an intimate friend, whose being is "realized" (made real!) by our everyday experiences and encounters. In a sense, we are not only extensions, but partners with G-d. The expressions in Song of Songs "my beloved, my bride, my sister" take on whole new reality. I must say that this thought gives my life much meaning. I hope it will for you too!

The Purpose of Creation Part 2

In the previous article, we saw the view, based on a Midrash, that G-d wished to create a place that appeared to be devoid of Him, and create beings who, through their actions, we "bring Him in" to that place. A somewhat different direction is to be found in the Zohar. "Why did G-d create the world? Bgin d'yishtamod'in Leih" (Aramaic for "that they will know Him") This idea is explained and expanded by Rabbi Nachman of Breslov. It's not that He isn't in our world. He is! But he is hidden! In fact, the Hebrew world for "world" is Olam, which is derived from the root that means "hidden". Yes, the world was created for G-d to dwell, not so much through Man's actions, as through his consciousness and perception! Rabbi Nachman compares this to someone who is unable to see...because his hand is covering his eyes. Simply remove the hand, and everything is manifest. The problem is that we are committed to the illusion: wealth, honor, power, lust. All these, and more, convince us that we must NEVER put down our hand! The purpose of the Mitzvot is to act as sign posts (tziyyunim) to remind us that what we see is an illusion, and the only reality is G-d. Every time we see the mezzuzah on our door, we place the tefillin on our arm and head, whenever we perform any act that is sacred, not consistent with our usual struggle for the above mentioned artificial goals, we remember to put down our hand and see G-d; thereby fulfilling His purpose in Creation. I think that we can say that the first approach is DOING to bring G-d to me, the second is BEING in a way where I see his presence that, unbeknownst to me, was in fact the only thing that ever was here.
I think that these two approaches are two sides of the same coin. G-d wishes to dwell with Man. There are times when he seems so distant, I must draw Him to me. There are times that if I only drop my mundane goals and defenses, I can see that He is not really distant at all. We need both perceptions at different junctures in our lives, even at different times of a single day. Both "enable" G-d to dwell in our world, with us.
In my next post, I will discuss a very different and radical approach to this issue explained by the Holy Ari, Rabbi Isaac Luria. It is so radical, that some refuse to even consider it. But, I think you will agree, it is one that makes a tremendous amount of sense simultaneously on the Cosmic and Personal levels.

The Purpose of Creation Part 1

We often hear debates about HOW G-d made the world. But rarely do we hear discussed WHY he made the world. We look in vain through Scripture fro an explanation (other than a rather vague reference in Isaiah (43:7) that it was created for His honor). Even the Talmud is strangely silent on this point. Perhaps we should see this questions as one of "the hidden things of the L-rd" or one of the great mysteries which the Book of Job makes clear that we simply are not privy to.
In searching sources, I have found, however, three explanations offered; each with far reaching implications for our lives. If there are any others, I am not aware of them.
The first, is a Midrash. The Midrash are collections of homilies of the rabbis of the Talmud which, for one reason or another, were not included in the Talmud, but which, nevertheless, command our attention and respect.. Why did He create the world? "He desired a dwelling place below (in the lower worlds)". The meaning of this is, that G-d wished to create a place which is (apparently) devoid of Him, and create beings who will, by their lives and actions, bring him into that void. This idea is greatly expanded in the teachings of the Chabad Chassidim. Not only our efforts to perform the Mitzvot, but, indeed, all our actions, are exercises in bringing G-d into the world, and making a profane world holy. For example, a morsel of food is decidedly ordinary. But, when the appropriate blessing is recited, and the food is eaten with intent of serving G-d with that energy, how much more so if eaten with the intent of celebrating Shabbat or any sacred occasion, that food becomes sanctified. An ordinary house, dedicated as a place of prayer and Torah study, becomes a holy place. Our task, according to this idea, is to make everything holy through our actions; to make for G-d a dwelling place below.
The idea is further expanded. Not only the world around us needs to be sanctified as a dwelling for G-d, but also our lives. In a brilliant teaching of the sixth Lubavitcher Rebbe, Rabbi Yosef Yitzchak Shneersohn, this is presented as follows: In Exodus 25:8, we are commanded "Make for Me a Sanctuary, and I shall dwell in the midst of them". Should it not say "in the midst of IT"? Rather, in the midst of THEM, that is, each and every person. He goes on to describe how we are to take our inner falsehood (SHEKER) and transform it into boards (KERESH) to build G-d's sanctuary within us. Inner transformation of negative character traits, combined with Torah study, and Torah fulfillment through the Mitzvot, build a sanctuary within each of us, thereby fulfilling G-d's desire of a dwelling place below, and bringing about G-d's reason for creation.
It should be pointed out that in Chabad/Lubavitch, young children are taught to memorize twelve verses gleaned from Biblical and Rabbinic literature. These verses are seen as central to Jewish life. One of them is "He wanted a dwelling place below". A child is taught, from earliest age, that the function of life...the function of the child's life, is to make the world and himself a place for G-d to dwell.
I will deal in my next installment with an idea found in the Zohar, which, on the surface, would appear to be the very opposite of this approach, but really is its completion.

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.