Category Archives: Jewish jesus

Pour out your Wrath on my Hametz

– An exploration of the prayers and visions of redemption expressed at the climax of the Seder 

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The podcast was recorded in front of a live audience at a Kavanah session at TCS The Conservative Synagogue of Westport, CT.

For   see Sefaria Source Sheet see: Pour Out Your Wrath on my Hametz and  Where has all the Hametz gone?

 

notes

1. A Night of Watchings ליל שמרים

Exodus 12: 42

ליל שמרים הוא לה’ להוציאם מארץ מצרים הוא־הלילה הזה לה’ שמרים לכל־בני ישראל לדרתם

That was for the LORD a night of watchings (Shemarim) to bring them out of the land of Egypt; that same night is the LORD’s, one of watchings for all the children of Israel throughout the ages.

‘R. Joshua says, In Nisan they were delivered, [and] in Nisan they will be delivered in the time to come’. Whence do we know this? — Scripture calls [the Passover] ‘a night of watchings’, [twice – which means], a night which has been continuously watched for from the six days of the creation. (Rosh HaShana 11b) [i]

2.   The Four Cups – The Four stages of Redemption

1.     I will bring you out from the suffering of Egypt

                                                                                          וְהוֹצֵאתִ֣י אֶתְכֶ֗ם מִתַּ֙חַת֙ סִבְלֹ֣ת מִצְרַ֔יִם

  1.      and I will save you from enslavement

                                                                                                       וְהִצַּלְתִּ֥י אֶתְכֶ֖ם מֵעֲבֹדָתָ֑ם

  2.      I will redeem you with an outstretched arm and through extraordinary chastisements

     Exodus 6: 6                                                      וְגָאַלְתִּ֤י אֶתְכֶם֙ בִּזְר֣וֹעַ נְטוּיָ֔ה וּבִשְׁפָטִ֖ים גְּדֹלִֽים

  1. and I will take you for me as a Nation, and I will be for you, the Lord”

     Exodus 6: 7                                                      וְלָקַחְתִּ֨י אֶתְכֶ֥ם לִי֙ לְעָ֔ם וְהָיִ֥יתִי לָכֶ֖ם לֵֽא-לֹהִ֑ים

3 The Climax of the Seder – Opening the Door for Elijah

Bless and drink the third cup of wine..

Pour the fourth cup of wine and pour the cup of Eliyahu and open the door.

שְׁפֹךְ חֲמָתְךָ אֶל־הַגּוֹיִם אֲשֶׁר לֹא יְדָעוּךָ וְעַל־מַמְלָכוֹת אֲשֶׁר בְּשִׁמְךָ לֹא קָרָאוּ. כִּי אָכַל אֶת־יַעֲקֹב וְאֶת־נָוֵהוּ הֵשַׁמּוּ. שְׁפָךְ־עֲלֵיהֶם זַעֲמֶךָ וַחֲרוֹן אַפְּךָ יַשִּׂיגֵם. תִּרְדֹף בְּאַף וְתַשְׁמִידֵם מִתַּחַת שְׁמֵי ה’

Pour your wrath upon the nations that did not know You and upon the kingdoms that did not call upon Your Name! Since they have consumed Ya’akov and laid waste his habitation (Psalms 79:6-7). Pour out Your fury upon them and the fierceness of Your anger shall reach them (Psalms 69:25)! You shall pursue them with anger and eradicate them from under the skies of the Lord (Lamentations 3:66).

First found in Mchzor Vitry compiled by a pupil of Rashi in the 11th century.

4.  Pour Out Your Love – Alternative reading

Pour out Your love on the nations that know You

And on the kingdoms that call upon Your Name

For the loving-kindness that they perform with Jacob

And their defense of the People of Israel

In the face of those that would devour them.

May they be privileged to see

The Succah of peace spread for Your chosen ones

And rejoice in the joy of Your nations.

שְׁפֹךְ אַהֲבָתְךָ עַל הַגּוֹיִים אֲשֶׁר יְדָעוּךָ

וְעַל מַמְלָכוֹת אֲשֶׁר בְּשִׁמְךָ קוֹרְאִים

בִּגְלַל חֲסָדִים שֶׁהֵם עוֹשִׂים עִם יַעֲקֹב

וּמְגִנִּים עַל עַמְּךָ יִשְׂרָאֵל מִפְּנֵי אוֹכְלֵיהֶם.

יִזְכּוּ לִרְאוֹת בְּסֻכַּת בְּחִירֶיךָ

וְלִשְׂמֹחַ בְּשִׂמְחַת גּוֹיֶיךָ.

“Chayyim Bloch (1881-1973) reported that he found an unusual version of this prayer in a manuscript haggadah that had been compiled in 1521.  He states that this manuscript, which included other poems that are not found in standard haggadot and differing versions of the text, had disappeared during the Holocaust without a trace.  Fortunately, he claims, he retained some notes with this prayer… ….  Chayyim Bloch has a reputation for presenting new texts as ancient documents.” The JPS Commentary on the Haggadah, Joseph Tabory, 2008 Jewish Publication Society p55

5.   Earlier alternative tradition – SIMEON BAR-ISAAC c950[ii]

אויל המתעה מרגיז ומחטיא        בלעהו קלעהו ועוד בל יסטיא

געול המגאל ומטנף טהורים        דחהו מחהו מלבות והרהורים

התל המהתל ומפתל ישרים        וכחהו שכחהו ולא יקומו אשרים

זבוב המארב במפתחי הלב         חנקהו נקהו ולב חדש תלבלב

טמא המזוהם ומסית להאשים    יעהו צעהו בלי ענוש בענשים 

כלי אשר כליו רעים                 לפתהו כפתהו מקום בית מרעים

מנון המפנק מנוער לאחרית       נדחהו קדחהו מהשאיר לו שארית

שאור המעפש ומבאיש העסה    עקרהו נקרהו חטא בלי לשא

פתלתל המנקש ומעקש דרכים    צרפהו ערפהו בלי היות סרוכים

קוץ המכאיב וסלון הממאיר      רעלהו העלהו כרם להפאר

שפוך מי טוהר דמים להדיח      תחטאנו באזוב תכבס ותריח

שני מתלבן עולם ונושע           ברחמים יצדיק חקר כבודם לשעשע

חוזק זרע יחשוף וישיב           וכשנים קדמוניות אותנו ישיב

Destroy and cast away the seductive folly which excites man to sin, so that he may mislead us no more.

Cast away and blot out from our hearts and thoughts the pollution which defiles and pollutes the pure.

Mislead the deceiver, who causes the straight to be crooked; rebuke him and discard him so that idolatry shall not be established.

 Strangle and clear away the gadfly that lurks at the gate of the heart, so that a new heart may flower (within us).

Sweep utterly away the unclean and foul who seduces us to sin, that he may not cause us to be sorely punished.

Seize the rogue whose instruments are evil, bind him fast, lest the house of the evildoers rise again.

Repel and burn him that was brought up delicately from a child, and has in the end become a master, so that no remnant be left of him.

Remove and destroy the moldy leaven which spoils the dough, so that it may not involve us in sin.

Cause the intriguer, who ensnares us and leads us astray to be burnt out; break his neck, so that he should have no followers.

Poison and uproot the pricking thorn and piercing briar, lest it spoil the vineyard.

Pour out water of purification to rinse away our guilt, purge us with hyssop, and wash us clean.

Let the scarlet (sin) be whitened that we may be saved for ever; may he justify us in his mercy, and delight in the search of our glory.

May he lay bare his powerful arm and bring back our captives, and restore us to our former condition as in the days of old.

From: The Authorised Selichot for the Whole Year by Abraham Rosenfeld 1978 p. 150 Selichot for the Eve of the New Year.

 

6.   Two views of Redemption – inner/outer – personal/national

“The considerations I would like to set forth in what follows concern the special tensions in the Messianic idea and their understanding in rabbinic Judaism. These tensions manifest themselves within a fixed tradition which we shall try to understand. But even where it is not stated explicitly, we shall often enough find as well a polemical side-glance, or an allusion, albeit concealed, to the claims of Christian Messianism.

Judaism, in all of its forms and manifestations, has always maintained a concept of redemption as an event which takes place publicly, on the stage of history and within the community. It is an occurrence which takes place in the visible world and which cannot be conceived apart from such a visible appearance.

Christianity conceives of redemption as an event in the spiritual and unseen realm, an event which is reflected in the soul, in the private world of each individual, and which effects an inner transformation which need not correspond to anything outside.

But it remains peculiar that this question concerning the inner aspect of the redemption should emerge so late in Judaism—though it finally does emerge with great vehemence.”[iii]

7.  The leaven in the bread – The original Passover Purge

Jewish

a.

שִׁבְעַ֤ת יָמִים֙ מַצּ֣וֹת תֹּאכֵ֔לוּ אַ֚ךְ בַּיּ֣וֹם הָרִאשׁ֔וֹן תַּשְׁבִּ֥יתוּ שְּׂאֹ֖ר מִבָּתֵּיכֶ֑ם כִּ֣י ׀ כָּל־אֹכֵ֣ל חָמֵ֗ץ וְנִכְרְתָ֞ה הַנֶּ֤פֶשׁ הַהִוא֙ מִיִּשְׂרָאֵ֔ל מִיּ֥וֹם הָרִאשֹׁ֖ן עַד־י֥וֹם הַשְּׁבִעִֽי

Seven days you shall eat unleavened bread; on the very first day you shall remove leaven from your houses, for whoever eats leavened bread from the first day to the seventh day, that person shall be cut off from Israel. Exodus 12: 15

b.

“Sovereign of the Universe, it is well known to You that it is our will to do Your will. Who prevents us from doing so? The leavening agent in the dough (the evil inclination within us) and our subservience to the nations. May it be Your will to save us from these so that we can return to fulfilling Your commandments wholeheartedly.” Prayer of Rabbi Alexandrai

c.

May it be Your will, Lord, our G-d and G-d of our fathers, that just as I remove the chametz from my house and from my possession, so shall You remove all the extraneous forces. Remove the spirit of impurity from the earth, remove our evil inclination from us, and grant us a heart of flesh to serve You in truth. Make all the sitra achara (evil inclination), all the kelipot (barriers), and all wickedness be consumed in smoke, and remove the dominion of evil from the earth. Remove with a spirit of destruction and a spirit of judgment all that distress the Shechina, just as You destroyed Egypt and its idols in those days, at this time. Amen, Selah. (kabalistic kavanah recited before the bedikat HaChametz (searching for the Leaven).

Christian

Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened [bread] of sincerity and truth. [Corinthians 5:8]

“the leaven of the Pharisees,” which is “hypocrisy” (Luke 12:1; d. Mark 8:15).

8. You’re both right

Jewish history speaks to our generation in the voice of two biblical commands to remember. The first voice commands us to remember that we were strangers in the land of Egypt, and the message of that command is: “Don’t be brutal.” The second voice commands us to remember how the tribe of Amalek attacked us without provocation while we were wandering in the desert, and the message of that command is: “Don’t be naive.”

The first command is the voice of Passover, of liberation; the second is the voice of Purim, commemorating our victory over the genocidal threat of Haman, a descendant of Amalek.

“Passover Jews” are motivated by empathy with the oppressed; “Purim Jews” are motivated by alertness to threat.

Both are essential; one without the other creates an unbalanced Jewish personality, a distortion of Jewish history and values.

Yossi Klein Halevi, CJN, March 11, 2013

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[i] See also Megillah 6b: Where Rabbi Gamaliel argues that in a leap year, Purim is celebrated on the 2nd Adar: “R. Simon b. Gamaliel again reasoned: Just as in most years [we think of] Adar as adjoining Nisan, so here [we keep the precepts] in the Adar which adjoins Nisan. …. The reason of R. Simon b. Gamaliel is that more weight is to be attached to bringing one period of redemption close to another.” Purim and Passover are times of future redemption.

See also:  “It is customary not to close the door at all in the house in which we are sitting … and when we go to greet Elijah we do so without any (closed door) obstructing our way.

 בספר “מעשה רוקח” מובא: “מצאתי במגילת סתרים, ראיתי מרבנא אלוף אבא – לא היה סוגר דלתי הבית אשר אנו יושבין בו כלל. מעידנא ועד עתה כך מנהגנו, ודלתות הבית פתוחות, וכשיבוא אליהו נצא לקראתו במהרה בלא עיכוב. ואמרינן: בפסח עתידין ליגאל, שנאמר: ליל שימורים הוא לה’ – ליל המשומר ובא מששת ימי בראשית”

[ii] Paytan

Born after c. 950

Born in Mainz, Germany. An important scholar of his time. As a paytan he composed yozerot, kerovot, selihot, hymns, and rashuyyot le-hatanim. It is probable that he sang his piyutim himself. His piyutim bare traces of the language found in early piyutim, and they are marked by the pain of the persecutions of the Jews in Bar-Isaacs’ lifetime.   Birth:      after circa 970 Mainz, Rhineland-Palatinate, Germany Death:          1020

[iii] Scholem not only distinguishes between an inner and outer, personal and nationistic view of messinaism, but also distinguishes between catastrophic and utopian trends in messianism:  “I spoke of the catastrophic nature of redemption as a decisive characteristic of every such apocalypticism, which is then complemented by the utopian view of the content of realized redemption. Apocalyptic thinking always contains the elements of dread and consolation intertwined. The dread and peril of the End form an element of shock and of the shocking which induces extravagance. The terrors of the real historical experiences of the Jewish people are joined with images drawn from the heritage of myth or mythical fantasy.

The apocalyptists have always cherished a pessimistic view of the world. Their optimism, their hope, is not directed to what history will bring forth, but to that which will arise in its ruin, free at last and undisguised.

This catastrophic character of the redemption, which is essential to the apocalyptic conception, is pictured in all of these texts and traditions in glaring images. It finds manifold expression: in world wars and revolutions, in epidemics, famine, and economic catastrophe; but to an equal degree in apostasy and the desecration of God’s name, in forgetting of the Torah and the upsetting of all moral order to the point of dissolving the laws of nature.

Little wonder that in one such context the Talmud cites the bald statement of three famous teachers of the third and fourth centuries: “May he come, but I do not want to see him.”

This utopianism seizes upon all the restorative hopes turned toward the past and describes an arc from the re-establishment of Israel and of the Davidic kingdom as a kingdom of God on earth to the re-establishment of the condition of Paradise as it is foreseen by many old Midrashim, but above all by the thought of Jewish mystics, for whom the analogy of First Days and Last Days possess living reality. But it does more than that. For already in the Messianic utopianism of Isaiah we find the Last Days conceived immeasurably more richly than any beginning. The condition of the world, wherein the earth will be full of the knowledge of the Lord as the waters cover the sea (Isa. 11:9), does not repeat anything that has ever been, but presents something new. The world of tikkun , the re-establishment of the harmonious condition of the world, which in the Lurianic Kabbalah is the Messianic world, still contains a strictly utopian impulse.

But it always retains that fascinating vitality to which no historical reality can do justice and which in times of darkness and persecution counterpoises the fulfilled image of wholeness to the piecemeal, wretched reality which was available to the Jew. Thus the images of the New Jerusalem that float before the eyes of the apocalyptists always contain more than was ever present in the old one, and the renewal of the world is simply more than its restoration.”

Gershom Scholem, The Messianic Idea in Judaism

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Life is with People – Immortality in the Hebrew Bible

An exploration of Death and Resurrection in the Hebrew Bible and Rabbinic Literature

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Intro

the Sefer ha-Chinuch was published anonymously in 13th century Spain and was written by a father to his son, upon reaching the age of Bar Mitzvah. See

27 The spirit of man is the lamp of the LORD (Proverbs 20: 27)

כז  נֵר ה’, נִשְׁמַת אָדָם

23 For the commandment is a lamp, and the teaching is light, and reproofs of instruction are the way of life;
(Proverbs 6: 23)

The only word that comes close to the netherworld is Shaol [Strongs H7585] which translates as “grave”, “pit”, or “abode of the dead”.  It first appears in with regard to Jacob in

And all his sons and all his daughters rose up to comfort him; but he refused to be comforted; and he said: ‘Nay, but I will go down to the grave to my son mourning.’ And his father wept for him. Genesis 37: 35

וַיָּקֻמוּ כָל-בָּנָיו וְכָל-בְּנֹתָיו לְנַחֲמוֹ, וַיְמָאֵן לְהִתְנַחֵם, וַיֹּאמֶר, כִּי-אֵרֵד אֶל-בְּנִי אָבֵל שְׁאֹלָה; וַיֵּבְךְּ אֹתוֹ, אָבִיו

And he said: ‘My son shall not go down with you; for his brother is dead, and he only is left; if harm befall him by the way in which ye go, then will ye bring down my gray hairs with sorrow to the grave. (Genesis 42: 38)

יֹּאמֶר, לֹא-יֵרֵד בְּנִי עִמָּכֶם:  כִּי-אָחִיו מֵת וְהוּא לְבַדּוֹ נִשְׁאָר, וּקְרָאָהוּ אָסוֹן בַּדֶּרֶךְ אֲשֶׁר תֵּלְכוּ-בָהּ, וְהוֹרַדְתֶּם אֶת-שֵׂיבָתִי בְּיָגוֹן, שְׁאוֹלָה

In the field of biblical studies, renowned for its deficit of basic agreement and the depth of its controversies, one cannot but be impressed by the longevity and breadth of the consensus about the early Israelite notion of life after death. The consensus, to be brief, is that there was none, that “everyone who dies goes to Sheol,” as Johannes Pedersen put it about eighty years ago,

 

 

Genesis 49: 33 And Jacob concluded commanding his sons, and he drew his legs [up] into the bed, and expired and was brought in to his people.

 

וַיְכַ֤ל יַֽעֲקֹב֙ לְצַוֹּ֣ת אֶת־בָּנָ֔יו וַיֶּֽאֱסֹ֥ף רַגְלָ֖יו אֶל־הַמִּטָּ֑ה וַיִּגְוַ֖ע וַיֵּאָ֥סֶף אֶל־עַמָּֽיו:

and he drew his legs: Heb. וַיֶאֱסֹף רַגְלָיו, he drew in his legs.  

ויאסף רגליו: הכניס רגליו:

and expired and was brought in: But no mention is made of death in his regard, and our Rabbis of blessed memory said: Our father Jacob did not die. — [From Ta’anith 5b]  

ויגוע ויאסף: ומיתה לא נאמרה בו, ואמרו רבותינו ז”ל יעקב אבינו לא מת

 

Our forefather Jacob did not die. He said to him: Was it for not that he was eulogized, embalmed and buried? He said to him: I expound a verse as it is written (Jeremiah 30:10) “Do not fear, my servant Jacob, said Adonai, and do not be dismayed O Israel. For I will save you from afar and your seed from the land of captivity.  The verse likens him (Jacob) to his seed (Israel); as his seed will then be alive so he too will be alive.

 

הכי אמר רבי יוחנן: יעקב אבינו לא מת. – אמר ליה: וכי בכדי ספדו ספדניא וחנטו חנטייא וקברו קברייא? – אמר  ליה: מקרא אני דורש, שנאמר (ירמיהו ל‘) ואתה אל תירא עבדי יעקב נאם הואל תחת ישראל כי הנני מושיעך מרחוק ואת זרעך מארץ שבים, מקיש הוא לזרעו, מה זרעו בחיים אף הוא בחיים..

 

A major focus of that favor – especially important, as we are about to see, in the case of Abraham and job – is family, particularly the continuation of one’s lineage through descendants alive at one’s death. Many expressions, some of them idiomatic, communicate this essential mode of divine favor. The idiom “He was gathered to his kin” or “to his fathers” (wayye’asep ‘el-`ammayw / ‘abotayw),

 

Professor Jon D. Levenson. Resurrection and the Restoration of Israel: The Ultimate Victory of the God of Life

 

Eternal Life – Immortality

Daniel 12:2

And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to reproaches and everlasting abhorrence.

וְרַבִּים, מִיְּשֵׁנֵי אַדְמַת-עָפָר יָקִיצוּ; אֵלֶּה לְחַיֵּי עוֹלָם, וְאֵלֶּה לַחֲרָפוֹת לְדִרְאוֹן עוֹלָם

“One element that truly is novel in Dan 11z:11 -3 is, however, signaled by an expression that, for all its frequency in later Jewish literature, occurs nowhere else in the Hebrew Bible, hayye `olam, “eternal life””

Death, Children, draught

There are three things that are never satisfied… The grave; and the barren womb; the earth that is not satisfied with water Proverbs 30: 15-16

שְׁאוֹל, וְעֹצֶר-רָחַם:    אֶרֶץ, לֹא-שָׂבְעָה מַּיִם

Famine, miraculous birth, Heaven on earth … return to land

Slavery

To these must be added slavery, of course, which often appears in connection with them, especially with death. Thus, it is revealing, as we have observed,13 that Joseph’s brothers, seething with resentment over their father’s rank favoritism, resolve first to kill the boy and then, having given that nefarious plan up, sell him into slavery instead (Gen 37:118- z8). This parallels and adumbrates (in reverse order) Pharaoh’s efforts to control the rapid growth of Israel’s population, which begin with enslavement and graduate to genocide (Exod 11:8-22). It also parallels, and perhaps distantly reflects, the Canaanite tale of the god Baal, who miraculously overcomes comes the daunting challenges of enslavement to Yamm (Sea) and annihilation by Mot (Death).14 That Israel, fleeing Pharaoh’s enslavement, escapes death by a miraculous passage through the sea (Exod 114:11-115:211) is thus no coincidence and anything but an arbitrary concatenation of unrelated items.15 It is, rather, a manifestation in narrative of the deep inner connection between slavery and death that we have been exploring in another genre, the poetic oracles of prophets.”

Moses on the Mountain top – national redemption

Could it be clearer that the Mosaic promises center on the lineage of Abraham, Isaac, and Jacob, that is, the whole Israelite nation, and not on Moses’ own progeny? Thus, when “the LORD showed him the whole land” (Dent 34:1) just before Moses died and the Israelites began to take possession of it, the scene is remarkably reminiscent of Jacob’s, Joseph’s, and job’s viewing several generations of descendants just before their own deaths. In the Deuteronomic theology, the fulfillment of Moses’ life continues and remains real, visible, and powerful after his death. It takes the form of Israel’s dwelling in the promised land and living in deliberate obedience to the Torah book he bequeathed them, for all their generations (e.g., Dent 31:9-z3; Josh z:6-8). In Deuteronomy, all Israel has become, in a sense, the progeny of Moses.

Untimely death

Thus, Jacob, having (so far as he knows) lost to the jaws of a wild beast his beloved Joseph, the son of his old age, “refused to be comforted, saying, `No, I will go down mourning to my son in Sheol”‘ (Gen 3735)• It would be a capital error to interpret either Joseph’s or Jacob’s anticipated presence in Sheol as punitive. Joseph’s is owing to his having died a violent and premature death that is not followed by a proper burial or mitigated by the continuation that comes from having children. Each of these conditions alone could bring him to Sheol.

 
Just as a person is commanded to honor his father and hold him in awe, so, too, is he obligated to honor his teacher and hold him in awe. [Indeed, the measure of honor and awe] due one’s teacher exceeds that due one’s father. His father brings him into the life of this world, while his teacher, who teaches him wisdom, brings him into the life of the world to come.  Mishnah Torah, Talmud Torah – Chapter Four: 1

כשם שאדם מצווה בכבוד אביו ויראתו כך הוא חייב בכבוד רבו ויראתו יתר מאביו שאביו מביאו לחיי העולם הזה ורבו שלמדו חכמה מביאו לחיי העולם הבא

 

See: Bava Metzia 33a Keritot 28a states a different reason: “He and his father are both obligated to honor his teacher.” The Rambam quotes this in Sefer HaMitzvot (Positive Mitzvah 209).

 

When his teacher dies, he should rend all his garments until he reveals his heart. He should never mend them.  Mishnah Torah, Talmud Torah – Chapter Four: 9

וכשימות רבו קורע כל בגדיו עד שהוא מגלה את לבו ואינו מאחה לעולם

When his teacher dies, he should rend all his garments until he reveals his heart. – With regard to the rending of one’s garments until one’s heart is revealed, see Hilchot Eivel 8:3, 9:2 and Mo’ed Katan 22a.

He should never mend them. – Mo’ed Katan 26a equates garments torn over a teacher’s passing with those torn over a father’s passing, with regard to the latter law. On this basis, the Rambam concludes that the same principle applies regarding the extent one rends his garments.

Kadish DeRabanan

Magnified and sanctified — may God’s Great

Name fill the world God created. May God’s

splendor be seen in the world In your life, in your

days, in the life of all Israel, quickly and soon.

And let us say, Amen.

Forever may the Great Name be blessed.

Blessed and praised, splendid and supreme —

May the holy Name, bless God, be praised

beyond all the blessings and songs that can be

uttered in this world. And let us say, Amen.

 

For Israel and for our teachers, our students,

and generations of teachers and students to

come, for all who study Torah here and

everywhere, for them and for you, may there

be fullness of peace, grace, kindness and

compassion, long life, ample nourishment and

salvation from our Source who is in heaven

and on earth. And let us say, Amen.

עַל יִשְׂרָאֵל וְעַל רַבָּנָן. וְעַל תַּלְמִידֵיהוֹן וְעַל כָּל תַּלְמִידֵי תַלְמִידֵיהוֹן. וְעַל כָּל מַאן דְּעָסְקִין בְּאוֹרַיְתָא. דִּי בְאַתְרָא קַדִּישָׁא הָדֵין וְדִי בְכָל אֲתַר וַאֲתַר. יְהֵא לְהוֹן וּלְכוֹן שְׁלָמָא רַבָּא חִנָּא וְחִסְדָּא וְרַחֲמִין וְחַיִּין אֲרִיכִין וּמְזוֹנֵי רְוִיחֵי וּפֻרְקָנָא מִן קֳדָם אֲבוּהוֹן דְּבִשְׁמַיָּא וְאַרְעָא וְאִמְרוּ אָמֵן

 

May there be great peace and good life from

heaven above for us and all Israel. And let us say,

Amen. May the One who makes peace in the

high heavens compassionately bring peace upon

us all and all Israel. And let us say, Amen.

 

יתגדל ויתקדש שמיה רבא דעתיר לחדתא עלמא ולאחייא מתייא ולמיפרק עמיה ולמיבני קרתא דירושלים ולשכללא היכלא קדישא ולמיעקר פולחנא נוכראה מן ארעא ולאתבא פולחנא דשמיא לאתריה בזיויה ויחודיה, וימליך מלכותיה… ונחמתא דאמירן בעלמא ואמרו אמן. על רבנן ועל תלמידיהון ועל תלמידי תלמידיהון דעסקין באורייתא די באתרא הדין ודי בכל אתר ואתר, יהא להון ולכון חינא וחסדא ורחמי וסייעתא ורווחא מקדם אבוהון דבשמיא ואמרו אמן. יהא שלמא… וכו’ (רמב”ם הלכות תפילה)

 

בָּרוּךְ אַתָּה אֲדֹנָי אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר נָתַן לָנוּ תּוֹרַת אֱמֶת וְחַיֵּי עוֹלָם נָטַע בְּתוֹכֵנוּ, בָּרוּךְ אַתָּה אֲדֹנָי נוֹתֵן הַתּוֹרָה

 

 

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in thy blood do not live

parshat shemini

Please feel free to visit previous Madlik posts:

keep it short where I argue that the sin of Strange Fire brought by Aaron’s sons was that they made the service too long!

be still where I argue that the sin of Nadab and Abihu was of being holier than Thou…

But who said that these two sons of Aaron sinned and that their death was a tragedy? The simple reading of the text, amplified by Rashi, is that they were sanctified; they were holy sacrifices, child sacrifices…

וַיֹּ֨אמֶר משֶׁ֜ה אֶל־אַֽהֲרֹ֗ן ה֩וּא אֲשֶׁר־דִּבֶּ֨ר הֹ | לֵאמֹר֙ בִּקְרֹבַ֣י אֶקָּדֵ֔שׁ וְעַל־פְּנֵ֥י כָל־הָעָ֖ם אֶכָּבֵ֑ד וַיִּדֹּ֖ם אַֽהֲרֹֽן

Then Moses said to Aaron, “This is what the Lord spoke, [when He said], ‘I will be sanctified through those near to Me, and before all the people I will be glorified.’ ” And Aaron was silent.

Rashi:

 אל תקרי בכבודי אלא במכובדי. אמר לו משה לאהרן אהרן אחי יודע הייתי שיתקדש הבית במיודעיו של מקום והייתי סבור או בי או בך, עכשיו

רואה אני שהם גדולים ממני וממך

Do not read בִּכְבוֹדִי, “through My glory,” but בִּמְכֻבָּדַי, “through My honorable ones.” Moses said to Aaron, “Aaron, my brother! I knew that this House was to be sanctified through the beloved ones of the Omnipresent, but I thought it would be either through me or through you. Now I see that they [Nadab and Abihu] were greater than I or you!”- [Vayikra Rabbah 12:2]

My friend and teacher Amichai Lau-Lavi has offered an alternative translation for Aaron’s Silence:

Never mind right now what Moses meant. I want to focus on Aaron’s reaction. ‘Silent’ is elsewhere translated as ‘speechless’, or ‘calmed’ or ‘held his peace’. These are very different descriptions – or suggestions – for handling grief. What does ‘holding one’s peace’ mean? Is it noble courage or emotional constipation? And does the (Orthodox) translator who used ‘calmed’ mean to say that Aaron was soothed by the theological explanation given to him by Moses – ‘only the good die young’? The Hebrew word argued here is ‘Va-yidom’ – a word that has in it both the allusion to great silence – ‘demama’ but also the word ‘da-am’ – Hebrew for ‘blood’.  It is one of those loud Hebrew words, loaded with many meanings. (here)

It is clear that human sacrifice, and child sacrifice in particular is something that our tradition and human-kind has, and continues to struggle with.  Whether it is Abraham and Isaac, Moloch, Baal and the cult of martyrdom in all Abrahamic religions.. Nadav and Abihu and the ambiguity of Aaron’s silence remind us that the struggle to rid ourselves of this cancer is ongoing.

We need to address our liturgy, especially in this holy month when we children of Abraham recall the drowning of the First Born, the passion of Jesus or the Day of Ashura and the assassination of Hussein.  Death can never be glorified… it does not bring a resurrection or a redemption.  When a child is born we ought not think it a blessing or predilection when we welcome him with the chant.. “In thy blood, live, in thy blood, live”  וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי, וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי.  When these words appear in Ezekiel 16:6 there is no ambiguity… they are not a blessing… They are a promise that even if in your primal past there is blood, sacrifice and martyrdom, I God will raise you up and wash you off and help you live. 16:9 Then washed I thee with water; yea, I cleansed away thy blood from thee, and I anointed thee with oil.” (see also)

For further reading on the struggle in Abrahamic religions with child sacrifice see: The Death and Resurrection of the Beloved Son: The Transformation of Child Sacrifice in Judaism and Christianity Revised Edition by Jon D. Levenson

child sacrifice

 

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jews, buddhists and extraterrestrials

some thoughts before I go to the Orient  …. on jews, buddhists and extraterrestrials 

I’m leaving for the alien shores of China, Cambodia and Vietnam and reminded of a dialog in Rodger Kamenetz’s jewel of a book: The Jew in the Lotus:   The book tracks the journey of “eight high–spirited Jewish delegates to Dharamsala, India, for a historic Buddhist–Jewish dialogue with the Dalai Lama”

Early on in the narrative, the Jewish protagonists realize, to their dismay, that while many of the 300+ million Buddhists have heard of Islam and Christianity, they have not, for the most part,  heard of Judaism. For someone who has dedicated his/her life to a belief system that claims to be the word of the Master of the Universe (ריבונו של עולם) … this is a demeaning experience to say the least….  For a Jew, confronted with someone who has never heard of Moses to have to use the “Have you heard of Jesus.. he was Jewish?” calling-card it is no doubt humbling.  Writes Kamenetz:

Our Sikh driver had heard of Muslims and met some Christian tourists. To him, Jews were news. That pricked my vanity. I didn’t like to think that in vast areas of the planet, the story of my people is unknown. … After all, Jews make up less than half of one percent of the world’s population. There are as many Sikhs in the Punjab as Jews on the planet. … Just outside my car window there was enough human tragedy, comedy, and heartbreaking struggle to fill a dozen Torah scrolls.

He continues:

I decided that the most important baggage Jews carry is an absolute conviction of our significance because we are Jews, because we have survived. On Route One, the whole grand story of Jewish survival, the tremendous importance I attach to my history, my Torah, shrank in perspective: to a single line, a single letter. I felt absurd: in the middle of India, did it really make any difference that we were Jews?  (pp. 26-27)

Kamenetz and his band of Rabbis were not the first Jews to be asked the question: “Who is a Jew and who is this God of which you speak?.  Remember in Exodus 5: 2 Pharaoh challenges Moses and Aaron:  “Pharaoh said: ‘Who is the LORD, that I should hearken unto His voice to let Israel go? I know not the LORD, and moreover I will not let Israel go.'”

  ‘וַיֹּאמֶר פַּרְעֹה–מִי ה’ אֲשֶׁר אֶשְׁמַע בְּקֹלוֹ לְשַׁלַּח אֶת-יִשְׂרָאֵל: לֹא יָדַעְתִּי אֶת-ה

In a recent article in the Science section of the New York Times, Dennis Overbye asks Do Aliens know it’s Christmas – How Possibilities of Life Elsewhere Might Alter Held Notions of Faith.  For those interested in this new track in theology called astrotheology, the Times article provides a comprehensive survey of opinions and (primarily Christian) opinionators in this field.

I was struck by a comment from Geoffrey Marcy, an exoplanet explorer and holder of the Watson and Marilyn Alberts Chair in the Search for Extraterrestrial Intelligence at the University of California, Berkeley.

Surely, earthlings were not the only beings in the Milky Way blessed in God’s eyes, he elaborated, saying that he liked to tease public audiences with the question. “Conversations about religion with intelligent beings from an exoplanet might jolt humanity into realizing how parochial our beliefs are,” he said.

For a Christian the question becomes, how do extraterrestrials get “saved” if they were never visited by Jesus or if their ancestors had not participated in the Original Sin in Eden?  For Jews who believe that non-Jews need follow only  the seven laws of Noah, the question is less intense but still nagging….  How can there be fully developed religions and cultures who have not heard of the Flood, an Exodus from Egypt and a return to a geographical Zion?

With travel being so costly and with Virgin Galactic suffering a recent setback, how fortunate am I.  As a Jew, I don’t need to visit outer-space or await  the arrival of extraterrestrials to discover those who have not heard of my God, His prophets or His chosen people and their escapades…

So, I’m off to the Orient and looking forward to being both humbled and enlightened…

On another, yet related note, I cannot help but ponder the attraction that Buddhism has on Jews… to the degree that there’s even a word (Jewbu) and Wikipedia page for Jewish Buddhists.

A fascinating explanation for this affinity was given by Shlomo Carlebach in a rare interview recorded by Reb Zalman Schachter-Shalomi at the Torah and Dharma Conference in Berkeley in 1974. [1]

Please listen….

cambodia-e1365521895541

—————–

 

From Rabbi David Zeller book “The Soul of the Story” (see)

In 1974, there was a conference – “Torah and Dharma” – in Berkeley, California, focusing on the connections between Judaism and other traditions like Sufism, Zen Buddhism, and Yoga. Representatives of the different traditions were invited, including Reb Shlomo and Reb Zalman. Shlomo, as often happened, was double-booked and couldn’t come. There were keynote talks, smaller seminars, and panel discussions. The final panel had all the teachers together for the last questions and answers.

Someone in the audience asked the question: “It appears to me that the Sufis, the Yogis, and the Zen teachers on our panel are all Jewish! Can anyone explain what’s going on?”

There was a murmur from the audience and from the panel. Zalman rose to the occasion. “Before I left for the conference, I called up Reb Shlomo and said, ‘Shloimele, I’m about to go to the conference in Berkeley. I know you really wanted to be there, too. Do you have anything you want to say to them? The tape recorder is hooked up to the phone and recording.’ And this is what he said in answer to your question.” And with that Zalman pressed the start button on a tape recorder sitting on the table in front of him.

This is a paraphrase of what Shlomo said. It is one of those classic teachings of his that I have been retelling ever since: My sweetest friends, I’m so sorry I couldn’t be with you for this holy gathering, but I’d like to share with you one thought I have, so please open your hearts. The Torah teaches that a Cohen, a priest, must remain in a state of purity if he is to serve God in the Holy Temple. Among the things that would disqualify him was contact with a dead body. The question arises: What was the nature of the impurity? Did the dead body have cooties or carry disease? It appears that the problem was quite different. The impurity stemmed from the confrontation with death: its concept and its reality and the thoughts and feelings around it.

Coming in touch with death, a person can’t help thinking, “What kind of God makes a world with death in it? If I were God, I’d do things very different; I’d do things better.”

Let’s put it this way. When you come in contact with death, you can’t help being a little angry with God. And if you are a Cohen, how can you be angry in your heart with God, and then go into the Holy Temple to serve Him? It just doesn’t go. So the priest had to wait until sunset, and take a mikvah, a ritual bath, and then he could return to serve God the next day.

These laws of the priesthood regarding serving God became the basis for many of the Jewish laws of mourning. If your father or mother, brother or sister, son or daughter, husband or wife died, from the time of their death until they are buried, you are technically exempt from most positive commandments. For example, you don’t have to say blessings, because that’s a form of thanking and serving God, and right now, you may be in a frame of mind of being a little bit angry with God. So you aren’t obligated to say those blessings.

And you know, my sweetest friends, today we don’t have a Beit HaMikdash, a Holy Temple, and although we still have Cohanim, priests, we don’t have animal or incense offerings to serve God in the Holy Temple. Today we serve God through offerings of words of Torah study and words of prayer. Today our rabbis are like our priests, serving God through teaching Torah. But if you are angry with God, you can’t teach Torah. You can say the words, but the love and light within them do not flow through them.

So please open your hearts. The saddest thing is that today our teachers and rabbis haven’t just touched one dead person. They’ve been touched by Six Million dead people. And they are so angry with God, so angry with God. Gevald, are they angry with God! And because they are so angry with God, all their words of Torah are just that: words. There’s no light, no taste, no meaning, no melody in them.

But young people today are so hungry for that light, for that meaning, for that melody – for the deepest inner dimensions of truth. And if they can’t get it from Judaism, they’ll go anywhere that love and light are to be found.

Thank God our hungry, searching, younger generation found some traditions that weren’t so angry with God, and they could get the love and light and meaning that they so craved. And today in Judaism, Baruch HaShem, thank God, we have a whole new generation of teachers who haven’t been touched directly by the Six Million (or maybe they have taken Six Million mikvahs from tears of sadness and then another Six Million mikvahs from tears of joy). And their words are filled with light and joy and love.

God willing, now people can come back to Judaism to quench that deep, powerful, longing for God’s love and from our own tradition. I bless us all that we should find that beauty in Torah, in Shabbos, and in the deepest depths of the heart of our holy and ancient and living tradition.

Thank you so much. God bless you all. Good Shabbos, Good Shabbos.

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as good as it gets

hanukah

Confronting the December Dilemma I have always felt that Hanukah never had a chance.  Christmas is an “Imagine” holiday where we are invited to aspire to a world of Peace-on-Earth and Goodwill-to-Man.  Hanukah is a (nother) Jewish survival holiday… They tried to kill us, we survived, now let’s eat.

In my first post on this blog Imagining Shabbat, I argued that to have a winning horse in the “Imagine” race, I would suggest Shabbat; a Jewish holiday that actually comes 52 times a year and aspires to Peace-on-Earth and Goodwill-to-Man as well, if not better, than any holiday I know.

That being said, conflicting feelings about the Hanukah remain.

Certainly the Maccabees serve as a wonderful model of Jews standing up for their rights and fighting…. literally fighting, for their independence. I also admire Judah the Maccabee’s pragmatism for establishing the precedent that Jews can defend themselves on the Shabbat.  But certainly tolerance and pluralism is not a word associated with the Maccabees and later generations of Maccabee priests/rulers were known for their corruption. The Hasmonean dynasty was a precursor for King Herod and the Herodian dynasty.  The Maccabees thrived on power and we all know the power of power to corrupt.

I have always figured that it was a pacifistic strain in Rabbinic Judaism that was responsible for emasculating the Maccabees and modulating the militaristic nature of their victory by providing a cute story of miraculously energy efficient oil.  I attributed this pacifism with the Rabbi’s decision not to include the Book of the Maccabees in the Canon of the Hebrew Bible.

It turns out that the Rabbinic ambivalence to the Maccabees was for another reason… a reason that actually makes me a fan of the Maccabees and gives me added reason to celebrate Hanukah.

Since I love going to the sources, I bought myself a copy of the Anchor Bible‘s Book of First Maccabees and it turns out that this book which we now have only in Greek, but which was originally written in Hebrew may have included a heresy that the Rabbis wished to hide.  It turns our that “First Maccabees, rejects Daniel 7-12 [1] and the belief in the resurrection and suggests that martyrdom can be in vain”. It turns out that Judah the Maccabee’s real ideological polemic was not with the Jewish Hellenists,  but rather with compatriot Jews who wished to conquer the Greek Hellenists and curry God’s favor (and redemption) by way of martyrdom.  (see Jonathan A. Goldstein, I Maccabees, a new translation with introduction and commentary, The Anchor Bible 1976, p 56)

First Maccabees is actually a first class work.  “The author is generally well informed on Seleucid institutions.  He probably intended to add his work to the sacred scriptures of the Jews.  However, it was destined to be rejected. The later history of the Hasmonaeean dynasty proved false our author’s claim that God had chosen mattathias’ line to be both high priests and kings.  Belief in the resurrection, denied by our author, became a fundamental of Judaism. Already Josephus was amending the text of First Maccabees and departing from its narrative as he would never have done with sacred scripture.  In the times of Origen and Jerome, when the Hebrew was still being read by Jews, First Maccabees was clearly outside the canon of the Jewish scriptures.  The book is never mentioned or quoted by the tannaim and the amoraim.  Medieval Jews begin to know its contents from the Latin and Greek versions and from Josephus.” [Goldstein ibid. p 26)

According to Goldstein, what is blatantly missing from I Maccabees I 50 -64 is any glorification of the death of the Jewish protagonists:

50 Whoever refused to act according to the command of the king was to be put to death.
57 Whoever was found with a scroll of the covenant, and whoever observed the law, was condemned to death by royal decree.
60 In keeping with the decree, they put to death women who had their children circumcised,
61 and they hung their babies from their necks; their families also and those who had circumcised them were killed.
62 But many in Israel were determined and resolved in their hearts not to eat anything unclean;
63 they preferred to die rather than to be defiled with food or to profane the holy covenant; and they did die.
64 And very great wrath came upon Israel. (see)

Writes Goldstein: “Pietists before had tried to rouse God’s vengeance against the persecuting gentiles by displaying helpless martyrdom, …. Martyrdom was unnecessary, they held; display of mere helplessness by the pious would rouse God to act… (Goldstein ibid p. 262)

Compare also I Maccabees 2: 29 – 41

29 At that time many who sought righteousness and justice went out into the wilderness to settle there,
30 they and their children, their wives and their animals, because misfortunes pressed so hard on them.
31 It was reported to the officers and soldiers of the king who were in the City of David, in Jerusalem, that those who had flouted the king’s order had gone out to secret refuges in the wilderness.
32 Many hurried out after them, and having caught up with them, camped opposite and prepared to attack them on the sabbath.
33 The pursuers said to them, “Enough of this! Come out and obey the king’s command, and you will live.”
34 But they replied, “We will not come out, nor will we obey the king’s command to profane the sabbath.”
35 Then the enemy attacked them at once.
36 But they did not retaliate; they neither threw stones, nor blocked up their secret refuges.
37 They said, “Let us all die in innocence; heaven and earth are our witnesses that you destroy us unjustly.”
38 So the officers and soldiers attacked them on the sabbath, and they died with their wives, their children and their animals, to the number of a thousand persons.

39 When Mattathias and his friends heard of it, they mourned deeply for them.
40 They said to one another, “If we all do as our kindred have done, and do not fight against the Gentiles for our lives and our laws, they will soon destroy us from the earth.”
41 So on that day they came to this decision: “Let us fight against anyone who attacks us on the sabbath, so that we may not all die as our kindred died in their secret refuges.” (see)

To appreciate how Mattathias and his friends disparage the martyrdom of these pietists we need to contrast this account in I Maccabees with the (originally) Greek II Maccabees 2: 6: 18 -31 (Martyrdom of Eleazar)

18 Eleazar, one of the foremost scribes, a man advanced in age and of noble appearance, was being forced to open his mouth to eat pork.
19 But preferring a glorious death to a life of defilement, he went forward of his own accord to the instrument of torture,
20 spitting out the meat as they should do who have the courage to reject food unlawful to taste even for love of life.
21 Those in charge of that unlawful sacrifice took the man aside, because of their long acquaintance with him, and privately urged him to bring his own provisions that he could legitimately eat, and only to pretend to eat the sacrificial meat prescribed by the king.
22 Thus he would escape death, and be treated kindly because of his old friendship with them.
23 But he made up his mind in a noble manner, worthy of his years, the dignity of his advanced age, the merited distinction of his gray hair, and of the admirable life he had lived from childhood. Above all loyal to the holy laws given by God, he swiftly declared, “Send me to Hades!
24 “At our age it would be unbecoming to make such a pretense; many of the young would think the ninety-year-old Eleazar had gone over to an alien religion.
25 If I dissemble to gain a brief moment of life, they would be led astray by me, while I would bring defilement and dishonor on my old age.
26 Even if, for the time being, I avoid human punishment, I shall never, whether alive or dead, escape the hand of the Almighty.
27 Therefore, by bravely giving up life now, I will prove myself worthy of my old age,
28 and I will leave to the young a noble example of how to die willingly and nobly for the revered and holy laws.” He spoke thus, and went immediately to the instrument of torture.
29 Those who shortly before had been kindly disposed, now became hostile toward him because what he had said seemed to them utter madness.
30 When he was about to die under the blows, he groaned, saying: “The Lord in his holy knowledge knows full well that, although I could have escaped death, I am not only enduring terrible pain in my body from this scourging, but also suffering it with joy in my soul because of my devotion to him.”
31 This is how he died, leaving in his death a model of nobility and an unforgettable example of virtue not only for the young but for the whole nation. (see)

And II Maccabees chapter 7  Martyrdom of a Mother and Her Seven Sons

1 It also happened that seven brothers with their mother were arrested and tortured with whips and scourges by the king to force them to eat pork in violation of God’s law.
2 One of the brothers, speaking for the others, said: “What do you expect to learn by questioning us? We are ready to die rather than transgress the laws of our ancestors.”
3 At that the king, in a fury, gave orders to have pans and caldrons heated.
4 These were quickly heated, and he gave the order to cut out the tongue of the one who had spoken for the others, to scalp him and cut off his hands and feet, while the rest of his brothers and his mother looked on.
5 When he was completely maimed but still breathing, the king ordered them to carry him to the fire and fry him. As a cloud of smoke spread from the pan, the brothers and their mother encouraged one another to die nobly, with these words:
6 “The Lord God is looking on and truly has compassion on us, as Moses declared in his song, when he openly bore witness, saying, ‘And God will have compassion on his servants.’”
7 After the first brother had died in this manner, they brought the second to be made sport of. After tearing off the skin and hair of his head, they asked him, “Will you eat the pork rather than have your body tortured limb by limb?”
8 Answering in the language of his ancestors, he said, “Never!” So he in turn suffered the same tortures as the first.
9 With his last breath he said: “You accursed fiend, you are depriving us of this present life, but the King of the universe will raise us up* to live again forever, because we are dying for his laws.”
10 After him the third suffered their cruel sport. He put forth his tongue at once when told to do so, and bravely stretched out his hands,11as he spoke these noble words: “It was from Heaven that I received these; for the sake of his laws I disregard them; from him I hope to receive them again.”
12 Even the king and his attendants marveled at the young man’s spirit, because he regarded his sufferings as nothing.
13 After he had died, they tortured and maltreated the fourth brother in the same way.
14 When he was near death, he said, “It is my choice to die at the hands of mortals with the hope that God will restore me to life; but for you, there will be no resurrection to life.”
15 They next brought forward the fifth brother and maltreated him.
16 Looking at the king, he said: “Mortal though you are, you have power over human beings, so you do what you please. But do not think that our nation is forsaken by God.
17 Only wait, and you will see how his great power will torment you and your descendants.”
18 After him they brought the sixth brother. When he was about to die, he said: “Have no vain illusions. We suffer these things on our own account, because we have sinned against our God; that is why such shocking things have happened.
19 Do not think, then, that you will go unpunished for having dared to fight against God.”
20 Most admirable and worthy of everlasting remembrance was the mother who, seeing her seven sons perish in a single day, bore it courageously because of her hope in the Lord.21Filled with a noble spirit that stirred her womanly reason with manly emotion, she exhorted each of them in the language of their ancestors with these words:22e “I do not know how you came to be in my womb; it was not I who gave you breath and life, nor was it I who arranged the elements you are made of.
23 Therefore, since it is the Creator of the universe who shaped the beginning of humankind and brought about the origin of everything, he, in his mercy, will give you back both breath and life, because you now disregard yourselves for the sake of his law.”
24 Antiochus, suspecting insult in her words, thought he was being ridiculed. As the youngest brother was still alive, the king appealed to him, not with mere words, but with promises on oath, to make him rich and happy if he would abandon his ancestral customs: he would make him his Friend and entrust him with high office.
25 When the youth paid no attention to him at all, the king appealed to the mother, urging her to advise her boy to save his life.
26 After he had urged her for a long time, she agreed to persuade her son.
27 She leaned over close to him and, in derision of the cruel tyrant, said in their native language: “Son, have pity on me, who carried you in my womb for nine months, nursed you for three years, brought you up, educated and supported you to your present age.
28 I beg you, child, to look at the heavens and the earth and see all that is in them; then you will know that God did not make them out of existing things. In the same way humankind came into existence.
29 Do not be afraid of this executioner, but be worthy of your brothers and accept death, so that in the time of mercy I may receive you again with your brothers.”
30 She had scarcely finished speaking when the youth said: “What is the delay? I will not obey the king’s command. I obey the command of the law given to our ancestors through Moses.
31 But you, who have contrived every kind of evil for the Hebrews, will not escape the hands of God.
32 We, indeed, are suffering because of our sins.
33 Though for a little while our living Lord has been angry, correcting and chastising us, he will again be reconciled with his servants.
34 But you, wretch, most vile of mortals, do not, in your insolence, buoy yourself up with unfounded hopes, as you raise your hand against the children of heaven.
35 You have not yet escaped the judgment of the almighty and all-seeing God.
36 Our brothers, after enduring brief pain, have drunk of never-failing life, under God’s covenant. But you, by the judgment of God, shall receive just punishments for your arrogance.
37 Like my brothers, I offer up my body and my life for our ancestral laws, imploring God to show mercy soon to our nation, and by afflictions and blows to make you confess that he alone is God.
38 Through me and my brothers, may there be an end to the wrath of the Almighty that has justly fallen on our whole nation.”
39 At that, the king became enraged and treated him even worse than the others, since he bitterly resented the boy’s contempt.
40 Thus he too died undefiled, putting all his trust in the Lord.
41 Last of all, after her sons, the mother was put to death.
42 Enough has been said about the sacrificial meals and the excessive cruelties. (see)

If Goldstein is correct and the Hebrew original of First Maccabees was sentenced to the dust heap because it failed to show any enthusiasm for martyrdom, an eternal life or resurrection of the dead then our celebration of the Maccabees becomes a celebration of a Judaism free of the eschatology of end-of-day Armageddons and Messiahs, both real and false.

As troubling to our modern ears as the violence and intolerance of Judah and his band may be, at least it was not informed by a desire for a New Jerusalem or a Greater Israel.  Theirs was a battle for cultural, religious and physical independence, and nothing more.

In the final analysis, it may be that Hanukah is actually the perfect antidote for a messianic Christmas.

If the Peace-on-Earth and Goodwill-to-Man of Christmas is of the Second Coming variety, then the Hanukah of the Maccabees can be taken as a rejection of such change of world orders through martyrdom (whether of a god or a foot soldier) ideologies.

If so much vitriol and violence in our world is the result of this insane desire to harken a savior, messiah, hidden Mahdi or second coming, then the Maccabees that I celebrate, for all their faults, at least believed that independence is as good as it gets and that, my friends, is worth its weight in hanukah gelt.

————-

 

[1] Especially Daniel 12: 2 “And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to reproaches and everlasting abhorrence.” and further discussion in II Maccabees, Anchor Bible pp 63.. and see full discussion pp 293 .. and pp 303

 

 

 

 

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the first fashion statement

parshat korach

It’s hard to believe, but there was a time when clothing designers wouldn’t dare put a logo, let alone a product endorsement on clothing.  It’s all the fault of a French tennis star named René Lacoste, nicknamed “The Crocodile“ who, in the late 20’s developed a shirt that was more accommodating to movement.  According to the Smithsonian, Lacoste “had a logo of the reptile embroidered onto his blazer. It became his personal brand before there was such a thing.”

izod-rene-lacoste-crocodile-big

According to Wikopedia “One of the earliest examples of T-shirts with a logo or decoration can be found in the 1939 film “The Wizard of Oz”. Three men attending to the Scarecrow at the Wash & Brushup Company in Emerald City are seen wearing green T-shirts with the word “Oz” printed on the fronts.”

dorothy-gets-cleaned-up-at-the-wash-and-brush-up-company-3

The rest, as they say, is fashion history.  Nowadays, every commercial and celebrity brand, let alone political position, hosts clothing that carry their graphic message.

The Biblical source for clothing with a message lies at the feet of a radical named Korach who made a political argument from an all blue prayer shawl. The impact of his fashion statement was so profound that an expression in Modern Hebrew was coined to describe someone who thinks too much of himself.

In modern Hebrew idiom, the sarcastic expression, “a completely blue tallit” (טלית שכולה תכלת) is widely used to refer to something that is ostensibly, but not really, absolutely pure, immaculate and virtuous. .. The phrase “more kosher than tzitzit” is a Yiddish metaphoric expression (כשר’ער ווי ציצית) with similar connotations but is not necessarily used in a sarcastic sense. It can refer, in the superlative, to something that is really so perfect and flawless as to be beyond all reproach or criticism. (see Wikipedia – Tallit)

Poor Korach.  He made a good argument to democratize religion, but instead of wining the debate he was forever remembered as the guy guilty of the fashion faux pas of wearing the blue tallit and who, in the words of Isaiah 65:5 (following the King James translation) strutted as though he was “holier than Thou”.

Here’s the backstory:

Numbers 15 ends with the commandment to all Hebrews to put fringes on any four-cornered garment

Speak unto the children of Israel, and bid them that they make them throughout their generations fringes in the corners of their garments, and that they put with the fringe of each corner a thread of blue. (Numbers 15:38)

דַּבֵּר אֶל-בְּנֵי יִשְׂרָאֵל, וְאָמַרְתָּ אֲלֵהֶם, וְעָשׂוּ לָהֶם צִיצִת עַל-כַּנְפֵי בִגְדֵיהֶם, לְדֹרֹתָם; וְנָתְנוּ עַל-צִיצִת הַכָּנָף, פְּתִיל תְּכֵלֶת

Followed immediately with the narrative of the Korach Rebellion.

Now Korah, the son of Izhar, the son of Kohath, the son of Levi, with Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men; and they rose up in face of Moses, with certain of the children of Israel, two hundred and fifty men; they were princes of the congregation, the elect men of the assembly, men of renown; and they assembled themselves together against Moses and against Aaron, and said unto them: ‘Ye take too much upon you, seeing all the congregation are holy, every one of them, and the LORD is among them; wherefore then lift ye up yourselves above the assembly of the LORD?’ (Numbers 16: 1-3)

  וַיִּקַּח קֹרַח, בֶּן-יִצְהָר בֶּן-קְהָת בֶּן-לֵוִי; וְדָתָן וַאֲבִירָם בְּנֵי אֱלִיאָב, וְאוֹן בֶּן-פֶּלֶת–בְּנֵי רְאוּבֵן

  וַיָּקֻמוּ לִפְנֵי מֹשֶׁה, וַאֲנָשִׁים מִבְּנֵי-יִשְׂרָאֵל חֲמִשִּׁים וּמָאתָיִם, נְשִׂיאֵי עֵדָה קְרִאֵי מוֹעֵד, אַנְשֵׁי-שֵׁם

וַיִּקָּהֲלוּ עַל-מֹשֶׁה וְעַל-אַהֲרֹן, וַיֹּאמְרוּ אֲלֵהֶם רַב-לָכֶם–כִּי כָל-הָעֵדָה כֻּלָּם קְדֹשִׁים, וּבְתוֹכָם ה ; וּמַדּוּעַ תִּתְנַשְּׂאוּ, עַל-קְהַל ה

Writes Rashi:

What did he do? He went and assembled two hundred and fifty men, heads of Sanhedrin, most of them from the tribe of Reuben, his neighbors. ….. He dressed them with cloaks made entirely of blue wool. They came and stood before Moses and asked him, “Does a cloak made entirely of blue wool require fringes [’tzitzith’], or is it exempt?” He replied, “ It does require [fringes].” They began laughing at him [saying], “Is it possible that a cloak of another [colored] material, one string of blue wool exempts it [from the obligation of techeleth], and this one, which is made entirely of blue wool, should not exempt itself? – [Midrash Tanchuma Korach 2, Num. Rabbah 18:3]

מה עשה, עמד וכנס מאתים חמישים ראשי סנהדראות, רובן משבט ראובן שכיניוץ…. והלבישן טליתות שכולן תכלת. באו ועמדו לפני משה. אמרו לו טלית שכולה של תכלת חייבת בציצית או פטורה. אמר להם חייבת. התחילו לשחק עליו, אפשר טלית של מין אחר חוט אחד של תכלת פוטרה, זו שכולה תכלת לא תפטור את עצמה:

Notice , that Korach didn’t just make a hypothetical argument… he actually hired a tailor and put on a fashion show!

One could argue that the ultimate sin of Korach was that by making his fashion statement, he separated himself from the congregation.

Writes Rashi:

Korah… took: He took himself to one side to dissociate himself from the congregation, to contest the [appointment of Aaron to the] kehunah. This is what Onkelos means when he renders it וְאִתְפְּלֵג,“and he separated himself.” He separated himself from the congregation to persist in a dispute. Similarly, מה יקחך לבך, “Why does your heart take you away?” (Job 15:12) meaning, it removes you, to isolate you from others (Midrash Tanchuma Korach 2).

ויקח קרח: לקח את עצמו לצד אחד להיות נחלק מתוך העדה לעורר על הכהונה, וזהו שתרגם אונקלוס ואתפלג נחלק משאר העדה להחזיק במחלוקת, וכן (איוב טו, יב) מה יקחך לבך, לוקח אותך להפליגך משאר בני אדם

But it’s also the way he did it.  Talk about wearing our religion on your sleeve, he exploited a ritual mitzvah to make a syncratic point…. Forget about the fact that the blue die techelet was a royal blue which had a price to match… these blue prayer shawls were ostentatious and elitist…  Come to think of it… Korach wasn’t making an argument for every plebian Jew, but rather for his caste…

But I digress… here’s the pet peeve that Korach raises …. The growing trend to imprint one’s eschatological beliefs on your kippah.

It used to be that if you had something to say, you’d get it imprinted on the inside of the kippah…. “Joey’s Bar Mitzvah”, “Harvey and Sheila’s wedding” … no big message here.

I don’t know if it was the Jews for Jesus who started this trend

jfor j shirts

But any observant Jew will admit that eschatology has hit the kippah industry in a big way.

First there was the Na Nach Nachma Nachman Meuman (Hebrew: נַ נַחְ נַחְמָ נַחְמָן מְאוּמַן‎) kippah.

4967_22_centimeter_black_knitted_na_nachman_breslov_kippah_with_tassel_view_1

The phrase is a Hebrew language name and song used by a subgroup of Breslover Hasidim colloquially known as the Na Nachs. The complete phrase is Na Nach Nachma Nachman Me’uman. It is a kabbalistic formula based on the four Hebrew letters of the name Nachman, referring to the founder of the Breslov movement, Rebbe Nachman of Breslov.  The words come from an alledged “Letter from Heaven” from the Rebbe which reads:

my fire will burn until
Messiah is coming be strong and courageous
in your devotion
Na Nach Nachma Nachman Meuman

Most Breslover Hasidim do not use Na Nach Nachma (some groups actually oppose it) and not everyone believes it is an authentic writing from Rebbe Nachman. (see more: Wikipedia)

So while it is escatological, it is also divisive…..

Next came the kippot of those Chabad Hasidim who believe that the recently deceased Rebbe; Rabbi Menachem Mendel Schneerson, is the messiah. The Chabad “Yechi” yarmulkes have the slogan “yechi adonaynu moreynu v’rabbaynu melech hamoshiach l’olam va’ed,” “long live our master our teacher our rabbi king messiah forever and ever” embroidered or printed on them.

Chabad kippah

According to Wikipedia (I have left the links to the footnotes) “While some believe that he died but will return as the Messiah,[3] others believe that he is merely “hidden”. A very small minority believe that he has God-like powers,[4][5] or is the “creator”[6] while others negate the idea that he is the Messiah entirely. The prevalence of these views within the movement is disputed,[7][8][9][10][11] though very few will openly say that Schneerson cannot be the Messiah.[7]

Once again, this escatological kippah is divisive.

To prove the point, the IDF has recently ruled that it is prohibited for soldiers in uniform to wear a kippa with writing on it.

I believe that our prayer shawls should be nondescript in color and that our kippot should not advertise an end-of-days message.  But…. Following the “If you can’t beat ‘em, join ‘em” philosophy, I am pleased to announce that Madlik has decided to offer it’s own eschatologically correct kippah to be known as the LoBa™ Kippah…. Stay tuned!

 

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the jews have their jews and the catholics do too …

john cardinal o’connor

It’s official.  According to the New York Times, John Cardinal O’Connor, the Cardinal of New York for 16 years, was Jewish…. and his grandfather was a Rabbi.

As an avid student of religion, I recall Christmas Eve in 1995 turning on the TV to watch midnight mass at St. Patrick’s Cathedral.  I was so blown away by Cardinal O’Connor’s sermon that I wrote the Archdiocese of New York for a copy.  I kept it all these years, and have not found it reproduced on the web or in Google books.

The Cardinal quotes Arthur Miller:

“Jew is only the name we give to the stranger, that agony we cannot feel, that death we look at like a cold abstraction.  Each man has his Jew, it is the other. And the Jews have their Jews.”

He (the Cardinal) writes of Jesus: “That Baby was a Jew. He might have been black or Japanese or Eskimo. To hate a Jew because he is a Jew is not an offense merely against political correctness. To hate a Jew, or a Black, or a Hispanic, or a Muslim or a homosexual, simply because he or she is such, is to hate God.”

I am pleased to present the complete sermon here. (to download the .pdf click here)

Cardinal OConnor Midnight Mass 25 December 1995-1

 

 

Cardinal OConnor Midnight Mass 25 December 1995-2Cardinal OConnor Midnight Mass 25 December 1995-3Cardinal OConnor Midnight Mass 25 December 1995-4

 

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