Raise Your Hand

So, Rabbi, did you have a

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chance to watch the inauguration?

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Adam Mintz: I sure did. I’m a patriotic American. I would

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never miss the inauguration. I love the pomp and

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ceremony of America.

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Geoffrey Stern: So I have to admit I, I was learning Torah, I was

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preparing for the podcast. But did, did he raise

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his hand? Did he have one hand on the Bible?

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Adam Mintz: And I don’t know the story, but I saw that Mrs.

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Trump was carrying an old Bible, so there must be

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some story to that Bible that they used.

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Geoffrey Stern: Fantastic. Well, it is a great segue and it does

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make the podcast timely. So as I said, I looked

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up and I found a really long, I think it was a

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PhD thesis called Ritual Gestures of Lifting,

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Extending and Clasping the Hands in Northwest

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Semitic Literature and Iconography. And it was

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published in 2014 by David Michael Calabro. I

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think he’s a Mormon and I think the way he talks

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is. There’s a big department in. There are almost

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two schools of nonverbal gestures in the

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Bible, and one of them is at this Mormon

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University. But as I said in the intro, he says

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the Hebrew Bible has by far the richest source of

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gesture phrases in Northwest Semitic language.

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Several of these gestures phrases have more than

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10 occurrences, and most phrases either have more

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than one occurrence or are closely related to

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another phrase with more than one occurrence, as

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opposed to the Ugaritic, Aramaic and Phoenician

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inscriptions that have a given gesture phrase

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typically occurs only once or at best a few

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times. I had never kind of realized that. And I

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think as we kind of survey, especially Psalms,

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but all of Tanakh and certainly the Exodus story,

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there’s a lot of gesturing. And Rabbi, I have

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covered this or we have covered this in a

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previous podcast, and you know that I have an

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affinity for motion within prayer. And I was at

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the Hebrew University and I telling them about my

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kind of interest in this subject and they gave me

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this book. And if you can notice on it, it has

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two hands pointing up and it’s called Nonverbal

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Language of Jewish Prayer by Uri Ehrlich from

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Hebrew University. It starts with “Kol atsmotay.

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Tomarna” we say that every Shabbat with all my bones

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will I Geoffrey.

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Adam Mintz: I have the Hebrew edition of that book.

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Geoffrey Stern: Oh, I have it. Yeah. I’ve only in Hebrew.

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Adam Mintz: Oh, it’s only in Hebrew. I was okay.

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Geoffrey Stern: Yeah, I wish, I wish it was English. So I. I do

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have a thing because I have to admit, I do yoga

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once in a while when. I love this idea of raising

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your hands when a whole crowd raises their hands.

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You might do it during a concert. You. I just

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feel that our, the language of our body actually

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has a strong impact on our thinking, thoughts and

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our psychology. And I think that for whatever

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reason, maybe we’ll come up with some reasons.

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Today it’s been muted in Judaism, in our

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religion. But today, before we get there, we’re

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going to look at where it appears in our parasha

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in this book of call. Hasapha halo mililiot, shel

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hatfila, the language without words of our

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prayers. He does say that even though he has two

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hands on the cover, the chapter on hands is rather

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short. And he says, and I’ve translated as best I

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can, when he talks about hands, he says,

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nevertheless, when we approach this task of

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dedicating a chapter to hand gestures and Jewish

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prayer, we are confronted with an interesting

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reality. The existing of clasping hands and hand

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gestures in general, which are a constant in

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scriptural prayer and good measure, even after

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scripture, disappear completely. From the sources

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of the Mishnaic and Talmudic period, there is

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nothing in the Law / Halacha or anecdotal evidence.

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There’s only one Talmudic source. He claims, if

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you look in our source sheet, it is in Shabbat

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10a. And it’s an innocuous reference. Rava

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talking about how he would pray. He would remove

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his cloak and clasp his hands and pray.. u’Kaphar

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Yadeha. It goes a little bit further and seems to

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imply that Rav Kahana said when there is

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suffering in the world, he would remove his cloak

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and clasp his hands and pray. And he said that he

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would be as a slave before his master. However,

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when there is peace in the world, he would dress

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and cover himself and wrap himself. No clasping

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of the hands. So it was literally a language and

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I guess it was supplication. I have to say, in

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the modern world of emojis. And I put the emoji

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of. Thank you, religious Jews, non religious

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Jews, we all have kind of accepted this. I would

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venture to guess, Rabbi, that in our youth we

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would say that’s a Christian symbol. We sure

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would. Yeah.

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Adam Mintz: The emoji made that universal.

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Geoffrey Stern: It made it acceptable. So maybe there could be

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more things that can be acceptable. Now, of

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course, the only other I say exception to halacha

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regarding prayers would be the duchening, the

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priestly blessing, which again, aren’t very

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many, if any sources in the Talmud or in the

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Mishnah. But sure enough, in the Shulchan Orech,

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when it gets to the rules of the kohanim blessing

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the congregation, they have that famous iconic

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raising of the two hands in the way that a kohen

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does. But again, Rabbi, it is kind of interesting

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that hand motions are not that significant within

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ritual practical Judaism. What’s your feeling

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about that?

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Adam Mintz: It’s for sure true. Now we’re talking about the

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parasha and of course, I’m sure you’ll talk about

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this. The firsthand gesture we have is when

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Avraham says to his slave, Simna yadcha tachat

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Yirechi. Right. It goes all the way back to the

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beginning of the Torah, where somehow the hand

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gesture was the ultimate oath and promise that he

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gave him.

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Geoffrey Stern: So I think, you know, great for mentioning that.

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And I think the knee jerk reaction would be when

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you raise your hand as the president did today,

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you are making an oath, you bring a pasuk and an

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incident that I’m not quite referencing, I’m

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focused on raising the hand. But you’re right up

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there.

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Adam Mintz: I mean, That’s a technicality. That he happens to

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put his hand underneath the leg of Avraham. So

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rather than raising his hand, he actually lowered

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his hand. But the idea is the same. Like you

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said, it’s a motion that’s taken as an oath.

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Geoffrey Stern: Actually, I think we need to stand corrected. The

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president raised one hand and the.

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Adam Mintz: Other hand goes on the Bible.

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Geoffrey Stern: The Bible. And I think what you’re referencing is

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the other hand. In other words, that it went on

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the bris milah. You’re putting it on something

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tangible and then you raise your hand. So I think

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it’s two sides to the same.

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Adam Mintz: That’s great. Okay, that’s a good devar Torah.

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Geoffrey Stern: So in Exodus 6:8, that’s our parasha, God says,

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I will bring you into the land which I swore.

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That’s the translation. The Hebrew is nasiti et

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yadi, which I raised my hand to give to Abraham,

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Isaac and Jacob, and I will give it to you for a

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possession. Rashi says, I have lifted up my hand.

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I have lifted it up to swear by my throne. So

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again, I think we already have those two

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ingredients. On the one hand, you’re lifting up

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the hand and it’s an oath. And the second, it’s

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like the kise’ ha kavod al Qaisia. God is

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allegorically kiviyachol, putting his other hand

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on something tangible. Here’s something

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interesting, rabbi. In Numbers 14:30, it says, if

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any of you should enter the land over which I

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lifted my hand in an oath to have you dwell in

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it. Except for Kaleb son of Yepuna, and Joshua

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son of Nun. This is after the sin of the

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messengers. But I found in a Source that whenever

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it says about God that he raises up his hand,

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it’s in reference to promising the land of Israel

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to the people of Israel. And so in a sense, what

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we have is the raising of the hand and the

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pointing or the emphasis on that tangible land of

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Israel. That’s kind of interesting, right?

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Adam Mintz: Well, I mean, the Ibn Ezra that you’re going to

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read in a second, it’s the idea of raising your

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hand to God. It’s a recognition of God’s power. I

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don’t know if that’s exactly why the president

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raises his hand.

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Geoffrey Stern: We don’t know, first of all, what was in the mind

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of this president for sure. But I think if you

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Google, if you Google and you look at Wikipedia,

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there are some references to the Bible. There’s a

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whole lot of references to Roman, to Greek, to

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other ancient sources. I would kind of argue and

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let’s talk about the Ibn Ezra for a second. The

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Ibn Ezra says the obvious, that this is

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figurative. This is derech mashal. No one believes that God has

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a literal hand. But I think the other way of

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saying this is since Lo Debra Torah Ela

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Balashan B’nai Adam, that God uses allegories,

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metaphors, analogues of what humans do. Again,

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it’s still important because what it’s saying is

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that whatever God is doing in these verses, this

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is what man does. So if at this point, all of the

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commentaries are kind of focused on it being an

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oath, so God raises his allegorical hand. But

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what it’s saying is that universally, and that

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would confirm that Romans do it and Greeks do it,

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and the whole world has some sort of sense of

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you’re raising your hand, you’re in a sense

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buying in, or maybe you’re making a commitment.

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Adam Mintz: Let me just ask you, is that the idea of one hand

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on the Bible and raising the other hand, does

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every country have that today, when you become

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the prime minister of England, do you raise your

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hand and put a hand on the Bible, or is that an

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American thing?

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Geoffrey Stern: I don’t know. I do believe that when I looked at

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the Wikipedia sources, it went back at least to

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medieval times.

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Adam Mintz: So the answer is yes, everybody has it.

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Geoffrey Stern: Yeah, but. But I think what it was was putting

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one’s hand on a sword, putting one’s hand on

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something temporal, something tactile. But again,

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that seems to be the universal part of it. As I

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said, Exodus, the book that we’re reading now is

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almost a study in hand motions. We’re focus on

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this particular one. But there’s no question the

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hand motions were a language in and of itself.

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Adam Mintz: Last week, Moshe, his hand, it becomes leprous,

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right? And the. The stick becomes a snake.

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There’s a lot of that stuff there. The hocus

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pocus is about hand motions.

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Geoffrey Stern: Yeah, yeah. Now, you mentioned Abraham having his

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servant swear to him, but in his interaction with

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the king of Sodom, and they were the fights

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between the kings. Abraham said to the king of Sodom

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in Genesis 14:22, I swear is the translation. But

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what it really says is, I lift up my hand to God

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Most High, Creator of heaven and earth. So here

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too, it’s Pre Sinai. And the king of Sodom

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understood what he was doing. It’s pretty

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universal. What’s interesting is how Ramban

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understands it. And Ramban brings Rashi. He

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brings all of the other commentaries. And then he

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says something fascinating. He says, but Onkelos

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said, I have lifted my hand in prayer before the

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eternal the intent of Abraham’s words coming,

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according to Onkolos, is, I have prayed to God

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with my hands spread forth toward heaven. That is

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kind of fascinating. And of course, that’s right

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in line with the direction that I was looking to

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go, which is, if this is truly a modality of

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expression, why don’t we express ourselves with

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it more? He goes on to say that Abraham was

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declaring things to be sacred to him. Is called

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in Hebrew, lifting of a hand. He uses, Rabbi, the

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language of sacrifices, of when, for instance,

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the farmer brings the tanufah, the first crop, he

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raises it up. That’s what he sees you doing. When

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you raise your hand, not so much swear, but

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transferring from you to God or from God to the

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people of Israel.

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Adam Mintz: You could say that raising your hand in sacrifice

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is a form of prayer.

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Geoffrey Stern: Well, absolutely. Since prayer took over the

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place of sacrifice, there’s a total segue from

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one into the other. But according to this study

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that I quoted before, there is one scholar named

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Strine who literally says that the Nasir Yadenu,

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the raising up of the hand, is actually the

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transfer of property. And of course, what did I

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think of immediately, Rabbi? I thought of Kidyin

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Chalipan. Those are the selling, the chametz.

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Well, the chomets. Or at a wedding.

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Adam Mintz: Yeah, at a wedding day, for those.

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Geoffrey Stern: Of you who have been at an Orthodox wedding, you

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go to the chatan tisch, you see something very

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strange. The rabbi will take a pen, he’ll take a

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handkerchief, he’ll take something that has

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material presence. He’ have the groom hold it

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high and transfer it to him, giving him the

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ability to marry them. Or in the case that you’re

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talking about, Rabbi, of selling the chomets,

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being able to be your agent to sell the chomets.

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But again, I think that’s a very pictorial analog

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to what we’re talking about. You raise your hand,

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you’re transferring something. Right.

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Adam Mintz: That’s very, very interesting. Right. And it’s

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symbolic, because whatever you’re raising, the

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pen, the handkerchief, whatever you’re raising is

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not the value of what it represents, either at

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the Chassen’s Tisch or for selling your chomets,

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your chometz is worth a lot more than the

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handkerchief. But that’s a symbolic raising.

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Geoffrey Stern: Yes, absolutely. And so from that perspective,

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we’re mimicking what God did here. This

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transference. In Psalms 141:2, it says, Take my

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prayer as an offering of incense, my upraised

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hands as an evening sacrifice. So there it

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literally combines this raising up of the hand

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and giving a sacrifice. I think, Rabbi, I’m a big

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believer in the ability of our ritual to preserve

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the depth of our tradition. When we wash our

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hands before eating bread, we go Al Natilat Yedayim.

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Correct me if I’m wrong. The customers to raise

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one hand.

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Adam Mintz: That’s correct. Some people say beforehand, su

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yidechem kodesh, raise your hands. That’s the

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same idea.

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Geoffrey Stern: So I don’t know whether I’m contradicting myself

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and that we do actually have hand motions. We

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just don’t recognize them or not. But let’s go

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with it because it’s true, we do say that. And

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when we do so, that’s al natilat yadayim, taking

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the hands. When we take a lulav and an etrog, we

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use the same word, al netilat lulav. And there

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too, the motion is raising it up. So I do think

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we have this vocabulary, non verbal vocabulary in

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our tradition. But maybe we over.

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Adam Mintz: I want to say that when it comes to the al netilat

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yedayim, al netilat lulav, the raising might be a

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show of its importance, but that too could.

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Geoffrey Stern: Be part of the language of raising one’s hand,

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right?

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Adam Mintz: No, that. That’s correct, but I’m just saying

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it’s a little different. It’s not. It’s not quite

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prayer. It’s us. Hey, here’s the lulav. I want to

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pick it up. This is the important thing of the

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day.

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Geoffrey Stern: So this gentleman who did this 160 page study on

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the nonverbal language of hands, he actually

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gives us a bunch of stuff. He says, you’re

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exposing your hand, you are surrendering. We’ve

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seen that already in the Gemara. In Shabbat, when

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things are bad, you surrender as a slave. This

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exposing of the hands, then there is attracting

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attention, like waving your hand. But again, I

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think that means the important part of it, you’re

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saying something is important, the desire to

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interact with the other, that displays the

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relationship between parties, suggesting

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subservience on the part of the one performing

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the gesture, a gesture of approach. So really, I

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think the more we think about it, what of that

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vocabulary that we do have actually is very

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profound. It connotes so many different things.

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And I think that becomes fascinating. In Psalm

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63, it says, I bless you all my life. I lift up

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my hands, invoking your name. But in Berachot, and

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this is kind of interesting, Rab Eliezer says,

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what is the meaning of that which is written? So

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I will bless you as I live to your name. I will

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raise My hands, quoting the Psalm verse that I

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just did, he says, so I will bless you as I live,

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refers to the recitation of the shema, and to your

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name I will raise my hands refers to the Amidah

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prayer. So in fact, there is another reference to

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raising hands in the Talmud, and it actually

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associates raising one’s hands with prayer. With

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prayer, the penultimate prayer of the Amidah.

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Adam Mintz: So actually, that’s explicit, right? We talked

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about all these things that are suggestive that

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that thing from the Gemara is actually explicit,

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that raising your hands is a form of prayer. I

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mean, people who go like this, right? It’s also

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gratitude, right? When the quarterback scores a

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touchdown, he goes like this. I know, because

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that’s what touchdown is. But it’s also

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gratitude, right? You raise your hands to God is

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gratitude.

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Geoffrey Stern: But again, getting back to that prayer emoji that

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in our youth we would have considered very

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Christian, I would suggest that if when you’re

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giving your drasha, this Shabbat, you said

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something particularly empowering and everybody

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went up with their hands and they went like this,

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you would be taken a little bit aback. You’d say,

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am I? Am I?

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Adam Mintz: We don’t do that kind of stuff.

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Geoffrey Stern: We don’t. But maybe we did and maybe we should.

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But anyway, here’s this interesting one. I said a

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second ago that when you raise your hand, you’re

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exposing it. In Isaiah 1:15, it says, and when

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you lift up your hands, I will turn my eyes away

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from you through you pray at length. I will not

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listen. Your hands are stained with crime. So

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what he’s saying is, you can raise your hands all you

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want if there’s damn blood on your hands. As

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00:22:00.570 –> 00:22:03.378
Shakespeare would say, out, out, damn spot.

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You’re not going to go anywhere. So true. I think

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it really shows that what you’re also saying when

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you raise your hands is you have nothing to hide.

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You’re not armed, but you also have no stain on

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you. As I said before, the Psalms are full of

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this stuff. In Psalms 28, it says, Listen to my

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plea for mercy when I cry out to you, when I lift

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my hand towards your inner sanctuary. I would

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think, Rabbi, that most of us students of

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rabbinic literature are more aware of Esa eni

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raising up our eyes than raising up our hands.

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I’m just making a guess. Am I wrong here?

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Adam Mintz: No, for sure. But that’s also a form of prayer.

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Where will my. Where will my help come from?

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That’s raising your eyes as a form of prayer.

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Prayer raising is a form of prayer. Maybe they’re

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Related Nitilat lulav Because maybe the reason

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raising is a form of prayer is because that’s a

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form of showing it’s important and you’re

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important by referencing God somehow.

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Geoffrey Stern: It’s a whole language. It’s a whole beautiful

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language. And I stand, as much as we find in

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these texts, I stand by my original suggestion

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that we deemphasize it. And there’s a lot of

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richness there that we can rediscover and that

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can empower us and enrich us. You know, in

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Chronicles 2, 6, 13, it says he stood with them,

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kneeling in front of the whole congregation of

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Israel. He spread forth his hands to heaven. This

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is about Solomon. We see it once a year in Yom

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Kippur where we prostrate ourselves during the

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alenu. I will argue that kneeling, bending the

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knees, raising the hand was a whole, whole

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language that enables us not only to understand

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the text that we read day about God making the

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oath, but also many things in our tradition.

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Adam Mintz: So let’s talk about that for a second. Actually,

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bowing down is the opposite of raising hands,

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right? Because raising hands is up and bowing

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down is down. You would almost say that bowing

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down is the other kind of prayer, which is a sign

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of humility. We bow before you. Raising hands is

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a sign of kind of, you know, we’re there to raise

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our hands to God.

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Geoffrey Stern: So I just love this discussion because what we’re

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doing is we’re just diving into the language,

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this non verbal language. And what I would say to

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you is when we start the Amida, we go Baruch

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attah (and we bow) and then Adonai, we raise up. There’s the

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bending of the legs and then there’s God raises

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us up.

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Adam Mintz: That’s the explanation in the introduction to the

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Art Scroll. Consider Rabbi Saul Berman, who we

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know, whom we know very well, the successor of

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Rabbi Riskin in Lincoln Square Synagogue. He

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00:25:03.530 –> 00:25:06.242
wrote the introduction. You know, there’s a

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tradition that at the beginning of the Shmona

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esre’, we take three steps forward and at the end of

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the Amida, we take three steps backwards. He

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wrote the entire introduction about those three

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steps forward and the three steps backward, how

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that’s important. We approach God and then we

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walk away from God. So it’s with our feet. You’re

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00:25:29.678 –> 00:25:32.062
talking about with our hands. And then we talk

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about bowing down with our knees. And then we

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approach God with our feet and we walk away from

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God. We say, by the way, at the end of Kaddish, O

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seshalom bim ramab, we walk away. Isn’t that so

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00:25:44.246 –> 00:25:46.654
interesting. We walk away. You want to go further

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In Bowie Bishalom, in Lecha Dodi, we also turn

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00:25:50.758 –> 00:25:53.454
around, right? We turn around towards the door.

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We bow towards the door. That’s so weird. But

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that’s very important. It’s non verbal, we would

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say nonverbal communication, really.

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Geoffrey Stern: I mean, when you finish the Oseh shalom, you go,

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oseh shalom. You go to one side, you go to the

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other side, and then you go forward. During

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Kiddush Levana, we really extenuate that and we

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go, shalom aleichem. Aleichem Sholem. And you

485
00:26:16.416 –> 00:26:19.688
know, in Islam, the most holy thing that’s done

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five times a day, they literally say, salaam

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alaikum. And they go to each side. There is this

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rich tradition that we have not scrubbed

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completely. And I dare to say the discussion that

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00:26:31.516 –> 00:26:34.052
we’re having, the discussion, the intro that

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00:26:34.076 –> 00:26:37.620
Berman gave, you could have a whole class on

492
00:26:37.660 –> 00:26:42.500
Tefillah and try to rediscover and re emphasize

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the nonverbal language, the physical language,

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and see where it takes you. I think it’s

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absolutely wonderful. So besides the book that I

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00:26:51.660 –> 00:26:55.684
quoted at the beginning, I found an article. It

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00:26:55.692 –> 00:26:57.988
was actually in, I think, the Jerusalem Post.

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It’s called World of the Sages: Hand motions during

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Prayer by Levi Cooper. And in it, the first thing

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that he does is he talks about the Hasidim to a

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large degree, reintroduced bodily motion. He says

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that Rabbi Schneer Zalman of Ladi, who I think,

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was he the predecessor of Chabad?

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Adam Mintz: He’s the first Chabad rabbi.

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Geoffrey Stern: He was the first Chabad rabbi. He used to bang

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his hands on the wall so fervently during prayers

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that they had to pad the wall. Now, I was very

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influenced by Rav Shmuel Deshon, who is a

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stoliner, Karliner Hasid. And in their early

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Hasidim, they were accused of doing flips during

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davening. But even till today, you go in there,

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never in the history of the Karliners has the rabbi

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ever said, be quiet, we’re trying to pray here.

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When you go in there, you can’t hear yourself

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think. It’s so loud. They are screaming. They

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hold their hands to their ear so they can hear

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themselves even better. It’s a whole different

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form of prayer that I think many of us would find

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strange.

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Adam Mintz: But it’s verbal.

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Geoffrey Stern: That’s verbal. There’s no question. The flips,

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not so much. They’re hitting the wall, not so

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much. And of course, the detractors of the

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Hasidim came out very much against this and he

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talks about Maimonides’ son who wanted to

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return to original prayer styles where there was

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much more gesturing and movement along those

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lines. And then this is the closest I’ve seen

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that come to suggesting maybe why, maybe why this

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kind of disappeared. Some halaches suggest that

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prayer with outstretched arms in the manner of

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Gentile prayer and therefore should be avoided.

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This was a teshuvah from Beer Sheva of all places

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complacent Poland, Italy and others. Modern

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scholars have demonstrated that a serious issue

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is at stake here. Christians saw Moses

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outstretched arms as a prefiguration of

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crucifixion. This explains the reticence of

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Jewish artists to portray this biblical incident,

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while their Christian counterparts display no

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such hesitation. Then he goes on to say, thus we

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see that cultural environs have impacted our

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prayer norms. Even the suggestion of Rabbi

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Abraham, Maiminedies’ Son calling for outstretched arms while

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making requests of God may have been influenced

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by his milieu. There is no precedent in Jewish

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sources for distinguishingly singling out

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requests when it comes to hand gestures. In all

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likelihood, such a distinction has its roots in

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Muslim ritual.

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Adam Mintz: That’s so interesting.

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Geoffrey Stern: I think that there is no question that either as

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a form of doing not what the other does or

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letting the other take certain of our rituals and

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therefore they became no longer comfortable for

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us to do it, or maybe just not being open and

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exposed to how different religions and cultures

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express themselves spiritually for whatever

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reason, I think the consensus is that there has

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been a pullback from physical gestures,

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specifically in reference to prayer. And I think

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that opens up all sorts of possibilities.

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Adam Mintz: I think that’s great. This is a great topic and

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it’s good to find. This is a hard parsha. It’s

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great to find this topic in this parasha.

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Geoffrey Stern: I agree. And getting back to the president, I

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hope that he gives an oath, but I hope that he

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also opens up his hand in purity and joins us and

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moves with us and leads us. It’s a profound

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message for ourselves, but it’s also a profound

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message for our leaders. Leaders. And so, you

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know, let’s just hope and pray with our hands

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just a little more.

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Adam Mintz: We’ll say amen. Everyone says amen.

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Geoffrey Stern: Have a great trip.

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Adam Mintz: Shabbat shalom, everybody. And we look forward to

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seeing you next week.

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Geoffrey Stern: Shabbat Shalom. Great talking with.