Category Archives: Religion

Enough

parshat vaetchanan, deuteronomy 3

Join Geoffrey Stern and Rabbi Adam Mintz recorded on Clubhouse on August 11th 2022. Moses pleads with God to cross the Jordan into the Promised Land. God is cross with Moses. When should we ask for more? When do we ask for too much? That is the question.

Sefaria Source Sheet: www.sefaria.org/sheets/424108

Transcript:

Welcome to Madlik.  My name is Geoffrey Stern and at Madlik we light a spark or shed some light on a Jewish Text or Tradition.  Along with Rabbi Adam Mintz, we host Madlik Disruptive Torah on clubhouse every Thursday and share it as the Madlik podcast on your favorite platform. This week’s parsha is Vaetchanan Moses pleads with God to cross the Jordan into the Promised Land. God is cross with Moses. When should we ask for more? When do we ask for too much? That is the question. So puff up your chest and join us for Enough,   די , מספיק כבר

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Well welcome How about you are in bear Sheva about to officiate at a wedding. And it is the 15th of Ab, which as you mentioned in the pre-show is the Valentine’s Day mentioned in in the Talmud. So what a special day it is for you. Thank you so much for being able to join with us.

Adam Mintz  01:15

Wouldn’t miss it and this is a great parsha…. you chose a really good topic, so let’s get going.

Geoffrey Stern  01:20

Great. So, as I said in the introduction, this is Vaetchanan and we start in Deuteronomy 3: 23. And again, it’s written in the first person because it is the book of Devarim, and it’s straight from Moses’ mouth. And it says וָאֶתְחַנַּ֖ן אֶל־ה I pleaded with God at that time saying, oh, Lord God, You who let your servants see the first work of your greatness of Your mighty hand, you whose powerful deeds know God in heaven or on earth can equal let me I pray, crossover and see the good land on the other side of the Jordan. In the Hebrew it says, אֶעְבְּרָה־נָּ֗א cross over. And on the other side of the Jordan is בְּעֵ֣בֶר הַיַּרְדֵּ֑ן, but God was wrathful וַיִּתְעַבֵּ֨ר ה’ בִּי֙ on account, and would not listen to me. God said to me anough never speak to me of this matter again. And he tells him to go up onto the mountain top, look at it well, for you shall not cross yonder de Jordan, give Joshua his instructions imbue with him strength and courage, for he shall go across the head of his people. And he shall a lot to them the land that you may only see. So you mentioned this last week as a prime example of Moses talking in the first person pleading with God. And here we are. And as you could tell from the Hebrew that I threw in, I was totally struck by one word that was used over and over again, the easiest form it was used was בְּעֵ֣בֶר הַיַּרְדֵּ֑ן which means on the other side of the Jordan, but also, if you notice, when Moses asked to cross over he says, אֶעְבְּרָה־נָּ֗א let me cross over. And then what I never noticed before when God was cross, and it’s interesting that in English, the word for cross can be mean to transverse. And it can also mean to be upset. And in Hebrew, lo and behold, the same thing occurs when God is mad at Moses. It says וַיִּתְעַבֵּ֨ר ה’ בִּי֙. So were you struck by this as well? Have you given this any thought?

Adam Mintz  03:59

I have not, that is absolutely fantastic. I never thought about that. That the word וַיִּתְעַבֵּ֨ר , and עֵ֣בֶר הַיַּרְדֵּ֑ן are exactly the same word. And to be cross and to cross is the same. Now obviously, it makes sense. To be cross with somebody to be angry at someone is to go over to the other side, we assume that you’re supposed to be friendly. So, if you’re not friendly, you cross over to not being friendly. So I understand the etymology. But that’s great to find that at the beginning of this week’s parsha, I love that

Geoffrey Stern  04:32

And of course, while I had never really associated it with being angry, we have associated it with sinning עֲבֵרָה is when you transgress the law when you cross the boundary so to speak.

Adam Mintz  04:52

Exactly the same idea.

Geoffrey Stern  04:54

Let’s focus a little bit more on this עֲבֵרָה. On this over on passing over.  And of course, I mentioned that it associated with sin, but it is also associated with being a Jew, an Ivri, I should say a Hebrew it is the Hebrew word is “ivri”  “hivri”, Hebrew” and as far back as Genesis when in Lech L’cha it says וַיַּעֲבֹ֤ר אַבְרָם֙ בָּאָ֔רֶץ עַ֚ד מְק֣וֹם שְׁכֶ֔ם, it uses this term. And in Genesis 14, when Abraham is talking to the kings, it says וַיָּבֹא֙ הַפָּלִ֔יט וַיַּגֵּ֖ד לְאַבְרָ֣ם הָעִבְרִ֑י and it came to Abraham, the Ivri, the one who had passed over the one who had provoked to anger, maybe the one who had transgressed the norms of the past. So this is really, it’s not just a moment where Moses can’t pass into the land. It’s a moment that Moses can’t be his version of Abraham, in a sense, it’s very profound.

Adam Mintz  06:10

And just we’ll add one last example of that, you know, the fact that Ivri, the one from the other side is the way that you know, the Jews define themselves at critical moments when Jonah is trying to run away from God, and he gets on the ship, and they don’t know who he is. And he says, עִבְרִ֣י אָנֹ֑כִי, I am from the other side means that at critical moments, that’s the way we define ourselves that we’re different that it’s so interesting that that’s true to this very day, is that you know, our differentness is something that helps identify him.

Geoffrey Stern  06:45

Yeah. And I think this this sense of anger that I discovered in this week’s parsha …. how does that relate to Ivri to a Hebrew? I, to me, it resonates as a provocateur, to me, it resonates as someone who can provoke anger, because again, he seems to be passing over the boundaries, he seems to be going to a place that was maybe taboo. How do you package all of them together?

Adam Mintz  07:23

I think that’s good. I would just say, I think in literature, they say that sometimes a word is used, even if it not common use of the word to remind us of something else. And I think that’s what you picked up on. The word for God getting angry and Moses is וַיִּתְעַבֵּ֨ר, because the Torah wants us to do exactly what we’re doing today on clubhouse and that is think about all the ways in which Ivri defines the Jews עִבְרִ֣י אָנֹ֑כִי    וַיִּתְעַבֵּ֨ר       בְּעֵ֣בֶר הַיַּרְדֵּ֑ן so it’s it’s successful means by וַיִּתְעַבֵּ֨ר is not the natural word for getting angry. The Torah knows the word כַּעַס the Torah knows the simple word for getting angry, but chooses not to use it because the Torah wants to sensitize us to the idea of all the things that we’re talking about which is great.

Geoffrey Stern  08:16

And you find this a lot it’s almost poetic using the same sh0resh (Hebrew root) over and over again in a literary element and making you think along the lines that we are so I totally I totally agree. So now that we’ve kind of focused on the Ivri part of it, maybe we can focus a little bit on something that last week I said maybe I’m gonna do a podcast on this next year. But lo and behold, here we are, I mean we know this concept of רַב־לָכֶם֒ has haunted Moses for quite some while So רַב־לָכֶם֒ here means God says enough never speak to me of this matter again.  וַיֹּ֨אמֶר ה’ אֵלַי֙ רַב־לָ֔ךְ אַל־תּ֗וֹסֶף דַּבֵּ֥ר אֵלַ֛י ע֖וֹד בַּדָּבָ֥ר הַזֶּֽה. And we know that when Korach led his rebellion in numbers 16 is the first time that we came across this expression. And it’s when when the members of the tribe of Levi had said to Moses and Aaron presumably because they had taken leadership positions. They said  וַיִּֽקָּהֲל֞וּ עַל־מֹשֶׁ֣ה וְעַֽל־אַהֲרֹ֗ן וַיֹּאמְר֣וּ אֲלֵהֶם֮ רַב־לָכֶם֒ כִּ֤י כׇל־הָֽעֵדָה֙ כֻּלָּ֣ם קְדֹשִׁ֔יםYou have gone too far you’ve done a power grab. And then a few verses later, Moses returns to them and says You, Korah and all your band, take fire pans, (7) and tomorrow put fire in them and lay incense on them before ה’. Then the candidate whom ה’ chooses, he shall be the holy one. You have gone too far, sons of Levi!”, Rob look em Binay Levy.  רַב־לָכֶ֖ם בְּנֵ֥י לֵוִֽי  So they are trading this barb at each other of רַב־לָכֶ֖ם I almost feel like we are outside of a private joke at this point. And I’ll go on to mention what prompted me last week in Deuteronomy 1: 6. Moses is beginning his first person, sermon to the people. And he says, you know, and when you were at Mount Sinai when you were at Horeb and God spoke to you saying, you have stayed long enough at this mountain, רַב־לָכֶ֥ם שֶׁ֖בֶת בָּהָ֥ר הַזֶּֽה. And then he goes on because he’s talking to them about all of the different trips, they took all of the different transfers and stops they made in the 40 years in the desert. And in Deuteronomy 2:3, he says, You have been skirting this hill country long enough. Now turn north, רַב־לָכֶ֕ם סֹ֖ב אֶת־הָהָ֣ר הַזֶּ֑ה פְּנ֥וּ לָכֶ֖ם צָפֹֽנָה. So, are we outside of a private joke here? Or am I just plucking this out of the air?

Adam Mintz  11:18

No. But I think you started at the beginning in your introduction by saying that we still say in Hebrew די, or מספיק כבר ….. the idea is enough. That’s the way we respond when people overstep their bounds. Now in the Torah, the Torah is really all about bounds, because the Torah is about God’s relationship with people. And God has certain boundaries. And when you pass over those boundaries, then you’ve broken the rule. And when God says to you is too much, so Korach was too much. You pass God’s boundary, Moshe this week is too much you pass God’s boundary. Now sometimes you don’t know what too much is. You can’t fault Moses.  He wanted to enter the land. And you know, God gets angry at him says, Enough? Enough is enough. I don’t want to hear about it anymore. But you can quote Moses for trying?

Geoffrey Stern  12:15

Well not at all.. And I think part of the subtext of today’s discussion is when do you need to try? When do you overstep the bounds? When are you supposed to be patient? And when are you supposed to be impatient? And you picked up on the colloquial expressions in modern day Hebrew? You know, I think they always say about the Eskimos, they have at least 10 words for ice. I think, in Israel, they probably have 10 expressions for impatience.

Adam Mintz  12:53

You know, that’s most important thing is they actually can say it without words, you know, when they put their first finger in their thumb together, that’s also saying like enough, right?

Geoffrey Stern  13:05

It’s absolutely true. And as I looked it up, it’s מספיק כבר and די. And it’s די כבר    כבר מספיק. It’s so much part of the, the Middle Eastern or certainly the Israeli mentality, they are impatient. It speaks to this sense of they want to get on with it. And it’s not so much the power grabbing thing, and that’s why I was happy to quote those other verses from last week’s portion where Moses twice uses רַב־לָכֶ֕ם in a sense of move on already. If you’ve been at Mount Sinai, enough, move on. You’ve wandered in the desert long enough, move on. So it is power grabbing, but it’s also maybe the status quo, grabbing that and not moving on. And it totally relates to Ivri, to someone who passes over the boundaries, someone who passes over the river and moves from one country from one reality to another. You can’t disconnect the two they’re almost the flip side of each other.

Adam Mintz  14:25

I think that that’s right. And I think it’s really interesting. It’s funny, because what you said was that the Eskimos have 11 words for ice and we have 11 words for enough, but the Torah, same word again and again, Rav right, the Torah could have said it in different ways. But the Torah wants us to connect all these different places in which God says enough is enough. And it’s interesting that it’s also used within the idea of move on means enough means you know, you need to move forward, enough standing still,  enough paralysis? I think we say that also, right our phrase is “get on with your life” is really the same thing, right? Enough get on with your life.

Geoffrey Stern  15:10

So I totally agree I started to quote the Sifrei Bamidbar that Rashi quotes. And I think the first explanation that he gives for Rav Lechem, was the difference between a private prayer and a public prayer. I think that related a little bit to this original use of the term against that Korach used, you’ve taken too much power into yourself, you’re too into yourself, you’re asking for something for you to move into the new land. God listens to prayers, but he listens to prayers of the group of humanity of the whole people. And this thing is enough for you. You’ve asked for too much. But it goes on and it gives at least two or three other explanations for Rav Lechem. One of them was “much for you”. He said to him much reward is in keeping for you. Much is stored away from you. Quoting Psalms 31: 12. So here it’s not so much putting Moses down as saying, you have enough already. You can cash in your chips. You can bank, the commandments, the Mitzvot that you have done, maybe leave it for somebody else. But certainly you’ve finished your mission. Do you think there’s an element of that here?

Adam Mintz  16:44

I think the entire book of Devarim of Deuteronomy has a lot of that God’s saying it’s time to leave it for the next generation. Enough. Enough. Moshe, your Your time is over. I think that that’s all over the place. And I think this is really the first place that you see it. It’s interesting. We talked last week about the fact that Moshe speaks in the first person in the book of Devarim. Actually, the Parsha last week was more or less just Moshe’s narrative Moshe’s story, the first time that we have a conversation between God and Moshe in the first person of Moshe is here at the beginning of Vaetchanan. So this is actually an important moment. Because now Moshe tells you what his relationship is with God from his perspective, not from God’s perspective. And he must have been frustrated, because all he wants to do is enter the land. And what God says to him is enough, right? That must have been so frustrating for Moshe, I actually saw Geoffrey an interesting thing today. You know, why is it that Moshe wanted to enter the land? It’s a funny question, because you say the Land of Israel, everybody wants to go to the land of Israel. But what was it that Moshe wanted in Israel? Did he want the Holy Land? Did he want to be the leader? Did he not want to give up the leadership? You know, there are a lot of different pieces of Moses, and it’s hard to know exactly what Moshe thought was most important in his desire to continue.

Geoffrey Stern  18:19

Amina, I think we can all conjecture and maybe we’ll get into it a little bit later. But certainly he wanted more. Continuing on with the Sifrei. Another “much for you” Rav Lechem. He said him much. Have you labored much have you toiled take Lee Moses, and rest? We have the oldest president in the history of the United States. And there are those that are saying, Rav Lechem, Joe, it’s time.  You know, it’s time for another generation.

Adam Mintz  18:53

It’s so funny, you say that. And you see that Joe Biden doesn’t want to except that it’s very hard to be told as you get older enough is enough that you need to leave room for the next generation.

Geoffrey Stern  19:05

Absolutely. Another interesting thing is I don’t think it’s happened lately. In Israel, it happens more often, where you can be a prime minister, and then in the next government, you can just be a minister, you can go down. I think it’s maybe in the early days of our Confederacy, our country. You had someone like Thomas Jefferson, who would be a president, and then he might become a senator. But the other thing that the Sifrei brings is that Moses says, Look, I’ll even go into the Promised Land, and I’ll work for Joshua. I’ll work for Joshua. So the Lord says, Rav Lecha, the station of Rav is yours. It does not befit a Rav to become the disciple of his disciple.  הרב נעשה תלמיד לתלמידו? So this is kind of interesting because here you are Rabbi, You are a Rav And the rabbi’s of the Talmud saw in the word Rav truly a Rav, a master, and the master can’t serve the disciple. But that is also kind of interesting. It reminds me of another expression. In the Talmud, מעלין בקודש ואין מורידין, you can take something up in holiness, but you can’t bring it down. What’s your read on this?

Adam Mintz  20:29

I mean, I love that Sifrei because it’s kind of a joke, because in the Torah, the word Rav doesn’t mean rabbi. That’s a rabbinic word. We all know that rabbis were invented by the rabbis, rabbis were invented by the Talmud, Moses is never called a rabbi until the rabbi’s later refer to him by Moshe Rabbeinu. So when the Medrish, when the Sifra plays on the word, and says it means, Rabbi says that I would even work for Joshua. So it’s actually just a kind of a funny play. It’s not what the Torah actually means. But it’s kind of the rabbinic interpretation. And you know, the rabbi’s love to play with the words of the Torah, they know that it’s not what the Torah means, but they still like to play with the words.

Geoffrey Stern  21:21

And I’m sure that it would be easy enough to make a case for the clergy grab, here. On of the things I think that distinguishes Judaism from so many other religions, is that as much as we admire our rabbis, they can’t be counted for more than one person of a minyan (quorum). They can’t do anything more than any simple Jew, they are admired for their leadership skills. They’re admired for their knowledge. But it’s not as though they can do communion and no one else can do communion. And that is Rav Lachem. The rabbi, cannot take any more power that’s kind of unique. I don’t think that’s embedded in this comment. But it’s certainly an interesting insight.

Adam Mintz  22:21

That is definitely an interesting insight. That’s great. So the Sifra has gone in a whole different direction, which is really what the Midrash does so often is it allows you to kind of develop a completely different idea.

Geoffrey Stern  22:32

So I think after we go through all of the Midrashic interpretations, we still come back to the fact that we are all allotted a certain amount of time on this blessed Earth. And beyond that expiration date is Rav Lachem. Enough, you’re  only given so much whether it’s you know, you should take a rest now, or you can cash your chips now. But this concept that I don’t think anyone has really said any better in modern times than Martin Luther King, Jr. It’s I’ve been to the mountaintop, the metaphor of this is as far as you get, and I know, you just want to cross the Jordan and get into the promised land, but that might not be allotted to you. And that certainly is not a ruler of your success in life. I think that ultimately, has to be the most basic message here. I think of it in Perkei Avot 2: 16  Rabbi Tarfon used to say, it is not your duty to finish the work, but neither are you at liberty to neglect it. לֹא עָלֶיךָ הַמְּלָאכָה לִגְמֹר, וְלֹא אַתָּה בֶן חוֹרִין לִבָּטֵל מִמֶּנָּה. Would you say that the basic message here?

Adam Mintz  23:57

That is the basic message and the rabbis in that line? And obviously, that’s the most famous line of all, you know, I think they really summarized all of the things we’re talking about here. And that’s what God is saying to Moshe, I mean, it happens to be that the book of Devarim, all took place in the last 30 days of Moses his life, so he doesn’t have much to do. So the וְלֹא אַתָּה בֶן חוֹרִין לִבָּטֵל מִמֶּנָּה, there isn’t much left for Moshe to do, other than to make sure that the transition of leadership is gonna go smoothly. And as we move on and Devarim, we’re going to see that that actually is an issue that they’re worried about that how are the people going to accept Joshua? What’s that going to look like? What’s that transition going to look like? You know, it’s interesting, we always say when we have presidents, so the transition is planned, because, you know, one president wins and one president loses and you move on, but when you have leaders like kings and queens, that you know, they win the leadership, it’s moves on When somebody dies, it’s very difficult because it’s hard to prepare for it. And I’m sure we all know that, you know, they’ve literally have spent 30 years preparing for the Queen’s death means they know exactly what’s going to happen when Queen Elizabeth dies, even if it’s 20 years from now they know exactly, because it’s very hard to have transition of leadership, when you can’t prepare for that transition, when you don’t know when it’s gonna happen.

Geoffrey Stern  25:24

Absolutely. You know, we’re almost coming to the end given you’ve got to go to the wedding. And I promised that we’d spend some time talking about Beer Sheba. And the segue that I want to give is actually another word that is related to Ma’avar, to cross over. And that is Ma’abarot, מַעְבָּרוֹת transit camps. And when the Jews especially from the countries in the Arab world, in the Middle East, and for those of you who are listening, there’s so much that said about Israel being “colonized” by people coming out of Eastern Europe. We forget until we go to a place like Beer Sheva, how many Jews have from Iraq, Iran, Syria, Lebanon and Morocco, settled in the land of Israel, returned to Israel because they were being persecuted. But it was started by the elite Ashkenazi Eastern European Jews. And what happened typically, and this is a story you can either confirm or deny rabbi, but this is what I heard when I visited Beer Sheva. And that is when the Jews from Morocco got to Israel, and they got to the buses, taking them to the different locations. They all want it to go to Jerusalem. And so there were buses marked Jerusalem they got on, they woke up in the morning. And guess what? They weren’t in their Promised Land. They were in Beer Sheva. And they also went into transit camps מַעְבָּרוֹת. And from that, we know that you don’t pass over the Jordan immediately that it’s a process. And sometimes it takes one generation and sometimes it takes multi generations. And what I was thinking, and we’d love to hear from you about this is how Beer Sheva, which was started by immigrants, who many cases were not that sophisticated. And were put in the back lands of Israel, so to speak, have through multi generations, not that first one, created something beautiful down there. So let us give us an update.

Adam Mintz  27:44

That’s a great segue. So I’ll just say quickly, that we all know that Jews lived in Middle Eastern countries, Morocco is just one of them. But Libya and Iraq and Iran. And what happened was that starting after 1948, with the creation in the State of Israel, the Jews didn’t feel comfortable in these Arab countries, and therefore many of them came, they came to Beer Sheva. They were not sophisticated. You know, we look at everything through our eyes. They weren’t sophisticated in the kind of the intellectual Western sense of being, you know, I’ve gone to college and being professionals. They were traders, they opened shops, and that’s what Beer Sheva looked like. For a long time. There were people who lived in bear Sheva. Actually, when Sadat came to Israel in 1979, he came to visit Beer Sheva means there was a significant city even then, what turned Beer Sheva around was in 1969, they opened the university in Beer Sheva, and all of a sudden, the intellectuals started coming to Beer Sheva. It’s interesting that were many American professors who came who made Aliya and started teaching in Ben Gurion University. You know, it was hard for an American professor to get a job in Israel in the 1970s because the university jobs were taken by Israelis. These were foreigners. They couldn’t compete with the Israelis. But Ben Gurion University was a new university, they were looking for impressive professors. So, you had all these fancy professors from the United States who moved to Beer Sheva, and you actually have and this is what you have. Now, you have this amazing melding together of a of a university community, and it’s now one of the top universities one of the top medical schools, they have a great hospital here. And there are, you know, there, there’s high tech here and there’s development and there, there are buildings and I went to, I went to a swimming pool today; it’s hot, you have to go swimming during the day. And it was fantastic to see the people there. And everybody was together. You had the Ashkenazi and Eastern Europeans with the, you know, with the Middle Eastern people, and they’ve really developed an amazing community here and you eat and what you see is you see The way people live when they came in the 50s and 60s, you see small little houses. And then you see the big the big tall apartment buildings you were talking about. It kind of looks like some of the buildings in Geoffrey look like suburban Tel Aviv don’t they?. It’s just great down here. And it also interesting …. we kind of forget this, but the way people are sensitized here because it’s so hot. There still is that tradition in bear Sheva that if you walk in the shop, and every city has a wonderful shock, if you walk in the shock in Beer Sheva in between like one and four in the afternoon. Many of the stores are still closed, meaning it’s hot during the day. They go home, they eat lunch and they take a nap. They take a siesta and they come back at four o’clock when it’s a little cooler. So they really developed an amazing culture here. And it’s really this is now the gateway to the south in Israel. What’s happened in Israel and I know Geoffrey, that your work. Takes you even further South and then Beer Sheva. What’s happened is that there are there are cities and towns that have developed beyond the Beer Sheva. So now you say it’s really a gateway to the south. And they actually call Ben Gurion The University of the Negev. It’s not just them Beer Sheva University is University of the Negev. So it’s a very exciting city. I kind of would tell people when they come to Israel, and I fault myself too I haven’t been in Beer Sheva for a long, long time. That is a mistake. Sharon and I are going to come to Beer Sheva to visit this is a really it’s really important to understand Israel to see Beer Sheva, like you said there are different types of places you know you go to old kibbutzim, you go to small new development towns. And I’ll just end by saying that the Torah of course, introduces Beer Sheva, Beer Sheva was a place where Avraham; Abraham and Avimelech who was the king of Groh, who was the king, one of the neighboring countries, they made a pact here to get along, and probably the word Beer Sheva. It’s a trick Sheva means seven, but probably the word Beer Sheva means that they made a Shavuah, they took an oath around the well. And it’s amazing that this is the city, so many 1,000s of years later, that actually is a city where different kinds of people can come together and can live together. So we maintain that tradition of of Avraham and Avimelech. And it’s, you know, there’s a religious community here, and there’s a secular community here, and it seems like I don’t know why, but it seemed like all the Moroccan restaurants in the shuk today, we’re all kosher, you know, in Jerusalem in Tel Aviv, you have to ask whether they’re kosher in their chef, every single thing seems to be kosher, which I thought was kind of fun. So that’s nice. I want to wish everybody a Shabbat Shalom, Geoffrey, this was great today. I’m happy that I was able to make time because this was a really really good one today. This shabbat is called Shabbat Nachamu, it’s a Shabbat of consolation, after Tisha B’Ab. The last weekend was a weekend where there actually were rockets, rockets and sirens here in Beer Sheva, and please God it should be a time of Nachamu, of consolation and comfort and good things. And everybody should enjoy the summer Geoffrey and I look forward to being back on a New York Time eight o’clock Thursday night looking forward to seeing everybody Shabbat Shalom,

Geoffrey Stern  33:28 Shabbat Shalom Rabbi Adam, we feel like we’re part of your simcha and I just want to say that this episode is dedicated to the beautiful town of Beer Sheva, and I wish you all a Shabbat shalom

Sefaria Source Sheet: www.sefaria.org/sheets/424108

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Filed under Bible, haggadah, Hebrew, Israel, Judaism, Religion

God – What’s in a name

parshat balak – numbers 22-23

Join Geoffrey Stern and Rabbi Adam Mintz recorded on clubhouse on Thursday July 14th 2022. We read the story of Balaam and note the selective use of the generic “God-Elohim” and the particular name of the God of Israel – “YHVH”. We wonder if it is simply stylic variation or does it have significance. In the process we compare traditional Rabbinic solutions to the so-called Documentary Hypothesis and consider whether the Torah is comprised of different literary voices edited together.

Sefaria Source Sheet: www.sefaria.org/sheets/418965

Transcript:

Welcome to Madlik.  My name is Geoffrey Stern and at Madlik we light a spark or shed some light on a Jewish Text or Tradition.  Along with Rabbi Adam Mintz, we host Madlik Disruptive Torah on clubhouse every Thursday and share it as the Madlik podcast on your favorite platform.  Today we discuss parshat Balak which has a great story about a talking donkey and contains a curse turned into an iconic blessing of the People of Israel.  But our focus will be on how God is referred to, both here and elsewhere in the Torah and what that teaches us about who wrote and how the Bible was written.  So Baruch Hashem you are here and let’s begin God – What’s in a Name

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Adam Mintz  00:58

Bararuch Hashem Nice to see you, nice to be part of this with you and we’re ready to roll. Let’s hear about God.

Geoffrey Stern  01:04

So as I said in the intro, the parsha is called Balak, who was a motorbike king who sees the people of Israel starting to make their way into the promised land. And guess what he’s in the way. So he hires a prophet for hire, named Bilaam. And the idea is that Bilaam will curse the Jewish people, the people of Israel. And during that, we’ll see there’s a there’s a story about a donkey. So we have a Disney moment, if you will, a talking donkey. But I want to focus on the words that are used specifically how God is referred to in the text itself, and see if there are any lessons to be learned. So we’re in Numbers 28. And I’m starting because I gave you the context, right from verse 8, which is after the messengers from King Balak come to higher Bilaam and ask him to Chris, the Jewish people. In verse 8, he said to them, spend the night here, and I shall reply to you, as Hashem may instruct me. So whenever God is referred to by Yud Hey Vav Hey which the witnesses referred to as Jehovah, and we are Jews referred to as simply the name I will say Hashem. So, he says, Stay the night, and I will reply to you, as Hashem may instruct me. So the Moabite dignitaries stayed with Balaam. God, the Lord, now it does not use the word Hashem. It uses Elohim, which is a generic name for the Godhead, God came to Balaam and said, what do these men want of you? Balaam said to God, Balak son of Tzipur king of Moab sent me this message. Here is a people that came out from Egypt and hides the Earth from view, come now and curse them for me. Perhaps I can engage them in battle and drive them off. But God said to Balaam do not go with them. You must not curse that people for they are blessed. Balaam arose in the morning and said to Balak’s dignitaries, go back to your country for Hashem will not let me go with you. The Moabite dignitaries left and they came back to Balak and said Balaam refused to come with us. Then the king sent more dignitaries to convince him to come. And again, Balaam replies in verse 18. Though Balak were to give me his house full of silver and gold, I could not do anything big or little contrary to the command of Hashem. So stay here overnight, and let me find out what else Hashem may say to me. That night, God came to Barlaam and said to him, if these agents have come with you, you may go with them. And then we segue into the whole story of Balaam being on the donkey, on the ass going to see the King, and this donkey appears in front of him. But let us stop right here. Rabbi, do you think it’s strange that whenever Bilaam is talking to the people, he wants to influence, the people he wants to impress, That he refers to God as Hashem, the Jewish God. And when he talks to God, the text and you assume him refers to God by the generic name. Is there a lesson there?

Adam Mintz  05:05

Well, you know, let’s take a step back and let’s try to evaluate what it means to be a prophet in the Torah, who’s not part of the Jewish people. It’s a unique situation. The prophets we know were all Jews, the prophets we know in the Torah, the prophets, we know in the later books of the Bible, they’re all Jews. What build on doing being a prophet? How can he be a prophet? Why does God choose to speak to Bilaam? And it seems to be and it’s hard to know, but it seems to be that the point of the tow HR is that God chooses people from the many nations of the world to spread God’s message to different people. And if that’s true, it’s not surprising that when Bilaam, speaks about God, he refers to God as the Jewish God, because his role is to spread the Jewish God’s word to other people. That’s a very, very interesting idea, just kind of theologically, that there is such a person to spread God’s message to the world.

Geoffrey Stern  06:22

In my mind, you give you give Balaam too much credit. In other words, he might have ended up as a prophet, and I refer to the beautiful blessing, the curse that became a blessing that he preached the famous מַה־טֹּ֥בוּ אֹהָלֶ֖יךָ יַעֲקֹ֑ב, how goodly are the tents of Jacob, that you find in pretty much every sanctuary. So he ended up being a Jewish prophet, or a prophet that spoke well of the Jews and delivered. And I guess if that’s the point, if he’s a prophet, he delivered God’s message. But I don’t think he did that intentionally. And so I think I take your question to be really, whether he was a prophet of the non-Jews. And of course, I think sometimes we confuse prophecy with someone who predicts the future, from the true prophet, which is the Jeremiah, that we’ll be hearing in a few weeks, in Lamentations, the conscience of God, the nagging guilt deliverer who puts you on the straight path, and can bless you. But I think that the first question you asked, and I took it to be, can a non-Jew be a prophet for his own people? For others, I do think that we do have examples of, for instance, a Job. We have an instance of a Jethro, where, in Jefro’s case, he’s presented as a very good guy who gives good advice to Moses. So my answer to the first part of your question is, yes, clearly there are non-Jews who are given accelerated access to the Divine and can provide insight. I mean, would you agree to me on at that level?

Adam Mintz  08:24

Absolutely. would agree with you about that. Yes.

Geoffrey Stern  08:27

So then I think the next question is: was he a prophet of God? Or another way of saying that is, how does the Bible use these non-Jewish prophets? And I think, if we exclude Job for a second, I think if you look at Jethro and you look at Bilaam, it’s kind of like we Jews today, when a Jew does well wins a Nobel Prize, or when there’s a character in a book, a tale, who’s Jewish, because we’re a minority, somehow it validates us. And I think a large function of the non-Jews, certainly in the typos of Jethro and Bilaam is ultimately to validate the Jewish people. There’s a there’s a commentator, actually a translator of the Bible called Everett Fox. And he says that one of the functions of this story of a curse turning into a blessing right here is because in Numbers in the in the stories that we’ve been reading of Korach, and of the water, the Jews have just been punished; of the spies. They’ve just been one punishment after another, one curse after another. If you take: you will not go into the Promised Land as a curse. And this is to give us a little respite. This is according to Fox to show that curses can change into blessings. But whether that’s the case or not, I think certainly that the non-Jewish figurehead or prophet who does good things for the Jewish people, validates us. And that’s why it’s worthwhile putting them into a sacred text.

Adam Mintz  10:19

I would agree that 100% Actually, I want to talk about both those things, you know, the idea that that those who you bless will be blessed, and those who you curse will be cursed, is actually a phrase that used twice in the Torah. It’s used concerning Bilaam. In this week, parish shot, and it’s used continuing Abraham at the beginning of the Torah, right, God says to Abraham, those who you bless will be blessed, and those who you curse will be cursed. That’s so interesting that the Jewish puppet and the non-Jewish prophet have the same power, that is that those who you bless will be blessed, and those who curse will be cursed. That’s a unique thing to this prophet. We don’t find that anyplace else. You talk about Job. You talk about Jethro, but we don’t have that idea, the idea that it flips, what they say, flips is an amazing idea, isn’t it?

Geoffrey Stern  11:19

Yeah, absolutely. And the idea of it flipping giving it power, giving it more power than had it not flipped. Because it was supposed to be a curse, and it became a blessing that makes it that much more effective. No question, no question about it. And it’s like, when you preach to the choir, that’s not necessarily such a great sermon. But when you preach to people who aren’t in the choir, and they listen, that’s a little bit, I think of what we have here. So, I want to get back a little bit to the choice of names of God. And when I first read it, my first impulse was, you know, it’s like, if you want to get access to the president, let’s use our present president as an example. And you say, Do you know the President, you go, Joe, Joe, and I go way back. When you go into the room, it’s Mr. President. And so I think there’s a little bit of that, it’s clear to me that Elokim is and we can, we’re going to talk a little bit about what we Jews do to these words, we say Elokim, we don’t say Elohim. But Elohim is God. It’s a generic word. We can refer to other gods as Elohim Aherim, other gods and it ultimately comes from the word power, El and some people make a case that the word Allah in Arabic, is similar. It comes from the same shoresh, if you will, and it means the Godhead, but Yud Hey vav Hey, those four letters put together that our tradition says no one, but the Cohen Gadol pronounces on the highest holy day of the year in the Holy of Holies. That’s clearly a reference to the particular god of the Jewish people. And I think at the most basic level, that’s what’s happening here. And it’s kind of fun from a literary perspective, because it’s giving you insight through the word choice of what Bilaam is trying to do. He’s trying to make himself like, yeah, I talked to a Hashem all the time, you know, and let me go in there, and you sleep on it tonight, and I’m going to talk to my buddy, Hashem. Do you think there’s part of that here?

Adam Mintz  13:45

There’s no question. As part of that. Let me just go back to the beginning of what you said. So first of all, the word Elohim, you’re right. It’s not a special word. You know, Elohim Acherim more than that. The Torah in Parshat Misppatim uses the word Elohim to refer to judges. Also people of power, judges are called Elohim. You know, what’s interesting about the yud hay vav hey name is that it’s not pronounced the way it’s spelled. It’s a mysterious name. You know, it’s that you’re not allowed to refer to them by their names. You know, that’s exactly what you said about Mr. President. I always think of that in terms of the queen. The queen doesn’t have a name. If I asked you what’s the family name of the royal family? Nobody knows the family name of the royal family because they don’t have a name. They’re just no known as royalty, Queen and Prince, all those kinds of things. Right. So the idea of having mystery in a name gives the name a certain amazing power to it, doesn’t it?

Geoffrey Stern  14:59

It does So on one level, it’s an amazing power. And on the other hand, it really has a sense of intimate friendship. And you know, I once heard and I didn’t have a chance to, to find this out if anyone in the audience knows for sure. The answer to this, I’d love to hear it. But I once heard that in Islam. The preference is when you speak a language other than Arabic, that you refer to who they refer to as Allah, you refer to as God, because they don’t want you to think that the word Allah is like a name they too believe that God has no name. But what that does in a sense, is it illuminates a strange fact that because we use the word Hashem, which, you know, and I know means the name, and is literally continuing on this tradition of he has no name. When we say Hashem, or when a kitd in cheder says Hashem is going to help me with my homework tonight. It’s our best friend. And in a sense, that is kind of defeated. The, the meaning and the purpose of God not having a name, …. now he has a nickname. Now he’s your closest buddy. But it’s an insight into what bilaam did. Bilaam used the ability to say the Hebrew word for the God as a way of trying to show his intimacy when the curtain closed. We know God knew, Bilaam them knew there was no intimacy there, we went back to God. Elohim

Adam Mintz  16:47

You’re really playing on a very interesting idea. And that is the tension between intimacy with God. And the fact that God is mysterious and scary, and far away. Isn’t that an interesting kind of tension. And maybe that’s the tension that we have with God. You know, when we when we make a bracha (blessing), we say Baruch atah hashem…. We don’t usually think about this, but actually the tense changes, Baruch, bless be Atah is you….  were talking directly to God, we refer to God as you, that’s personal. And then we go back to a HaShem, which is in the third person. So we talk to God both personally. And in the third person, we ourselves every single time we make a Bracha, we have that tension.

Geoffrey Stern  17:49

Absolutely. And I think the word I was looking for is the word you chose personal. It’s a personal name. So let’s move on a little bit. For anyone who has ever studied the Bible at academic levels. They all know that there was this theory called the Documentary Hypothesis, and that was in broad strokes that the Bible was edited at the time of Ezra probably, and combined multiple manuscripts. And the names for those manuscripts. One is E for Elohim, and the other is the P , the priestly code. And the they make a distinction between texts that use the word Elohim. And J is the other another text that is Jehovah is Hashem. And we’re gonna get to them in a second. But for those of you who have listened to the podcast before, you know that I believe heartily, that modern scholarship has never discovered anything that the rabbi’s didn’t already recognize. So if I would normally say to you, Rabbi, when the Torah speaks, in and uses the term Elohim. And when it uses the word Hashem, is it referring to something different? Or are they synonyms? What would your typical response be?

Adam Mintz  19:21

My typical response is that they’re synonyms.

Geoffrey Stern  19:23

(laughs) So you didn’t fall for my trap.

Adam Mintz  19:31

We can discuss it on, you know, on a deeper level. But you asked me what my first instinct is, my first instinct is that God has different names, Shadai is the name of God, HaShem is the name of God. Elohim is the name of God. Sometime it’s Hashem Elohim. There are different ways to refer to God. It’s all the same name. Okay, so I actually I think I ended up in your place, but I want to go through the rabbinic traditions and One of the rabbinic traditions and it’s all over, but I’m going to quote Sifrei Devarim כל מקום שנאמר ה’ זו מדת רחמים, and כל מקום שנא’ אלקים זו מדת הדין whenever the word God is used as Hashem the personal name of the Jewish God, it is the attribute of mercy. And whenever it is used as Elohim, just God, it is the attribute of strict justice. And that segues a little bit into what we were saying before that even Bilaam was aware of when he wanted to show that he had an inside track to the Godhead, He would use Hashem, which is the Midat HaRachamum, because you come from the rechem, because you come from the womb, because you have a relationship. And when he was in the room, and the facade came off, he knew he had to speak with God, and God was going to tell him the straight truth, Din, and you know, if you look at the first chapters of Bereshit and this is why the biblical critics that are documentarists will say that there are different accounts of creation, that were coming from different texts from different collections, the beginning of creation is Elohim. Midat HaDin or the E document, and then it moves into Yud Hey Vav Hey. And so in Bereshit Rabbah, it says as follows. So to the Holy One of blessing said, If I create the world with the attribute of compassion alone, no one be concerned with the consequences with the attribute of justice alone, how would the world stand rather Behold, I created with both the attribute of judgment and compassion. So if you remember in our segment on Challah, first Gods creates it with the Midat ha’din, strict justice, and then Man is created, and we mix the two together. So it seems to me that the rabbi’s 100% was sensitive to ways in which the representation of God and I’ll agree to you, Rabbi that they might be synonyms. But I think you’ll agree with me that Say what you will, the Yud Hey Vav hey is personal to the Jews, it would never be used to describe other gods, it would never be used to describe gods of other nations. So that you’ll give me. Yes, I’ll give you that.

Geoffrey Stern  22:30

And so there we do have contiguity here, and to answer the biblical critics will say, yes, it’s conscious. You can learn lessons from it, you don’t have to ignore it. Whether that means that there are different documents or the texts are written in slightly different voices, from a different perspective, which the same author could obviously do, that you can discuss amongst yourselves.

Adam Mintz  23:23

I will accept that. I think that that is probably right. You know, it’s interesting that we’re having this conversation regarding Bilaam. You know, you talk about how he refers to God, it’s Bilaam. You know, how does Moshe refer to God, when he talks to God? You know, the Torah tells us that Moshe had a unique relationship with God, Pe el Pe b’mareh v’lo bechidot says that Moshe talked to God. Like we talk to one another. We look at each other in the eye, we look at each other, mouth to mouth Moshe spoke to God. Now Bilaam didn’t have that relationship with God, I don’t think and therefore, it was a whole different kind of experience, wasn’t it?

Geoffrey Stern  24:16

Oh, absolutely. Absolutely. And again, I think that that comes through when he has to change the way he talks when he’s in the inner sanctum so to speak. He might make it sound like he can speak to God like a Moses or an Aaron. But when we get privy to the private conversation, it’s a one way conversation. And when he addresses it’s Elokim. It’s God. So I think it’s there and I think it helps us understand the text. I looked up some of the great scholars who addressed things like the documentary theory, and they say, there are those who then come to a portion like ours, and they Try to figure it out, they actually try to make the case that all verses that I talked about the inside and the outside ones are different texts combined. And I think if anything, our story here shows the fallacy of that, it does confirm that you can make a distinction based on how God is referred to about the situation. I mean, I must say in the source sheet, you will find Shadal, Shmuel David lezzato and he takes this historically to Rome. And he says many nations when they conquer another nation, they not only take their God, but they bring it back to Rome, and they set up a temple for that god. So he puts it into the context of, of a Bilaam, trying to colonize to hijack to, engage in cultural imperialism….  without permission, the Hashem, the Jehovah so to speak, and I think that’s a fascinating insight as well, but at least Shadal was focused on the question that I had. Not a lot of other traditional commentaries comment on this back and forth ping pong between the use of the two names of God, which I, I must say surprised me.  I think, you know, in terms of what you said that your sense is that they were used interchangeably. If you look at Psalms 47, 6 it says, עָלָ֣ה אֱ֭לֹקִים בִּתְרוּעָ֑ה ה’ בְּק֣וֹל שׁוֹפָֽר God ascends amidst acclamation the Lord to the blasts of the Horn. That is your position. They are you they are synonymous, they are used interchangeably. And even in our own portion, when Bilaam, finally gets around to a blessing the Jewish people he, he does the following. He says in 23, No harm is in sight for Jacob, No woe in view for Israel. Their God ה’ is with them,. So he interchanges Yaakov with Yisrael, we would totally get that. And then he says Hashem Elokav, he puts them together. So I think you’re absolutely right. That’s why I say at the end of the day, I agree with you that ultimately they are synonyms. But there are nuances involved with being synonymous one with the other. And I think that is kind of fascinating. The really fascinating thing that I’d like to discuss is that the Talmud believes that all Parsha, especially the part that deals with a Bilaam is a book in of itself. In the Talmud in Baba Batra, it says The baraita now considers the authors of the biblical books: And who wrote the books of the Bible? Moses wrote his own book, i.e., the Torah, and the portion of Balaam in the Torah, and the book of Job.  It says מֹשֶׁה כָּתַב סִפְרוֹ וּפָרָשַׁת בִּלְעָם And the book of Job. So we’ve discussed this before, we always think of a parsha, as what you read in the Torah that week. But the Parsha here is not parshat Balak  It’s parshat Bilaam. It’s a literary segment. And the rabbi’s for whatever reason, and that’s one of the reasons I chose this story, to talk about documentary theory and the belief that the Torah is a combination of different documents, is for whatever reason, maybe because, as you started by saying, What’s a non-Jewish prophet doing in a book like this, they made this into a separate book. What do you make of that? What did they accomplish? What did they achieve? And does it relate at all to our wider discussion?

Adam Mintz  24:16

It might, because I think that the rabbi’s who said that the book of Bilaam is a separate book are bothered by how you can have a non-Jewish prophet. You see, you talked about Job, and you talked about Jethro, Job and Jethro, are not portrayed as prophets. They may have spoken to God. Here Bilaam is a prophet. He is called on by the king to curse the Jewish people. He is plugged into God, we would say the following we would say that he somehow has God’s cell phone number, right? That he knows how to access God and Balaam knew that and because Balak knew that he wanted to take advantage of Bilaam. Isn’t that right? Yeah. Isn’t that what it’s all about? It’s about having someone’s cell phone number. If you have God’s cell phone number, then you’re really in good shape.

Geoffrey Stern  30:03

I think so. And the manifestation that we see it in the text is this use of God. And I want to get back as we finish up to to that kind of concept when we Jews use the word Hashem, which really just means we don’t know his name, he’s not my best friend, I don’t have his cell phone number, I call him the name. But what it means in reality is he is my best friend, he’s my, I call HaShem. And we do G-D, as something that is specifically what Jews do. Again, the G-D should be removing us from saying that this word means more than it is. And in a sense, we make it into something that is very personal. And I think that is a kind of a fascinating takeaway into the use of God’s name in real life. And in reality, where do you stand with the G-D?

Adam Mintz  31:06

I don’t think that’s necessary. I mean, plenty of people do it. But you know, the idea is that it’s only Yud Hey Vav Hey  that’s not allowed to be written. That’s the special name of God, the translation of God’s name doesn’t really have sanctity in the same way. Yeah, means I got it. I understand why they do it. But I think that that’s an unnecessary stringency.

Geoffrey Stern  31:27

And I think possibly to a degree when the other monotheistic religions were born, and they were basically talking about the same God, we had to find out or make a way of keeping that distinctiveness nonetheless, and maybe that had something to do with it. I couldn’t find it. But I’ve got to believe in the last year, I actually saw an article written by evangelical Christian and it used G-D. I don’t know whether that’s a thing or not. But it is kind of fascinating how we try to parlay the way we use God’s name to translate into a representation of our relationship to God. And I think that’s kind of a fascinating takeaway of our story. I think the other fascinating takeaway from the story is all their different voices in the Torah, I think the answer is yes. You can say whatever you want about why the rabbi said that, our Pasha, or parts of our Pasha, were a book by themselves. It’s fascinating that Moses wrote them anyway. Moses, it says, wrote his book, Moses wrote, The Balaam and he wrote the book of Job, and then Joshua wrote his book. But I do think that we can all agree there are different voices. And it doesn’t matter if it’s from the same author or multiple authors, whether it was written at one time or over time, whether part of that is reflection on our voice and our hearing. But as I always say, the most academic reading of the of the Bible and the rabbinic reading of the Bible in traditional reading the Bible don’t need to be at odds.

Adam Mintz  33:26

I think that’s right. This is a great topic. And I think it really you know, adds a lot of different levels to our understanding of the parsha. So enjoy the parish everybody we look forward to next week, joining you again as we start the three weeks and we start with Parshat Pinchas be well everybody Shabbat Shalom, enjoy

Geoffrey Stern  33:45

Shabbat shalom. B’ezrat Hashem, we’ll see you all next week. Looking forward

Sefaria Source Sheet: www.sefaria.org/sheets/418965

Listen to last week’s episode: Murder in the Desert

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Filed under Bible, Hebrew, Judaism, Religion, Torah

Nachshon

parshat bamidbar, numbers 1

Join Geoffrey Stern and Rabbi Adam Mintz on Clubhouse recorded June 2nd 2022 as we meet a man named Nachshon ben Aminadav. A man with only an insignificant walk-on role in the text of the Torah but an iconic presence in Jewish religious and secular thought, culture and mythology.

Sefaria Source Sheet: www.sefaria.org/sheets/410450

Transcript:

Welcome to Madlik.  My name is Geoffrey Stern and at Madlik we light a spark or shed some light on a Jewish Text or Tradition.  Along with Rabbi Adam Mintz, we host Madlik Disruptive Torah on clubhouse every Thursday and share it as the Madlik podcast on your favorite platform.  Join us today as we meet a man who is hardly mentioned in the text of the Torah but whose singular action, on one day in history has kindled the imagination of scholars, rebels, social activists and leaders alike.  So take of your shoes and prepare to dip you toe into a stream called Nachshon.

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So welcome to Madlik. And you might all be wondering; we are starting a new book. It’s called Bamidbar, and it’s called Numbers. And we are going to be talking about the Exodus from Egypt and the splitting of the Red Sea. And you might be saying to yourself, why are we going to do that? And it’s because one of the most famous stories of the Exodus doesn’t actually appear in the text, as I said in the introduction, and we learn about it only by things that happen in the book of a Bamidbar. So without further ado, let’s discover the source of this amazing story. So in Numbers 1, it talks about very specifically on the first day of the second month in the second year following the exodus from the land of Egypt. God spoke to Moses in the wilderness of Sinai in the tent of meeting saying, take a census of the whole Israelite company of fighters by the clans of its ancestral  homes, listing the names every male head to head, you and Aaron shall record them by their groups from the age of 20 on up, so basically what we’re doing is we’re working on the draft, and they go through this and in verse 5, it says, These are the names of the participants who shall assist you: These are the names of the participants of each tribe that will assist you.The head of each tribe was going to assist in taking this census. From Reuben, Elizur son of Shedeur. (6) From Simeon, Shelumiel son of Zurishaddai. From Judah, Nahshon son of Amminadab., Our boy, this is the first actual mention of him in the Torah. And then it continues and he’s not at the top of the list. Then on in numbers 2, it says they camped in the front or east side of the standard division of Judah to by troop chieftain of the tribe of Nahshon son of Amminadab., , his troop was 74,600. So again, it mentions with no great gravity no great sense of literary or legendary merit. He’s mentioned as the head of the tribe. And then in number 7, which will read in a few weeks is the fourth mention and there it says, And for His sacrifice of well being two oxen, five rams, five he goats and five yearling lambs. This was the offering of Nahshon son of Amminadab. In Numbers 7: 12, we get the only point where he is singled out. And it says in 7: 12, the one who presented his offering on the first day was Nahshon son of Amminadab, of the tribe of Judah. So clearly, Rabbi, there are two things that we already have to take note of. One is the tribe of Judah is a pretty important tribe, you’re going to be talking about the story of Ruth, and what conversion is all about on Shavuos night. That’s the tribe of Judah. That’s the tribe of King David, it starts with Judah, and it ends for those who believe in the Messiah with the Messiah. The other thing that we notice is that while in a few places he’s not mentioned at the top of the list, in 7: 12, of numbers, it says on the first day, Nahshon son of Amminadab gave the sacrifice, and this I believe, is one of the main triggers to explain how did this guy get to the front of the list? Am I right in saying we don’t know a lot about Nahshon?

Adam Mintz  04:44

You are 100% Right? The Rabbi’s really like Nahshon. Maybe that’s something we’re gonna talk about. Why do the rabbi’s like Nahshon so much? But he made them into a hero. There’s nothing in the text that makes him into a hero but They make him into a hero.

Geoffrey Stern  05:02

So for those of you who don’t know why he became a hero, this story about Nahshon, I think is right up there with the story of Abraham smashing the idols, where so many people have heard this story, they probably believe it is part of the text of the Torah, but it’s not. And in short, the story is, and we’re gonna read the text of it in a little bit, but I want to give it away so we can understand the importance here is that Moses and the children of Israel are at the Sea of Reeds, the Egyptian army is to their rear, and there is a sea in front of them. And the Egyptian army is coming fast. And Moses is praying, and nothing is happening. And all of a sudden, this guy Nahshon, so the story goes, puts his toe into the water, and it splits. And he’s responsible for getting us across. And that’s, I think, the common sense, the common way that we probably know this pretty Pinnacle story. And you’ve got to ask you’re question, unlike Abraham, that the story of the idols is one of many stories and we know him intimately. This guy, Nahshon we know nothing about, except that he was the head of this pack. And that’s a little bit of one side of the question we’re going to delve with tonight. And the other is so what did they make of this Tabula rasa? What did they make of this ink blot? What did we project onto this guy Nachshon that made him so important? Do you think, Rabbi that Nachshon, if you if you had to get the five great stories of Judaism? Is it right there?

Adam Mintz  06:59

No question become the most famous story that I’m sure you’re going to talk about? How in Israel, you know, they play on the story, right? I mean, it’s just such a well-known story.

Geoffrey Stern  07:13

So unlike the story about Abraham, where there’s no one who says no, that didn’t happen. If you go to Sota 36b, which is where this whole story comes from. Actually, no one even agrees about this story. It says what was the incident with Judah sanctified God’s name in public. Rabbi Mayer would say when the Jewish people stood at the Red Sea, the tribes were arguing with one another, this one saying, I’m going into the sea first, this one saying I’m going into the sea first, then in jumped the tribe of Benjamin, and descended into the sea first. And the princes of the tribe of Judah was stoning them for plunging in first and not in the proper order. Therefore, Benjamin, the righteous was privileged to serve as the host of the Divine Presence. It seems the temple is on the land of shevet Benjamin. And then Rabbi Yehuda said to Rabbi Meir, that’s not what happened. Rather, this tribe said, I’m going to go into the sea first and that one said, I’m gonna go into the sea first. Then in jumped, the prince of Judah, Tabula rasa. Notice with Benjamin it didn’t have a person’s name. They just the whole tribe jumped in. Well here with Judah, we got a guy Nahshon son of Amminadab, and he descended into the sea first accompanied by his entire tribe. And it says that Nachshon prayer at that moment was: Save me, God; for the waters are come in even unto the soul. I am sunk in deep mire, where there is no standing…let not the water flood overwhelm me, neither let the deep swallow me up” (Psalms 69:2–3, 16) And that’s a quote from Psalms. And then I think we get to one of the biggest punch lines. At that time, Moses was prolonging his prayer, he was מַאֲרִיךְ בִּתְפִלָּה and the Holy One, blessed be He said to him, My beloved ones are drowning in the sea, and you prolong your prayer to me, the conversation goes on. But from even the source text, we learn two things. One is that there’s no consensus that this is actually what happened. And 2 this Nachshon is someone who clearly has a presence and has been picked out as a personality as opposed to the other story, which is just about a tribe. And he is counter distinct from Moses. What he did was the opposite of what Moses did. Moses was מַאֲרִיךְ בִּתְפִלָּה. He was praying long and hard, and Naloxone made a short prayer And did the deed, do you think and I read this story afresh this week? And I was struck by those kinds of facts. When you look at the text,

Adam Mintz  10:09

The first interesting thing, is that Nachshon is the individual, while the tribe of Binyomin is the tribe, why did they move from tribe back to individual?

Geoffrey Stern  10:23

I think it’s part of the story became one of leadership for sure. And I said that in the intro,

Adam Mintz  10:30

Something like that you can’t have a tribe being a leader, you need to have an individual being a leader, that, to me is super interesting, that tribe wasn’t, wasn’t courageous enough to do it on its own. But you came to the individual and Nachshon shown as the first one.

Geoffrey Stern  10:48

So that’s one thing. And but of course, by having an individual, it focuses on both as an individual, but it permits this kind of ….

Adam Mintz  10:58

Of course, what you said was right, and that is that it’s his tribe, and his tribe is Yehudah. And Yehudah, is the famous tribe. And that’s what King David comes from. And that’s where the story of Ruth comes from. And that’s the important tribe. So that’s not by accident, that the hero is probably the most important tribe.

Geoffrey Stern  11:15

But you also get this dialectic now this conflict between individuals, because Moses is Moses and Moses is מַאֲרִיךְ בִּתְפִלָּה. I mean, typically מַאֲרִיךְ בִּתְפִלָּה,, someone who spends his time carefully at prayer. That would be something that would be to their credit, would it not, but here it is clearly, in a sense, derogatory, it’s not the right time.

Adam Mintz  11:40

Why is that? Why does it say that Moshe is מַאֲרִיךְ בִּתְפִלָּה? And why is it no good?  I have a different question, why is that an important part of the story? It’s that Moshe doesn’t take the leadership, Moshe thinks, just pray and everything will be okay. And Nachshon is the counter to that, that you need to actually take leadership and jump in. Right? Isn’t that the point of the story?

Geoffrey Stern  12:09

I think that’s why this story has kind of touched so many people, we’re gonna see how it touched secular Jews, and Zionists and historians. But the fact that here, unlike Korach, and unlike other people who have taken a different route than Moses, here, the guy is put at the front of the list. And here, Moses, in a sense, is told either what you are doing now, or the leadership qualities that you have are not the right, leadership qualities for this moment. And there’s a time to act. And there’s a time to pray. And this clearly was a time to act. And I think that’s part of what makes this story. So, so powerful.

Adam Mintz  13:00

I think that’s right. And praying is the opposite of acting. You see, that’s not always true, by the way, you don’t think about when you pray that you’re not acting, you said there’s a time for prayer, there’s a time for action. But in this story, they’re competing with one another. Either you pray or you act, praying is wrong, what you need to do is you need to act. So we That’s great. By the way, that’s great.

Geoffrey Stern  13:28

So we are going to touch upon different aspects of how this hardly mentioned character is so flushed out by the text, but one thing that we can’t disregard is his name. Nachshon itself is very similar to nachash, which is snake and for those of you who remember the story of the Garden of Eden of the so-called Fall, snakes are not typically associated with the good guy, even in the tribe of Judah, who naturally is a direct descendant of, we have the story of Yehuda and Tamar, the harlot at the side of the road that we’ve touched upon. So there’s an aspect of Nachshon, which not only does he disagree with Moses, but his name and his tribal heritage. He is kind of an outlier. He is kind of a contra. And again, he’s only featured in this story. So you have to focus a little bit on well, maybe there’s a time and a place for such a being, but what do you think of his name?

Adam Mintz  14:42

The nachash is kind of cunning and shrewd and dishonest, right? Nachshon actually doesn’t have that. You don’t. Right. He’s not dishonest in any way. He’s not true. He actually has a different kind of personality. He’s kind of courageous. He’s aggressive he does. You know, it’s I wonder about the connection to the name.

Geoffrey Stern  15:10

So you find very few connections to nachash that I’ve seen there is clearly the connection to the storied history. of Yehudah the patriarch, the person, and Tamar and all of that stuff. But what you do get is a lot of question about the name, it seems to strike the biblical commentators as a strange name. So if you look at Bamidbar Raba. And remember, we’re talking about a guy who features in the Exodus, but all of the material on him is in our parshiot here in Barmidbar it says Nachshon the son of Aminadav of the tribe of Judah. Why was he called by the name of Nachshon, because he was the first to plunge into the Nachshal of the sea, the billow of the sea, I guess a billow is what you pump to light a fire or a furnace, Rabbi Shimon Ben Yohai explained the holy one blessing me he said to Moses, he was sanctified My name by the sea shall be the first to present his offering. And that was Nachshon. So there is this play and this explanation that you allow to change one letter for another so Nachshon can become a Nachshal. But again, there’s this effort to link his name back to this story. And to turn it into a good, it’s fascinating. I was looking at a wonderful series of books, Louis Ginsberg, The legends of the Jews and in a footnote, he writes the following. The story of naloxone is derived from the similarity of the named Nachshon to the word Nachshal, billow. Hence, this legend does not reflect the self-sacrificing character of the patriarchal house during the second century, as suggestion by Oppenheim, in HaHoker. Now I’ll admit to you folks, I only have one week to prepare for this. So I didn’t have an opportunity to research Oppenheim and HaOker. But I can assure you that he was one of 1000s of historians and academics who have tried to understand this story, this Midrash from the politics of the day. And what Ginsburg is saying is he’s arguing with that. And he’s saying, actually, the story was derived from the name and not the name from the story. But the point is that we have a little bit of an insight into everywhere, Nachshon Ben Aminadav is mentioned. There is a projection of what we believe was responsible for this story, for his fame, and for his longevity, in our legend, I just find that fascinating.

Adam Mintz  18:24

Well, let’s, first of all, it’s fascinating. And the Ginsburg series is amazing. I, you know, I find that interesting, because it seems to be like there’s a very conscious attempt to say, and his name is not like nachash. He looks for another word that similar but it’s not nachash Because somehow the story from the Garden of Eden doesn’t seem to reconcile well with the story of Nachshon.

Geoffrey Stern  18:53

I think you’re right. When I think of NAC shown, I think of the y son and the evil son of the Haggadah, where, if you look at some hagadot, the, the wise son is dressed in a suit and tie and the evil son is dressed like a bum. And then if you go to the kibbutz, you see that the wise son is dressed like a farmer, and the wicked son is dressed like a capitalist in a suit and tie. There’s a little bit of a switch here as to whether he was good or we was tainted. And here’s something as unbelievably fascinating that I found the Vilna Gaon on Seder Olam Rabba says, Nachshon Ben Aminadav died in the second year, because he was not mentioned except on the first journey. במסע שניה לא הוזכר on the second journey he was not mentioned, but died in the graves of Lust because he was one of the officers in the camp. We all remember the series that we did on the meat of lust. But this is an unbelievable diyuk. I can call it anything else that the Vilna Gon is saying not only is this guy mentioned just very rarely, but even in terms of the procession of the princes, he only appears in the first one, he must have died. And maybe you can help me rabbi. He was one of the officers in the camp. I mean, did every officer in the camp die? And was he held responsible for what happened at the the graves of lust? Or is there an insinuation here that maybe he succumbed to the basar Te’eva,

Adam Mintz  20:48

such as simulate attenuation? I’ll just tell you something for one second, the tau LRA. At the beginning of the of the story of the tribes, tells you who the different heads of the tribes are, who were the who were the spies, and the heads of the of the tribes went L’matehYehudah Caleb Ben Yefuna? Now, that’s just 13 chapters later, all of a sudden there’s a new head of, of Judah. And I think what that tradition is saying is what happened to Nachshon ben Aminadav. He must die because all the heads of the tribes got the guy got the position, but he didn’t get the position. It must be because he died.

Geoffrey Stern  21:39

So our story… This is getting more complicated. But right now there’s one aspect of it that has tickled my imagination, and I sense the imagination of Jews over history. And that was he stood up to Moses, he acted when Moses prayed. But there’s another element here that we can’t disregard, and that is that he’s a one hit player that I said in the intro on a certain day in a certain place, he acted and went down in history. And this Vilna Gaon Diyuk supports that, that not only did the act at the splitting of the sea only occur once, but his part of our story was short lived as well. And maybe he wasn’t capable of more great deeds. But it definitely reminds you of these great pieces of Talmud that says, and I’ll quote, the most famous one in Avbodah Zora that says Rabbi Yehuda HaNasi said There is one who acquires his share in the World-to-Come only after many years of toil, and there is one who acquires his share in the World-to-Come in one moment. , יש קונה עולמו בכמה שנים ויש קונה עולמו בשעה אחת. And I think that also is something that is so fascinating and empowering by the story of Nachshon.

Adam Mintz  23:26

I would agree with you, And you’re right. I mean, if we think about Jewish history, we think about biblical history. The Bible is literally filled with these people who have one moment. And if you think about the story of Ruth, that whole story is one moment. We don’t know about those people in Ruth any other time. They have one story about them. Most people have one story. The number of people who have careers of greatness are very few and far between. Because that’s really what you’re talking about. You’re talking about Moses who has a career of greatness, and Nachshon ben Aminadav who has a moment of greatness.

Geoffrey Stern  24:09

I didn’t realize you were gonna take it that way. But that’s really an interesting way to take it. And that is that Nachshon has a moment. Now, he obviously was an important person, because he was the head of the tribe of Judah. But the Gemora that says that he didn’t make it until the second year suggests that he was the head of the tribe of Judah, he was recognized, but he was recognized for such a brief moment that he didn’t he didn’t have what I’m calling a career of greatness. He just really had a moment of greatness. And you know, there are similar Midrashim that talk about Rob Eliezer Ben Yaakov in Perkei Avot says, He who performs one commandment acquires for himself and advocate and he who commits one transgression acquires for himself when accuser. It says he used to say more precious is one hour of repentance. I mean, you know, some of us who know the gamut of Jewish life, kind of snicker when we see the Chabad mitzvah tank putting Tephilin on people. But the basis of that is it’s one mitzvah, the Rebbe used to say let women light the candles, take that one mitzvah, and I think it comes from this concept as well. As yes, there’s this 613 mitzvot, but that can become overwhelming. And then there are those that can get it in one mitzvah. And I think that’s a beautiful lesson from Nachshon as well, So I want to go into the, into the into the present, I want to move forward in time. And as you know, one of the things I love to do on Madlik is look at Israeli vernacular, look at the language spoken in Hebrew. And the word Nachson means a daring pioneer Nashanut means pioneering Nachshoni means someone who is adventurous, you know, some people become a verb, Nachshon ben Aminadav became a verb. And so there was this adventurous spirit too. This is casting away concerns maybe, maybe living on the wild side, maybe taking a risk. And that too enters into it. And I respect the genius of our language. And you’ve got to respect that as a commentary as well.

Adam Mintz  26:41

That is fantastic. I mean, it would be interesting to trace it, you know, there’s the famous Hebrew dictionary. It’s a Hebrew only dictionary that I bought many, many years ago. It’s the Ben Yehuda dictionary, you know that Eliezer Ben Yehuda was famous we know he’s famous because it’s an important Street in Jerusalem. It’s called Ben Yehuda Street. And there’s an important Street in Tel Aviv that’s called Ben Yehuda Street. Ben Yehuda was the father of modern Hebrew. He was the one who really introduced the idea that Hebrew was not just a biblical language, but it needed to be a spoken language. And it would be interesting to see the history of the word Nachshon, when exactly did it become, as you say, a verb? When did it become part of the language? And I think there are military efforts that are called Nachshon, isn’t that right.

Geoffrey Stern  27:33

Well, that’s a great segue. And before I get into those military actions, I just wanted to say that I decided this week that if I ever went back to academia and got myself a  PhD, It would be the history of Nachshon.

Adam Mintz  27:53

Tat’s the most important part. You have a dissertation topic. Yeah, everything else is easy.

Geoffrey Stern  27:58

There you go. So here’s the military campaigns. The most well known operation Naloxone was a Hagana operation in the 1948 War of Independence, The Arabs had succeeded in blockading the road to Jerusalem, preventing essential humanitarian supplies as well as ammunition from entering the city. At the end of March, convoys were no longer able to get through, and the situation in Jerusalem became critical. On April 3rd David Ben Gurion insisted on the largest possible operation, forcing Haganah commanders to plan and execute the first brigade sized operation they had ever undertaken. The operation involved about 1,500 troops taken from the Givati and Alexandroni brigade and some others, including the Gadna youth cadets. and it was called Operation Nachshon. So I won’t say that Ben Gurion was not a scholar, he was just a prime minister and a general because he was a scholar. But here we have a general who understands the moment and understands that if this is what he’s going to do, if he’s going to risk it all, it needs to be called Nachshon. But there were two other operations. I mean, you know, we know Israelis are pretty creative when they call names of operations. They couldn’t get away from this word in in a six day war commanded by Moshe Dayan and initialized “the conquest of the Sinai front … the opening of the Abu ‘Agheila – Rafiah-al-‘Arish axes, and the destruction of the Egyptian army in this sector., and there was another one to operations in the Six Day War. This tickled, this piked the imagination of the design is soldiers. You know, HaShomer HaTzair” the most secular far left organization, the Socialist Zionist anti-religious youth movement in 1950 founded Kibbutz Nachshon in central Israel. There was also a Moshav started by Yemenite immigrants but now sparklingly beautiful homes called Aminadav overlooking Jerusalem, as well as an area called Nachshonim, and a town called Nachshon. My God, this infatuation with a name.

Adam Mintz  30:21

That is infatuation. That’s I didn’t know all that really there’s a town called Nachshonim.

Geoffrey Stern  30:26

Yes, absolutely. And if you if you Google Nachshon, you get the Nachshon project.com, which is training youth leaders. So really, this this resonated, I’m running out of time. But in many cases, what I do is I look for a fact that I know is there and then I find it. And in this particular case, I knew that the early Zionists had to be arguing about Nachshon. So one thing that I found and it’s in the source notes, unfortunately, it’s all in Hebrew, I didn’t have a chance to translate. But in the writings of Achad Ha’Am, he uses Nachshon, and he almost uses it in a Talmudic fashion. He says everybody wants to just jump on a boat and go to Israel, we have to plan for it. And then he goes into detail. And he says, and they are using Nachshon as an example. He already knew that Moses staff was able to open up the sea, but they were just afraid to go in. He didn’t do it on blind faith, it was a calculated risk. But it gives you an insight into how Nalchshon was used by the early Zionists to turn 2000 years of Jewish history and say there’s a time to pray. And there’s a time to act. And now is a time to act. And I’ll finish with the most amazing discovery that I had. And that is there was a writer who wrote a book his name was Elchanan Leib Lewinsky, and he wrote a book in 1892 about a journey to Eretz Yisrael and it was a journey in the future. And in it he has a chapter on going to a Moshav a farm and the farmers name is Mr. Nachshon Ben Aminadav and he portrays him as the perfect mix between a lover of the land a love of labor, and a person versed in the Torah and the tradition. And that to me is just so amazing.

Adam Mintz  32:41

I love it. This was a great one today a great way to go into Shabbat into Shavuot. Everybody should have a Shabbat Shalom a Hag Sameach. Geoffrey, enjoy your fantastic Hag. I can’t wait for report next Thursday.

Geoffrey Stern  32:54

Shabbat Shalom and Hag Shavuot Sameach let’s all meet at the foot of Sinai and get the Torah together. Enjoy

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divide and sanctify

parshat kedoshim – leviticus 19 – 20

Join Geoffrey Stern and Rabbi Adam Mintz recorded on Clubhouse on May 5th 2022 as we ask: what does it mean to be holy? Does holiness divide or unite us? Join us as we ask whether the revolutionary perception of holiness contained in the biblical text is eclipsed by puritanism and sectarianism.

Sefaria Source Sheet: www.sefaria.org/sheets/403778

Transcript:

Welcome to Madlik.  My name is Geoffrey Stern and at Madlik we light a spark or shed some light on a Jewish Text or Tradition.  Along with Rabbi Adam Mintz, we host Madlik Disruptive Torah on clubhouse every Thursday at 8:00 PM Eastern and share it as the Madlik podcast on your favorite platform.  Today we ask: what does it mean to be holy? Does holiness divide or unite us? so settle down and cut yourself a slice of pie for this week’s episode divide and sanctify.

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Well, welcome to another week of Madlik disruptive Torah. And as we were talking about in the pre-show, usually, Kedoshim, the Parsha that we have this week is kind of wrapped with Acharei Mot, the parsha that we read last week, so it kind of gets buried in the lead. And it's rather exciting to me at any rate, to have the focus today just on the parsha of Kidoshim. And I must say that there is an Israeli expression that I heard recently this amuses me because secular Jews say it when they quote somebody who's passed away. They say Acharei Mot Kedoshim Emor. Is that correct?

 

Adam Mintz  01:34

Rabbi, that is what they say.

 

Geoffrey Stern  01:37

And all that is doing and I've heard that from secular Jews. So it's, it's kind of become part of the standard expressions, it combines the first name of the three parshiot , and it means after death, you are holy in what you say. And so when you quote somebody who's passed away, and you give them a little extra credit, you say, Acharei Kedoshim Emor . And just always love instances where things that are innocuous, Jewish halachic. biblical laws have entered the speech of everyday Israelis.

 

Adam Mintz  02:18

It's a great it's a great saying, isn't it?

 

Geoffrey Stern  02:20

Yeah, I love it. So anyway, we are in Leviticus 19 and 20. And what I am going to do the word kedoshim means holy, as I said in the intro, I believe that we are all going to be surprised by what the Bible considers holy. And so what I'm going to do is kind of read verses selectively, because my bias is normally when we think of something that's holy, we think of ritual, we think of taboo that you can't touch it, that it's pure. And I think you'll be surprised by where the emphasis of the holiness is. So let's dive right in. God spoke to Moses saying, Speak to the whole Israelite community, and say to them, You shall be holy for I Your God am holy. You shall each revere your mother and your father, and keep my Sabbath. I God am your God. You shall not pick your vineyard bear or gather the fallen fruit of your vineyard, you shall leave them for the poor and the stranger, I Hashem am your God. That's the kind of repetition You shall not steal. You shall not deal deceitfully or falsely with one another. You shall not swear falsely by my name. profaning the name of God, I am HaShem. You shall not defraud your fellow Israelite You shall not commit robbery, The wages of a laborer so not remain with you until morning, you shall not insult the deaf or place a stumbling block before the blind, you shall fear your God, I am HaShem your God. You shall not render an unfair decision: do not favor the poor or show deference to the rich; judge your kin fairly. (16) Do not deal basely with members of your people. Do not profit by the blood of your fellow [Israelite]: I am ה'. (17) You shall not hate your kinsfolk in your heart. Reprove your kin but incur no guilt on their account. (18) You shall not take vengeance or bear a grudge against members of your people. Love your fellow [Israelite] as yourself: I am ה'. (19) You shall observe My laws. You shall not let your cattle mate with a different kind; you shall not sow your field with two kinds of seed; you shall not put on cloth from a mixture of two kinds of material. (20) If a man has carnal relations with a woman who is a slave and has been designated for another man, but has not been redeemed or given her freedom, there shall be an indemnity; they shall not, however, be put to death, since she has not been freed.kinds of seed you shall not put on a cloth from a mixture of two kinds of material. If a man has kind of relations with a woman who is a slave and has been designated for another man, but has not been redeemed or given her freedom. There shall be indemnity they saw will not, however be put to death. Since she has not been freed. I kept on reading the last pot, because that's I think what most of us predicted would be here, there would be laws of sexual and chastity, there would be laws of mixing us the seed of flax, these who came that we had talked about earlier. But that's almost the end of it in the middle. All of these laws don't normally refer to us as the holiness laws. And the fact that it starts by saying, kind of you shall be holy, because I am holy. God doesn't have these kinds of relationships. He doesn't pay his workers, so to speak. So to me, it's a really radical definition of holiness. Are you struck in that way as I am rabbi.

 

Adam Mintz  05:58

Well, I'm struck by the definition of holiness. I'm struck by the fact that the Torah waited until the middle of the book of Vayikra, to talk about holiness. If it's so central, shouldn't the Torah start that way? It kind of sneaks up on us here, does it?

 

Geoffrey Stern  06:15

Well, maybe we've been preparing for this all this time, right?

 

Adam Mintz  06:20

that that itself is a dvar Torah. That dvar Torah 's says that we weren't ready to be holy, yet. We needed all the Torah up to now to get to holiness. I wonder whether that's true. That's a nice Dvar Torah right. I wonder whether that's true?

 

Geoffrey Stern  06:35

Absolutely. I mean, I think the other thing which comes out clearer in the Hebrew than it does in the English is, I wouldn't say it's a sing song. But it starts by saying, I am holy, therefore you should be holy. And then it rolls out one or two or three verses, and it repeats. It has like a drumbeat. I am your God,

 

Adam Mintz  07:00

Well, that's, that's the refrain. And that's the refrain from the first verse, Be holy, because I'm holy, and because I am your God, because I am your God. It seems to be that either God is seen as having these moral traits, or we need to have moral traits, because God is our God, meaning that we need to be moral, that's part of our religious obligation. You don't need to say fast on Yom Kippur, because God is God, because that's a part of the ritual. But to be moral, you may think that has nothing to do with God. The answer is yes, Ani Hashem. It's only because God is God.

 

Geoffrey Stern  07:45

So one fascinating interpretation. And I think one of the themes that we are going to kind of find today, and it's something that always impacts me, is those of you who have ever studied higher biblical criticism, where they look at the texts of the Torah as though they're written in different formats, possibly they were edited and put together. If after you study the higher biblical critics, you go back and study the traditional rabbinic interpretations, you find that this is not a discovery, the rabbi's themselves.... because they lived this language and they live these laws. They were very attenuated to when there was a change in types of phraseology. So one rabbi, Rabbi Hiyya taught: this section, and he says parsha zoo, was spoken in the presence of a gathering of the whole assembly, because most of the essential principles of the Torah are attached to it. Rabbi Levi said because the 10 commandments are included therein.  And I quote this In brief, but it goes on to map, literally map every one of the 10 commandments on to these verses. And what I want to focus on for a second is number one, that the rabbi's call it this parsha. This whole sense of having parshat hashavua ...  you know you don't really find references in the Talmud, correct me if I'm wrong, Rabbi

 

Adam Mintz  09:28

No, you're 100% right. The Talmud... in many places they had a triennial cycle. They didn't finish the Torah every year. They finish it every three years. So therefore, they didn't have parshat Hashavua the way we have it. That was something that developed only over the centuries. That's absolutely right.

 

Geoffrey Stern  09:46

But not only that, you'll never get in the Talmud where they refer like oh, yeah, like we saw in parshat Noach. Or what we saw in parshat Mishpatim.  They do have a concept of parsha. And when they refer to a parsha they mean a chapter, a piece that's clearly unique and stands on its own. And that's why again, I find if you study the rabbi's in that way, after you study higher biblical criticism, they're really talking about the same thing in different manners. So the first thing is this Rabbi Hiyya talks about this parsha, and he's not talking about Pasha hashavua, , He's talking about this segment that is clearly stands on its own and is one literary, unitary piece. And then he says that this is a piece that was said in public. And of course, the word that he uses B'hakel. And we know that there is a commandment to gather all the people at certain times and to read from the toe a biblical commandment. So he is really saying this is a very, very important piece. And then when you add to that this Rabbi Levy, who says it's really a restatement, or I'd say, a parallel presentation of the 10 commandments, that becomes fascinating.

 

Adam Mintz  11:12

That's fascinating. I mean, first of all, you know, it's interesting about the Ten Commandments. So you know, we are all sensitized to the fact that the Ten Commandments are what we like to call the top Ten Commandments, means the top 10 laws, but actually, that's not the way the Torah presents them. You know, the laws and the Ten commandments are not somehow more important than, you know, the little laws, you know, the laws of Shatnes, the prohibition against wool and linen. The idea in the Torah is that all laws are of equal importance. So that's interesting, isn't it?

 

Geoffrey Stern  11:47

You know that they used to say, the Ten commandments in services every single morning. They only changed that, because Christianity thought that the Ten commandments were the only commandments that you had to listen to. And in order to prove the Christians wrong, they took that out of the Davening. But they used to say it in the davening. It is absolutely. The issue that you raise is a complex one, because many non-Jews would come to us and try to focus on the Ten commandments. So for instance, there was a custom to stand for the Ten commandments. And then people said, Well, if we just stand for the Ten commandments, that might be an interpretation that it's more important, and that laws like Shatnes don't mean as much. So we'll stand for the whole thing. So it was a sensitive issue. But there's no question. At the end of some of these re-statements, it does say these are the Ten commandments, even if it's not the one that we target, there's something you know, call it numerology, there was something packed about Aseret Hadibrot because, obviously, Moshe came down with the 10 commandments, you can't dilute that.  So this is an ongoing theme in Madlik, where the way we Jews practice and study our Judaism has, through better or worse been affected by non Jews, by Christians, by others, whether we have been a reflex against that, or simply other dispositions. But absolutely, what you're just saying is what I was trying to say. And so there's no question that this is a very important segment. Now one of the things that I think Henry even mentioned it last week, because he read this portion as his bar mitzvah. The second half of our portion today talks about all the forbidden sexual relationships. And I think even last year for this podcast, we focused on same-sex and the prohibition against same-sex. It's all at the end of this portion. And because we operate in this portion of the week, we tend to lump them together. But I want you to listen very carefully to Vayikra Raba.  Vayikra Raba says as follows. Rabbi Judah Ben Pazi  asked, Why was the section dealing with Consanguineous relationships placed next to the section dealing with holiness? So in Hebrew, it says, Why was parshat arayot connected to parshat Kedoshim. So the rabbi's understood that these were two totally different sections. And just like sometimes they ask, why are the laws of this Sabbath connected or juxtaposed to building the Mishkan; the tabernacle. And they learned something from it. Here, too, these two sections were clearly different. And the laws of the Forbidden incestuous, and other relationships is not kedoshim. It's a way out. It's a section that deals with that topic. And that too, is fascinating to me, because it does impact what Kedoshim is, we can ask why they were put together. But kedoshim by itself doesn't include those things.

 

Adam Mintz  15:40

Yeah, that's interesting. So what do you make of that?

 

Geoffrey Stern  15:45

So again, it absolutely emphasizes what I took away when I read Kedoshim this year afresh. And what I was reading about was, yes, there was some things about the Sabbath. We'll get to that maybe in a second. And clearly, it did talk about the mixed species. But for the most part, when it says, Be holy, because I am holy, because I am your God. It's about paying the laborer on time. It's about having scales that are correct. It's about telling the truth. Even when it talks about not taking God's name in vain. It means when you swear an oath against somebody else, it is so interpersonal, it is so social, that I think it's a revolutionary interpretation of a term that we typically associate with ritual and taboo and those types of things.

 

Adam Mintz  16:46

I think that that's right. I'll just tell you in these months between Peasach and shavuot, there is a tradition each week to study Perkei Avot... , which is the ethics of the Fathers, the laws of morality, begins Moshe kibel Torah Be'Sinai  umsur l'Yehoshua it has the list of the trend of the transmission. Moses received the Torah at Mount Sinai and pass it to Joshua. Joshua to the elders and the elders, to the members of the great Knesset; of the great assembly. So the question is asked, Why does the laws of morality give us this line of transmission? Isn't it true about all the Talmud, it's all part of the transmission? The answer is that we know that the obligation to fast on Yom Kippur? Or the obligations, to eat matzah on Pesach. We know that comes from God, you don't need to tell me the transmission. But it could be that the laws of morality have nothing to do with the Torah that the laws of morality have to do with the way people behave in the society that we come from. And the answer is No, the answer is Moshe kibel Torah Be'Sinai, that that that also is part of our tradition, being moral is part of our tradition, which I think is really a nice idea.

 

Geoffrey Stern  18:08

And I would emphasize that. That when you look at Kedoshim, and you read it on Saturday, on Shabbat, anew, you will see if you take just this segment of kedoshim, and you don't go into the latter stuff that talks about all of these incestuous and [forbidden] sexual [relationships] and passion and all of that you will see it is very ethical when we say ethical, ethical between ben Adam l'chavero between man and his fellow. And it's social. And so it's not "also"...  we just heard that this is read in public, this is a rephrasing of the Ten commandments. It's "emphatic", and I think that is so powerful. So I want to go back to what Kedoshim means and how it was taken. But before I do, I can't but talk about one little juxtaposition that came up. And it says in "keep my Sabbath". And I "honor your parents" and Rabbi correct me if I'm wrong, but in the standard tradition of the Ten commandments, you also have the same juxtaposition. You have the fifth commandment is to keep the Sabbath and the sixth is to honor your parents. Am I right?

 

Adam Mintz  19:31

Four and Five, Four is Honor the Sabbath and five is honor your parents.

 

Geoffrey Stern  19:36

Okay. So Rashi here gives the traditional explanation because when I say he gives an explanation. It's based on a question, why are these two laws always combined? And is two really high, high profile places where they are combined, and he says is, this is the traditional explanation that you have to honor your parents. But in a situation where your parents tell you to break the Sabbath, you don't have to listen to them. And I want to ask you point blank rabbi is, is the question a good question? And how does the answer resonate with you?

 

Adam Mintz  20:23

I mean, the question is not a good question, but the answer is a good answer.

 

Geoffrey Stern  20:28

oooooh,  I would go the other way. Why do you think the question is not a good question?

 

Adam Mintz  20:32

You think the question is good? The questions a made up question.

 

Geoffrey Stern  20:35

When it talks between four and five of the Ten commandments? I think the question is a made up question. But when you look at our verse here, that combined in one verse, Leviticus 19: 3 it says, "You shall each revere your mother and your father, and keep My sabbaths: I ה' am your God."  I think that's a good question.

 

Adam Mintz  20:58

Good. Okay. I think that's a good question.

 

Geoffrey Stern  21:01

Okay, so now we agree, it's a good question. Now, why do you think it's a good answer?

 

Adam Mintz  21:09

You you started, you tell me do you like the answer?

 

Geoffrey Stern  21:13

I don't like the answer. I think the answer? You know, it's a good question. Why are you lumping these two things that have nothing to do with with each other together? And we come up with a innocuous situation of a Ba'al Teshuva, or something, someone who's more religious than his parents?

 

Adam Mintz  21:34

Let me tell you the reason I think that it's a bad question, is because the only reason they asked the question is because they have an answer. If they didn't have an answer, they would never ask.

 

Geoffrey Stern  21:47

Okay You know what I mean, right. Before we get to the answer, everything in the Torah is next to one another, right? I mean, they could ask that question on every single verse in the Torah. Why is this next to this? But this is in the same verse? It's in the same verse,

 

Adam Mintz  22:05

But they could ask the question so many times, the only reason he asked that question is because there's an answer. Now, okay. So the answer is, so what happens if your parents tell you to violate the Shabbos? So it comes to tell you that Shabbos wins over your parents? Because I am God? Now, that's an interesting moral kind of dilemma, which is who do you listen to your parents or God? That's a great kind of question. Because I think you can make a pretty good argument that maybe you should listen to your parents, your parents are your parents.

 

Geoffrey Stern  22:43

So I am going to give a radical new interpretation...  is that okay? Heard first here on Madlik.  And this is not a interpretation that I think is the peshat, the original intent, but it is a little bit of drash. And it's looking at it through our modern eyes. For many of us, we will late Shabbat to family, we relate Shabbat to families coming together. There is an Israeli, not for profit, and it's secular, and it is arguing for some sort of public transportation system on Shabbat. And their argument is for people who don't have a car, how do you have Shabbat Friday Night Dinner with your parents. And I have in the source notes their most recent ad from Valentine's Day, and it has a picture of a challah and it says אהבה אמיתית זה לבוא איתה לארוחת שישי אצל ההורים, to come with this collar to the Friday night dinner with her parents. And then it says we should have some sort of public transportation. But what I do believe is that for all of us, it resonates the connection between Shabbat and family and whether that was the original intention or not. But I do think there is a very strong intention and that we should lean over backwards to make sure that of all of the oneg all of the joy that you can celebrate on Shabbat. The one joy that we should lean over backwards to make possible is for children to be with their parents.

 

Adam Mintz  22:53

Good Good. I like that. I mean, that's first heard on Madlik, but I like it.

 

Geoffrey Stern  24:49

So I'm going to have to contact Yisrael Hofsheet and give them some material that came out of Madlik. Okay, so let's get back to this concept of Kadosh holy. So, while she says something very interesting, you shall be holy. This means keeping aloof from forbidden sexual relations. So he studies the same Midrash that I quoted a second ago, that refers to the two parshiot the two sections individually, he is follwowing that. But what is amazing is the language that he use, הֱווּ פְרוּשִׁים מִן הָעֲרָיוֹת. So, there is an expression  קדושים תהיו פרושים תהיו   that means you shall be holy, you shall be separate. And in many sense that falls into the traditional understanding of what holiness is, when I say the mountain is holy, I have to step back, I have to make sure that I don't come into contact with my wife for three days, I have to look at it as a holy mountain sanctified it is a separation, it is holier than now it is an other, it is beyond the material. And that's one level of what he's saying. And therefore it's very natural for him to link our little segment that we read of kedoshim as a holiness with the next one, which was פָּרָשַׁת עֲרָיוֹת, which was the sexual perversions. But I want to talk about the history of this idea. Because the English translation of Peru Shem is actually Pharisees. In other words, Rabbinic Judaism, whether they refer to themselves this way, or this was a label that was put on them were called Perushim. And in a sense, that was their sense of holiness.

 

Adam Mintz  27:03

So I'm going to tell you a secret. See the Pharisees refer to a group that became the rabbinic Jews. They were a group during the Second Temple period. There were the Pharisees. And there were the Saducees. In Hebrew, we say the Perushim. And the Zadukim, the Zadukim were the priests. They were the ones who ran the show. The Peru Shem, the fat juicy, the SAT and the Pharisee. Sorry, they were not the ones who are the leadership, they were the average person. How did they make themselves special, even though they were not the ones who were the priests who worked in the temple. What they did was they separated themselves from forbidden foods, from foods that were Ta'amei from foods that were ritually impure. So what's amazing is they were known by that practice, and therefore they were called Perushim. So actually, it's exactly the same term. The term is people who separate themselves exactly the same term. Isn't that interesting?

 

Geoffrey Stern  28:21

It is absolutely interesting. And from a certain perspective, there is in the notes, you'll see modern scholarship that I bring. So there's an argument of whether this was a term that was a derogatory term like these guys are the outsiders, these guys are the rejectionists or whether it was a term of pride, and you are following a line of thought where they separated themselves from and they observe the types and the other laws of purity and are in at a higher level. And I don't think there's the verdict is not really out on this. But what I want to focus on is again, this concept and those of you who are attenuated to Hebrew, now we've used the same shoresh, the same three letter shoresh twice in the same segment, we talked about a "Parasha", which is a division of the Torah into different segments [literary pieces] , and we've talked about now holy is to be separate. And then there was this sect that really either was tagged as separatists or proudly wore the banner of being separate. But they were the same rabbis who wrote in Perkei Avot that you should not be אַל תִּפְרֹשׁ מִן הַצִּבּוּר. So they understood the problems of sectarianism. They understood the problems of this division.

 

Adam Mintz  30:03

So say it even better. That is it's okay to be separate and ritual matters. It's not okay to be separate and communal matters. And that's amazing.

 

Geoffrey Stern  30:14

I think they struggled with it. I mean, these are the same rabbis who said the temple was destroyed because of Sinat Hinum. They understood this was a time where they were different sects. And this was a time where we were tearing ourselves apart. And so what I would like to finish with is, and I don't know how I got here, but there was a term that Solomon Shechter came up with, which is a very strange term, and it's called Catholic Israel. And he brought it up in a speech where he dedicated The Seminary, the conservative seminary, and you have to understand when he dedicated that there was no real Orthodoxy in America, he was really trying to address Reform and all that. But what he said was amazing, and what the takeaway was, was amazing, and he says, What unites all of Judaism is that if you look back in history, and you look at, for instance, the Kararites who were literalist or fundamentalists who only listened to the written word and argued with the Pharisees, he says, they triggered a response in Rabbinic Judaism, to focus more on the texts to focus more on our tradition. So what he says is, we do have a lot of separation, we have different portions, we have different sects within us. But if you study those portions, and if you study those different movements, and you bring it all to your present in Torah learning, you have a Catholic Israel, which means a united Israel and a holy Israel. And I think that's a fascinating, fascinating idea, as we focus on the connection between Kedusha; holiness and separation

 

Adam Mintz  32:10

That's a great way to end because to imagine that he said that 120 years ago and we're still talking about it and trying to figure out its relevance for today that's really a nice idea. So thank you Geoffrey. I think we really kind of try to get to the bottom of what you do shot is but also what the verses at the beginning with Shabbat and parents and try to understand the tension there I think it's a parsah full of great things. Enjoy everybody and next week join us when we'll have a lunch and learn as we study parshat Emor together.

 

Geoffrey Stern  32:47

It will be at one o'clock Eastern because I will be in the Holy Land. Shabbat Shalom you should all be Kodesh bye bye

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Scapegoating

parshat achrei mot – leviticus 16

A live recording of Geoffrey Stern and Rabbi Adam Mintz on Clubhouse on April 28th 2022 for Madlik Disruptive Torah. A goat is thrown off a cliff to atone for our sins. A troubling rite with a rich history for the Jewish people and for Christianity that believes in a Savior who died to expiate the sins of mankind.

Sefaria Source Sheet: www.sefaria.org/sheets/401839

Transcript:

Welcome to Madlik. My name is Geoffrey Stern and at Madlik we light a spark or shed some light on a Jewish text or tradition. Along with Rabbi Adam mints I host Madlik Disruptive Torah on clubhouse every Thursday at 8pm. Eastern, and share it as the Madlik podcast on your favorite platform. We’re back from spring break with fond memories of our Passover Seder, where we sang about a goat My father bought for two zuzim, Had Gad Ya Had Gad Ya. Today, we encounter another goat. This goat is thrown off a cliff to atone for our sins, a troubling rite with a rich history. So welcome back to reality, and join us as we explore Scapegoating.

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Well, welcome back from spring break. Here we are the Madlik podcast. It's on all of your favorite channels, Apple podcasts, and Spotify. So, if you like what you hear today, you can go ahead and share it with your friends, listen to it, and give us some comments as well. So Rabbi, welcome back from Israel. Here we are, we didn't miss a parsha because no one has been reading from the weekly parsha in the Torah. For the last two weeks, it's been Passover. And we are back in Leviticus, we're in chapter 16. The name of our parsha is Acharei Mot, which actually skips back a few parshiot to when Aaron's two sons died for bringing a sacrifice that was strange and not requested. So here we begin, in chapter 16. And God spoke to Moses after the death of his two sons. And it just carries on from there and talks about what the Aaron and the other Kohanim need to do. And then it begins with a very strange, rite, and it says in verse 5, from the Israelite community, he shall take two he goats for a sin offering, and a ram for a burnt offering. And it goes on Aaron shall take the two he goats and let them stand before God at the entrance of the tent of meeting, and how you shall place lots upon the two goats. One lot is marked for God, and the other is marked for Azazel. Aaron shall bring forward the goat designated by the lot for God, which is he to offer as a sin offering, while the goat designated by the lot for Azazel shall be left standing alive before God, to make expiation with it and to send it off to the wilderness of Azazel. And then it goes on further and it says, Aaron shall lay both his hands upon the head of the live goat, and confess over it all the iniquities and transgressions of the Israelites, whatever their sins, putting them on the head of the goat, and it shall be sent off to the wilderness through a designated agent. Thus, the goat shall carry on it all their iniquities, to an inaccessible region, and the goat shall be set free in the wilderness. V'nasa ha se alav et kol avnotam. The one who set the Azazel goat free, he shall also wash those clothes and bathe the body and water. After that they may we enter the camp. And then finally, it ends by saying, and this shall be to you a law for all time, in the seventh month, on the 10th day of the month, you shall practice self-denial, and you shall do no manner of work neither the citizen nor the alien who resides amongst you. For on this day atonement shall be made for you to purify you of all your sins, and you shall be pure before God, it shall be a Sabbath of complete rest for you, and you shall practice self-denial. It is a law for all time. And obviously we're talking about Yom Kippur war, and it has the verse in it כִּֽי־בַיּ֥וֹם הַזֶּ֛ה יְכַפֵּ֥ר עֲלֵיכֶ֖ם לְטַהֵ֣ר אֶתְכֶ֑ם מִכֹּל֙ חַטֹּ֣אתֵיכֶ֔ם לִפְנֵ֥י ה' תִּטְהָֽרוּ׃, which is words that we say at the high point of the Kipper service. So this has so much in it Rabbi for us to discuss It's almost hard to figure out where to begin. But as we discussed in the in the pre -how, this is the source literally, of scapegoating, which is a modern day word. It's something that came right out of this strange rite, and we use it even till today. So Rabbi, what about it? Is of the most interest to you? Is it that we put our sins upon an animal? Is it that the animal is not the animal that we sacrifice in the temple, but we send out to the wilderness? What about this is striking to you? Are you surprised by anything? Are you troubled by anything? What does it mean to you?

 

Adam Mintz  04:50

The idea that we symbolically get rid of our sins by placing the sins on this goat the scapegoat, I think is a is a such an interesting idea. I mean, it's a unique idea, in the sense that you don't find it anywhere else in the Torah. You never have this kind of symbolic, you know, transference that's really what it is. We're transferring our sins onto a goat. Isn't that fantastic? I mean, isn't that you know, like, like, how in the world does that work? And it seems to be כִּֽי־בַיּ֥וֹם הַזֶּ֛ה יְכַפֵּ֥ר עֲלֵיכֶ֖ם לְטַהֵ֣ר אֶתְכֶ֑ם מִכֹּל֙ חַטֹּ֣אתֵיכֶ֔ם לִפְנֵ֥י ה' תִּטְהָֽרוּ׃, just like you said, On this day, God will forgive us for our sins, atone for our sins. It sounds like it actually works. Somehow this magical formula of placing our sins on the head of the goat works.

 

Geoffrey Stern  05:43

I mean, I agree with you totally. On the other hand, in a sense, I disagree. Because if you think back at religion, and I'm talking about the most primitive forms of religion, where powers are imbued upon inanimate objects, it's called Totem. It's called taboo. In fact, it's almost natural, this concept of even when we sacrifice an animal when we sacrifice a human being, are we not somehow placating the spirits? Are we not engaged in this what you were describing as projecting, displacement, focusing our feelings of aggression our hostility and it's, it's something that's primitive, but I was just quoting from the medical definition of scapegoating. It's something that we have done for ever, you know, when when your kid stubs its toe on the table, and you hit the table and say, bad table, what you're really doing is reenacting this very primal urge of us to, to get rid of the evil, to push it out, and also to bring in the holy. So on the one hand, it's very strange. But on the other hand, it's not really surprising at all.

 

Adam Mintz  07:23

So that's interesting. So I will tell you, that generally, when it comes to sacrifices, you know, sacrifices are a strange thing. Why does Judaism put such an emphasis in the Torah on sacrifices. It's not something we can relate to today, we don't have sacrifices. But in the Torah, the torah spends basically an entire book of the Torah, the Book of Leviticus, talking about sacrifices. So Rambam, Maimonides, has this theory that sacrifices were the way that the ancient world worship their gods, and therefore the Jews worship their God in the same way. But Ramban, Nachmanides, has a different explanation. He says that basically, every sacrifice is a transference. Really, we should be sacrificing ourselves to God. But practically, that won't work out very well, because we sacrifice ourselves to God, that wouldn't be a next sacrifice, that would be it. So instead of sacrificing ourselves, we sacrifice an animal in our stead, in our place. And if you take that explanation, actually, the scapegoat of Yom Kippur is very much in line with the idea of sacrifice.

 

Geoffrey Stern  08:45

So again, I totally agree with you. But one of the reasons why this has become such a subject of discussion, even we'll see with the Ramban, who you just quoted, is because it juxtaposes this sacrifice of the goat to Azazel. And we'll get into what Azazel could mean in a second to the sacrifice that is given in the temple to God. And then of course, there's this lot this, goral, you picked one goat, and it is for God. And the other one is for Azazel, could it be a place? Could it be an alternative God? Could it be an alternative power? So I think that as troubling as just the very act of throwing a goat off a cliff and putting all of your sins on it is then that's compounded by the fact that the person who does it needs to clean themselves before they can come back to the congregation. And so there's a sense of, we're doing something that's unorthodox pardon the expression. And then it has to be countered, as opposed to the other goat. So in your scheme of things, Rabbi, we have now two sacrifices, the one that is to Hashem, to God is a typical type of sacrifice. But that's not the one that we put all of our sins on. So Ramban needs to come up with an explanation to explain this alternative sacrifice.

 

Adam Mintz  10:38

Okay, so you've said a mouthful there, there's a lot of different pieces of this. So the first interesting thing is the lottery the lot. And that is you take two goats, and it seems to be random. And that is that you know, which goat goes to God and which goat goes out to the desert is literally random. That's so interesting, because we know that in many ways, life is random, and which is gonna go to God and which is gonna go out to the desert, it's random, it's by chance. That's such a, that's such a powerful idea. You know, we try to control so many things in our lives. And in the end, the ultimate, the ultimate decider of our fate is random. So that's the first interesting thing. But this idea, you see one sacrifices to God. The question is, what is the other goat that goes to the death according to many people, and Rabbi Soloveitchik, Rabbi, Joseph Soloveitchik, was famous for saying this, actually, that when the goat that goes to the desert is also a sacrifice. It's just a special kind of sacrifice. It's a sacrifice that it doesn't go on the altar. It's a sacrifice that goes to the desert. But that also has the status of a sacrifice, it sent to the death. But in a way, it's our way of asking God to atone for all our sins. So that's really a very interesting idea that the one that we send away, is also sent away, but it's also kind of towards God.

 

Geoffrey Stern  12:22

So the thing that really bothers I think the Jewish commentators is exactly this juxtaposition. And some of them focus on the fact that one of them is to God, it's more to God. And the other one is to some other force. And the the traditional Jewish sources point out also that one of the words that's used in the verses that I read a few minutes ago, where I said that this is a aw forever, it says it's a Chok. And those of you who are attenuated to, to the Hebrew know that while Chok can mean law, in many instances, it's referring to a law that is not so logical, that defies logic, maybe even more that contradicts our logic. So we've talked about the Red Heifer where the priest that brings the red heifer, which is made to purify someone who's come into contact with death. So it's Metahar et hatemaim u' mtameh et ha tehorim, it purifies the impure, and it profanes the pure, and you have a little bit of that here, and so the rabbi's pick up on this, and they say that this is one of those Chukim, this is one of those laws that defies logic, but Ramban, who you quoted earlier, goes even further. He says that this almost smacks of idolatry. This almost smacks as though one is sending a sacrifice to another being he writes, it's for this reason that our rabbis have interpreted and my statutes you shall keep these are matters against which the evil can the inclination raises accusations, and the adult who is likewise bring charges such as, and he goes on and lists and he says, They accuse us in connection with the goat that is sent away to Azazel because they think that we act as they do. So here this is not some profound question. question of why when you purify do you become impure? Here, this smacks of Bible comes out against idolatry. And here we are sending a sacrifice to this Azazel. So maybe it's a good time to discuss what Azazel might mean. And if in fact, we're talking about the Bible recognizing other powers, other forces other gods, maybe a Satan. Is that something that is here?

 

Adam Mintz  15:35

Good. That's an interesting topic. So just from reading the Torah, it sounds like Azazel is the desert. Right? It sounds like Azazel hamidbarah, the Torah says to Azazel which is in the desert. So it sounds like as well as the desert. Now you raise an interesting point, Jeffrey. Because it might mean that as Azael is a power, or a god-like being in the desert, that is how is good in the desert, that our God is in the temple. And then there's Azazel, which is in the desert. So it's not clear. But what happened was the rabbi's identified Azazel with the desert, rather than, you know, that addressing this question of potentially another deity being Azazel, they just identify Azazel as being the desert, you send it out to the desert, you send it away, far away. And we were talking in the pre-game, about how Azazel became came to mean hell. And probably it's related to that. Hell is the sense of far away the bad place with all the sins, right. And that's also the sense that you get, at least from the way the rabbi's understand the verse.

 

Geoffrey Stern  17:00

So I think the name of this episode is scapegoat. And of course, like any other great word that comes from the King James Bible, but the word Azazel. First of all, it has "oz" in it "oz" means strength and power. And again, as much as the rabbi's would love to say that it just means the wilderness, you can't get away from the fact that it's juxtaposed to this one is to God. And this one is to something that's not God. And I think that they were very sensitive to. And so there are some that talk about Azazel as a demon. There were some that look at az azal, which means Ez is a goat, and zaal means to leave. And that through the Septuagint and others is probably how the King James Bible translated the word it's, it's not even a goat. It's azazel became the scapegoat, which is kind of a fascinating, departure in the history of words. But the Ramban quotes, a Midrash, an older rabbinic tradition. And he says something that is absolutely amazing. He quotes Rabbi Eliezer and it says, the reason why they would give someone else the reason why they would give Sammael [i.e., Satan] a conciliatory gift on the Day of Atonement, he calls this a Shochad; "gift" does not do Shochad justice. Shochad is a bribe. And the Ramban picks up on a tradition where the goat is not to God, but it is to Satan. And it is a bribe to Satan. So I think there are some rabbis as you say, that talk about just the wilderness but there is no question that there's a rich tradition that goes in various other traditions that don't necessarily have to say Azazel is another god or power, but it does admit acknowledge within Judaism there is this Yetzer Hora, this inclination that we have for bad and it's personified in this Satan who always seems to be out there. Is Shochad l'Satan a bribe to Satan as radical a thought to you Rabbi as it is to me.

 

Adam Mintz  19:51

It's tremendously radical, but I have to tell you that Satan plays a very critical role in the Rosh Hashanah and the Yom Kippur service, we have an interesting tradition. The tradition is to blow the shofar every morning after services during the month of Elul before Rosh Hashanah and of course the real blowing of the shofar is on Rosh Hashana a custom developed over the centuries not to blow the shofar on the day before Rosh Hashana we take a break between the blowing during the month of lol and the blowing on Rosh Hashana and the reason given is Kidei l' Arev et hSatan, to confuse the Satan what does that mean to confuse the Satan that you know the Satan will think that shofar blowing his over that you know we finished that our holidays are over and he'll therefore he'll go on vacation and he won't bother us on Rosh Hashanah and therefore will be Satan-free on Rash Hashanah. When we blow the shofar. It's a great image because it's just like Shochad l'Satn, we try to get rid and we do whatever we can to get rid of the Satan. We trick them by not blowing the shofar on the day before Rosh Hashanah, and we send them bribes. The idea is that somehow the Satan interferes with our relationship with God. And we want to get rid of the Satan so that we at least on Rosh Hashanah and Yom Kippur can have a direct relationship to God without any interference. Isn't that a great idea?

 

Geoffrey Stern  21:36

Well, it's a great idea in the sense that all of these ideas that admit to these other powers like Satan, in a sense, crack the perfect package of monotheism. Because in the in the Talmud, the opposite of monotheism is Shtei Reshuyot, there were two powers, there's good and evil. And in a sense, this is something that as I started by saying, because I quoted the psychological definition, the medical decision of scapegoating is so primal to our existence, that even as much as Judaism, and our texts argue for, there's only one God. And there's only one power. We recognize, through these traditions, that there were other powers, there were things beyond our control, there were things that we don't understand and can control. And that, you know, the truth is, there's also a tradition before Yom Kippur that you shlug kapparot, you take a pigeon, and you hold it over your head, and then that was modified, and you take some money, and you hold it over your head (and put your sins on it). But again, it gets back to this primal need that we have. It's a zero-sum solution, that if we, if there's bad, we have to replace it with good and that bad has to go somewhere. And I think that's why studying texts like this is so helpful, because it puts us in touch with problems that humankind has been struggling from time immemorial. And this will clearly puts a picture on it. So yes, we blow the shofar to confuse the Satan. So you know, Nachmanides, the Ramban say what he brings into this discussion is he brings a little bit of a solution. And what he says is that if the priest would dedicate the merely by word of mouth and say, one for the Eternal, and one for Azazel, that would be like worshiping Azazel, or taking a vow in its name. So Ramban is actually calling as Azazel, another power, call it Satan or whatever. But Ramban makes an argument that hat changes everything is that God is telling us to do it. And he brings an example of let's say, there's somebody who's not such a nice person, but your father tells you, he wants you to eat with them. Your father tells you; he wants you to entertain them. So that modulates everything. And in a sense, what Nachmanides, Ramban is doing is he is saying that, yes, this smacks of idolatry. And yes, this smacks of admitting that they are powers other than God, but God is commanding us to do it. And I think that's also a fascinating concept, both in terms of theology, but in terms of how our religion has kind of adapted to the quirks of humanity.

 

Adam Mintz  24:59

So I I'll tell you, first of all, that's fascinating. I love that I think it's fascinating. I'll tell you a little bit about the history of religion. The biggest problem in religion is why bad things happen to good people. Right? It's not fair, why does bad happen to good people. And most religions solve that problem by saying that there are two forces a force of good and a force of evil, and basically the force of good and the force of evil, the god of good, the god of evil, they fight with each other every day. And sometimes the god of good winds, and sometimes the god of bad wins. Now, Judaism doesn't believe that because Judaism only has one God, but it still believes in that force of evil. And that force of evil is the Satan. And we also have to deal with that problem, that the that the force of evil is all over the place, and we need to try to get rid of it. And I think that relates to what you just said. And I think that relates to the Ramban about a Shichad l'Satan, I think especially on Rosh Hashanah and Yom Kippur, when we want to have a direct line to God, we need to get rid of the Satan, because the Satan kind of distracts, you know, or kind of interrupts that direct line that we have to God.

 

Geoffrey Stern  26:21

So it's fascinating in terms of theology, that within Christianity, there was also a concept of the Ransom Theory of Atonement. And of course, what is missing from this whole picture, because we are celebrating, maybe celebrating is not the right word. We are commemorating Holocaust Day today, where 6 million Jews were sacrificed. That word Holocaust comes from incinerating a sacrifice. And the concept morphed very quickly, that there was this ability to put one sins on somebody who could then atone. Remember, we started with talking about the two sons of Aaron, and it segwayed right into this, the same idea was taken by Christianity, to make Jesus into also this, this person who went through the steps of the cross. And people were putting the screaming at him and saying how bad he was, and he was taking all of the sins of the people and he got that, from Isaiah. Isaiah in 53, talks about (1) “Who can believe what we have heard? Upon whom has the arm of the LORD--a been revealed? (2) For he has grown, by His favor, like a tree crown, Like a tree trunk out of arid ground. He had no form or beauty, that we should look at him: No charm, that we should find him pleasing. (3) He was despised, shunned by men,-b A man of suffering, familiar with disease. As one who hid his face from us,-c He was despised, we held him of no account. (4) Yet it was our sickness that he was bearing, Our suffering that he endured. We accounted him plagued, Smitten and afflicted by God; (5) But he was wounded because of our sins, Crushed because of our iniquities. He bore the chastisement that made us whole, And by his bruises we were healed. (6) We all went astray like sheep, Each going his own way; And the LORD visited upon him The guilt of all of us.” So Christianity took it from our texts in Isaiah, that we can also become that suffering servant who accepts these sins. So this is a very dangerous concept too. And I think I'd like to finish by saying how Judaism took it in alternative directions, the same phrases that you will find about the  the scapegoat, taking all the sins and washing away all the sins also said about the day of Yom Kippur. So in pure Heschelian fashion, we transferred the concept of putting our sins on a person on a body on something material into something in time. And I think that's ultimately what even though the Yom Kippur service has remnants, as you were describing rabbi, of the Satan and of putting our sins on something else, it also transcends it I believe, by giving us a way out where God commands us to, to to get rid of our sins, put them behind us and move on. But it is a fascinating, troubling subject.

 

Adam Mintz  29:56

It's fantastic that that is such an interesting idea and I think you know, we took off a couple of weeks and now we're back. This is really an interesting discussion. There's so much here scapegoats and transference and bribes for the Satan it was a great way to come back. We wish everybody a Shabbat Shalom, enjoy the parsha. And we look forward to seeing you next week when we discuss the code of morality, the parsha of kedoshim. Shabbat Shalom to everybody,

 

Geoffrey Stern  30:24

Shabbat shalom. I almost feel like I need another spring break after this one. We'll have Shabbat to revive us. And we'll see each other all next week. And I will stick around if anyone has any suggestions, questions something that they want to discuss on this subject? Because it's certainly a subject that is interesting to us. Henry, what says you?

 

Henry Feurstein  30:48

Okay, people, just in hearing that the last analysis that the rabbi gave? I'm, I don't understand. I don't understand. What was God's purpose in setting this setting this whole this particular system up? Was he just trying to make it easy for us, for the Jewish people or the Israelites to kind of wave a magic wand? And now you're forgiven? It? I mean, that's an easy solution. Is that what God intended? Or is it something deeper than that?

 

Geoffrey Stern  31:23

See, my take is that God, or the Bible, or the wisdom of our tradition, has recognized certain primal needs that we have. And its job is to recognize, acknowledge, and then possibly redirect. But I really do feel that unless you can address these primal needs, you can't transcend them. And I was not being a snide when I said, when that you know, two year old has stubbed their toe, and you and you smack the table and you say, bad table, we really do have this belief that if something bad happens, there has to be a culprit. And if there's impurity, the only way to get rid of it is this kind of quid pro quo. But you know, we're living with scapegoating. Look at Putin. He started a whole war based on a false accusation. We Jews know everything about a scapegoating. And we also know about the other side of it, which is as ugly, which is somehow believing that suffering will bring redemption. And these are all ideas that came out of this concept, which I don't believe started with Judaism. And that's what my real answer to you is that the Bible is recognizing a tradition, a human response, and trying to deal with it. That's so when you say did, why would God do this? I think that it's this old concept of lo dibra Torah ela b'lashon bnei Adam, that the Torah speaks in the language of man. And that doesn't mean just language, it means in the symbols in the social institutions, and I think that's ultimately what I see is happening here.

 

Henry Feurstein  33:22

Yeah, but what concerns me is there's no, you expecting this process should bring some sense of our level of repentance from the people. There's no I mean, they're not doing anything. They're just saying, you know, Hocus Pocus, I put my hand on the goat's head, and I'm done. There's no commitment. There's no investment by doing that. That's why That's why I asked the question what was God's you know, intention in this was just to make it easy for us and so that we will continue to follow him or her.

 

Geoffrey Stern  33:50

Yeah. I mean, you you wonder, the rabbi's that agonized over the fact that this is a bribe to Satan. Well, what is a sacrifice to God? Does that mean that that's okay, because it's a bribe to God. I mean, what is this whole tradition? Is it no less hocus pocus when one gives charity and wants to get a good outcome from it? You know, we're trying to control our fate in some, hocus pocus like manner. And it's natural, but it doesn't really matter whether it's to azazel or it's to God in either case, it's I think, from a modern perspective, we feel it's, it's lacking.

 

Henry Feurstein  34:37

So if this was so important, why was it addressed as a one-off? It wasn't set up as a system to continue it was the one-off you do it, you send the goat to azazel that's the end of it. That doesn't seem to have any, like stick to itness

 

Geoffrey Stern  34:58

you mean that they we have this one? exception..

 

35:01

no, no, not a one exception. It's just a one-off. Meaning, you know, you have the goat you have that you have God's goat and you have Satan's goat. I mean, just to make it simple, and we don't ever do it again, there's just this one time in the desert, that God commands us to do this.

 

Geoffrey Stern  35:18

No, no. It happened as long as there was a temple this used to actually happen.

 

Henry Feurstein  35:26

That's not what the Torah says. It doesn't always, always says you shall have the sacrifices, or you shall celebrate this holiday or you shall on Yom Kippur not anoint yourself. But it's an every year profits and every year concept. Here, there's just a one -ff and it seems like it's important

 

Geoffrey Stern  35:45

that the you know, look, I think there's another challenge to the text when it begins, there is no association with Yom Kippur. It's only towards the end that it does. So if you if you look, for instance, at Rashiat the beginning of Leviticus 16, he says he goes out of his way to say this is on Yom Kippur. But and his proof is that if you continue eating at the end, it says it's on Yom Kippur. But I think you're right in the sense that there is this tension here, whether this was only for Yom Kippur number one, but in terms of Yom Kippur. It says this shall be to you a law for all time and the rabbi's interpreted this and normative Jewish law interpreted it, as every year they had these two sacrifices, and you have Talmudic stories in in the tractate of Yoma, where it actually describes how this person would go, on Shabbat Shabaton where you're not allowed to go outside of the Tachum, outside fo the 2,000 amot, and they would set up little Sukkot, it almost sounds like a marathon, where there were people lining on the side of the road. And it actually says they had food that they were offering him on Yom Kippur. And in case he got weary, because it was a good trek to go out of town, so to speak, to get out to the suburbs and the wilderness. And it has a beautiful expression. It says that he never took the food. But it's called something called pas b'salo.... He had bread in his basket, he knew that if he got if he got too weary, he would be able to get some bread. So it gave him that extra confidence. So maybe at the end of the day, that's what's happening here. That God commands us to do something that's almost pagan, that's almost outside of everything that the Bible stands for. Just to move us along. Maybe that's that's part of it. But I mean, that's certainly in the tradition that says that Judaism is an amalgamation of earlier traditions that are modulated.

 

Henry Feurstein  37:56

I know this ended up at the, the end of the Azazel concept is yes, you and you shall commemorate on the Day of Atonement, you know, all the things you years it's not a day of happiness. It's a day of not sadness, but it's a day of repentance. I get that is what you're saying is that the Azazel concept would predate Yom Kippur, at the at the at the temple, they would actually do something like this,

 

Geoffrey Stern  38:22

oh, this was done at the temple. In in temple times, they would stand at the, at the gate of the temple, and they would take this lot, and they would take one goat for God and they would take the other goat, bring him to the wilderness. Absolutely. There's a place even in Israel today that they identify as this is Azazel, this is where it is. So no, this happened. This definitely was documented. And I think, again, getting back to the Jesus thing, when Jesus went the Stations of the cross and people were pelting him, and he was carrying the course, the Christians made this comparison, that he was like the goat of Azazel in the sense that all of the sins were being put upon him. The trick that the Christians claim that God came up with was that he was resurrected and came back to life. So they had their cake and eat it, which I'm allowed to say now that it's not Pesach. But you know, this is a very historically if you think of the persecuted Jews as a scapegoat, and that the concept basically came from our text, not created, not created, but I think you preserved here and made popular and a part of the nomenclature is fascinating.

 

39:48

What makes you what rather what makes you think there's something that predates the there's a concept that predates this particular one.

 

Geoffrey Stern  39:55

In one of the sources that I have in Sephira. It looks at this into terms of the ancient Near East and it shouldn't be surprising because this concept of putting one hands on something and then sacrificing is the most obvious a pagan concept. I think that should not surprise

 

Henry Feurstein  40:15

is the operative word is that it's a pagan concept

 

Geoffrey Stern  40:18

yes

 

Henry Feurstein  40:19

It's not us it's you know and yet we yet we are, excuse my expression, we have resurrected that concept in our in our you know tradition or history.

 

Geoffrey Stern  40:30

Absolutely yeah this is one of the few cases where it's not a surprise that we find it within the cultural milieu what's surprising is that we retained it and we actually sanctified it. Okay, Henry, I look forward to coming to shul this Shabbat and hearing you read the Torah, I'm gonna have to guess which shul you go to. Okay, Shabat shalom, everybody. Bye. See you all next week.

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Purim, St. Patrick’s Day, Mardi Gras & more

parshat Tzav (Leviticus 6 – 7)

Join Geoffrey Stern and Rabbi Adam Mintz recorded on March 17, 2022 on Clubhouse. Grab a drink as we explore this week’s Torah reading and how it relates to Spring Folly and Spring Cleaning. Exposed to the ingredients that are used in the sacrifices we realize that Hametz, Matzah and Bread (not to mention, hard liquor) have significance unrelated to the Exodus story and more related to the trials, violence as well as joys of life.

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Transcript

Welcome to Madlik. My name is Geoffrey Stern and that mADLIK we light a spark or shed some light on a Jewish text or tradition. Along with Rabbi Adam Mintz We host Madlik disruptive Torah and clubhouse every Thursday at 8pm. Eastern, and share it as the Madlik podcast on your favorite podcast platform. Today, the gods of folly are shining on us, as Purim coincides with St. Patrick’s Day so grab a drink as we explore Purim St. Patrick’s Day Mardi Gras, and more.

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So welcome and l'chaim to you all. Thank you so much for joining us today. So Rabbi, are you struck as I am that here we have Purim the same day as St. Patrick's Day. And you know, Mardi Gras, which is I guess, before Easter, which is like Lent, and is also a kind of crazy, crazy holiday. And then I'm in LA with a lot of Persians and it's also Narouz. And so as far as I understand Narouz is also a New Year's holiday. It does have one interesting facet to it. I mean, it's a feast, a major feast, and I guess the Persians are like the Jews in that regard. The what's the point of celebrating if it doesn't include food. But it also includes an interesting aspect, which is shaking of the house where in some communities they actually take all the furniture out, they definitely shake the carpets. So there's an element in many of these holidays of both folly and maybe a little bit of alcohol and frivolry as well as a little bit of spring cleaning. Some refer to the beginning of Lent, as there's something called Clean Sunday. And they all obviously coincide with with spring. So is this a coincidence? Or do you like me think that there's some tzad Hashava, something that connects them all?

 

Adam Mintz  02:35

There has to be something that connects them. It's just like we've spoken in the past about the fact that in winter, everybody has a holiday of lights, whether it's Hanukkah, or Christmas or Kwanzaa, everybody has a holiday. And we understand that because it's when the days are short, and it's cold and it's dark, you need a holiday of lights, there must be something about the beginning of the spring that requires us to let go. And to start anew, there must be something there that connects all these holidays. And I look forward to exploring that with you tonight.

 

Geoffrey Stern  03:10

Absolutely. Now, I think the easy one for us because Christianity is so related to Judaism, is that certainly lent I understand the word comes from long, which is the days are getting longer. We just changed the clock for that very reason. And there's no question that we all know that Lent is a time where Christians are more observant, where Christians take upon themselves certain stringencies And I think the most obvious connection between Mardi Gras and Carnval in Brazil, and Lent is that this sort of a release before you begin TwshuvaI mentioned last week, St. Augustine said, you know, Lord, make me chaste, but not quite yet. And there's a little bit of that working here where you you go ahead and get wild and release. And then you get very serious. And I'm wondering, you spoke last Shabbat I believe in your synagogue between the connection between Purim and Pdsach. And I know that we're supposed to start studying about Pesach right after Purim ends, what was the connection between Purim and Pesach that you talked about?

 

Adam Mintz  04:34

So I what I talked about was the fact that Purim and Pesach both represent redemptions. Purim is one kind of redemption; Purim was the redemption of the Jews from Persia. And Pesach is a different kind of redemption, the redemption the Jews from from Egypt, but we made we put the two holidays next to one another. And the explanation that I talked about last week was The following that this year is a leap year. The Leap Year means that there are two Adars this year. And because there are two Adars is this year, the question is when to celebrate Purim? Should we celebrate Purim in the first Adar or the second Adar? And the Talmud says that we celebrate Purim in the second Adar so that we can connect the two redemptions to one another? So there's no question that they're connected. And another interesting thing that already you know, Purim has been over here in New York for about an hour. And already, there's talk that you have to start preparing for Pesach. The The Talmud says that 30 days before Pesach, you have to start studying the laws of Pesach. Maybe by talking about that law, we fulfill that obligation. And therefore tonight is 30 days before Pesach. Actually, four weeks from tomorrow night will be the first Seder. It's hard to imagine, but four weeks from tomorrow night will be the first Seder. In addition, some people have the tradition that they do not eat matzah, between Purim and Pesach. The Mintz family has that tradition. We're done with matzah. Until Pesach we are done with natzah we will not have matzah. And the reason is that kind of gets us excited about Pesach when we sit down and have Matza at the first Seder, it's something we haven't had in a month. So there definitely is a connection. Somehow poram builds up to Pesach somehow.

 

Geoffrey Stern  06:40

Do you think at all that drinking all of a scotch and beer is we're getting rid of the Hametz already 30 days before it is?

 

Adam Mintz  06:51

But I think that your question is a good question. And that is why is it that we drink on Purim? I think that is an interesting question. And you said that the Persian holiday also drinks. So where does the drinking come from?

 

Geoffrey Stern  07:10

So the Persian holiday is like I said Narouz, and they have something called “khooneh tekouni”, which means literally shaking the house, and that's part of their cleaning thing. I don't know whether they drink Obviously, today, so many Persians are Muslim, that they probably don't drink. But now Narouz is a pre Muslim holiday. It's really going back, which is kind of fascinating. again, I reset the room, and we're talking about basically holidays that come from Persia before Islam. We're talking about Christianity that came out of Judaism, and then obviously, Judaism, and they all have these two different themes. One is some sort of release. It seems frivolry, folly before you get very serious, and the other one is cleaning. You know, we because we know of Western Christianity. We know about Ash Wednesday. But as I said before, there is this Clean Monday and part of the Clean Monday in the Eastern Church literally has to do with doing Teshuvah, they read the same psalms that we do before we do Rosh Hashanna. There is definitely a build up to the climax of redemption which we share. That is Pesach. And you pointed out that there is this inextricable connection between Purim and Pesach. I mean this year, you could make the case that had we not had an "ibur Shana" a "Shana Me'uberet' a leap year, I would be talking to you right now at the Seder

 

Adam Mintz  09:05

There's no quetion that that's right.

 

Geoffrey Stern  09:05

This would be this would be the Seder. And so I think that there's there's something about Purim. One of the beautiful Midrashim, or words that people say about Purim is that Yom Kippur is a "Yom ki Purim" that Yom Kippur is like Purim and Yom Kippur clearly as the most serious holiday of the year. And poem is probably the most frivolous. And there's no question that one of the things that we need to talk about tonight is the connection between the two, that these are the two extremes and are the two extremes connected at all? Are there pathways for some people to find God and spirituality and redemption through very serious introspection and for others from pure undulated Joy, I think that's another wonderful question that we can discuss.

 

Adam Mintz  09:12

That is a very good question to discuss. Yes.

 

Geoffrey Stern  10:14

So so, you know, the fascinating thing is that one of the connections that we have is that on Pesach, they are very stringent laws about what you can't have. And you know, I said a second ago, that is there a connection between drinking the liquor which is basically Hametz because it is grain that has fermented, which ultimately is what Hametz is, and what you're not allowed to do on Pesach. And so, you know, really at Madlik, we discuss the pasha every week. And in this week's Parsha, we have a fascinating insight into things that we normally associate only with Passover, and that is leavened and unleavened bread. So if you look at Leviticus 6 and 7, it starts going through the different sacrifices and what I love about the different sacrifices. And I've talked about this before. I think that in our synagogue services, we need to modify our synagogue services so just like, there's minha service, which is the afternoon service, but which is actually modeled after a particular sacrifice called the minha sacrifice. They have to be services for different people at different times, feeling different emotions and having different spiritual needs. But in any case, we go through the different sacrifices that are bought. And we will see in a second that some of them have no unleavened bread. And some of them have a mixture of leavened and unleavened, and some of them emphasize the leaven. So it's again, a kind of variation on the theme that I think we're talking about which of these opposites, there's a place for the opposites. So in Leviticus 6, the first sacrifice that it talks about, and you can almost read these as recipes is the תּוֹרַ֖ת הַמִּנְחָ֑ה the meal offering and and again, we have a service that we do every afternoon, that is modeled after that. And it says in verse 9, it shall be eaten as unleavened cakes, in the sacred precept, they shall eat it in the enclosure of the Tent of Meeting, it shall not be baked with lemon. So those of us who believe that the whole Simbiology of Leaven has to do with the Jews leaving Egypt and not having time to bake their bread have to take a step back here, because obviously, we're being exposed to a grammar, to a vocabulary that says certain things about a sacrifice. When it says, and this one, you can't use Leaven, as opposed to the sacrifice of well being the  זֶ֣בַח הַשְּׁלָמִ֑ים, and that is made of unleavened cakes with oil, unleavened wafers spread with oil and cakes of Choice flour, the offering with cakes of leaven bread. So here, all of a sudden, in this other sacrifice, we have a mixture of leavened and unleavened. And there's a wonderful commentary that kind of drills down into this and says, Well, you know, this is a זבח תורת שלמיו it's about your peace. It's about your wholeness, and thanks, and it has to have the leavened bread. And it's fascinating that he says that, you have to eat it very quickly, which causes you to invite more people. So many of these sacrifices had to be eaten. We always think of a sacrifice as something that gets burned and destroyed. But most of the sacrifice, at least many of them had to be like the Passover sacrifice. They had to be eaten with a bunch of people. And so the one commentary which is the Emeka Davar, which I have in the source sheet and didn't have chance to translate it, but it talks about number one, if you're celebrating you have to have leavened bread. And two that you have a time constraint, which requires you to share your joy with other people. So I think the takeaway from all of this is that there is a much more universal vocabulary of what leavened means and what unleavened bread means. And we have to kind of enlarge our universe of discourse when we discuss these things, and it will help us on Passover, but it will also help us the rest of the year. What does leavened and unleavened mean to you, Rabbi?

 

Adam Mintz  15:39

So you gave a great introduction. Thank you, Geoffrey. And obviously, this is relevant thirty days before Passover, generally speaking, the rabbi's understand leaven, as a sign of wealth. Now that comes from the Pesach story, that matzah is called the bread of affliction the bread of poverty, right? Poor people can't afford a whole piece of bread. So that's why we break the matzah. You know, at the Seder, just looking forward to the Seder we we make the afikomen how do we make the afikomen we break the middle matza in half right. That's the tradition everybody breaks the middle matza.  One of the reasons you break the middle Matza in half is because matzah is the bread of poverty. Leaven; bread that rises is considered to be assigned of wealth, generally speaking, the rabbi's explain the Torah there are only two sacrifices that have leavened bread, the Toda the sacrifice of thanksgiving, and on Shavuot, on Pentecost, the Shtei halechem the sacrifice the represents the new crop. Those are the only two sacrifices the whole year that have leavened bread. And the way they explained it is as follows. Generally speaking, sacrifices are our sign of humility, as we stand before God. But two times you don't want to be humble. When we give thanksgiving to God, we want to throw everything to God, we want to give him the best, right? Because we're so thankful we want to give him even leaven bread. And the same thing with the sacrifice of the two breads, the Shei halechm, that's a celebration and we celebrate, then we want to do the best we can do we want to we want to kind of show off our wealth and our success. So actually, the idea of leaven and unleavened is very much connected to Pesach the idea of leaven being something, you know, wealth and prosperity and unleavened as poverty. But I think the key jump here is .... and this is a very important jump. And that is unleavened also means humility. And that you know, Passover is supposed to be a holiday of humility. They explain the Hasidic rabbis explained that Mitrayim, that's Egypt could also be a be pronounced the Mitzarim, which means tight places. Mitzrayim was tight places. It was a place where it was hard to get around, right with the Jews didn't have flexibility. They were slaves. They were in tight places. And only when they left were they able kind of to exhale. So the experience of slavery was was an experience of poverty, of difficulty of unleavened bread.

 

Geoffrey Stern  18:30

You know, I love the Hebrew Mitzrayim is like Metzar, which is a narrow place. Well, all of us know the the Yiddish or anglicized version of tzarot, Xtores, Gehakta tzores, it comes from the same word tzar, which is narrow. And then you talked about the bread, the Hametz is always associated with wealth, but the Hebrew word for wealth is Ashir Ashreynu also comes from that there's not always a negative connotation to being rich, because richness can be in material goods, but it can also be ASHRAE yoshveh vetecha those of us who are complete and whole and rich, in in spiritual things

 

Adam Mintz  19:28

And that's the idea of gratitude, that when we express gratitude, we want to be complete and rich and wealthy and give it up, give it all we got, I think is what we would say in English.

 

Geoffrey Stern  19:40

You know, it's amazing to me the part of the Haggadah called Maggid has only one requirement and it says in the Mishnah that you have to say the verses that are said, when you bring the Bikurim the Those loaves of the first, the first grain, which is amazing. If you think of it here you are at a meal that you are eating only Mtzah and not hametz. And you are quoting, you know, the part that begins with my forefather was a wandering Aramean. That is what somebody says, correct me if I'm wrong, when they raise up those the elevation offering two loaves of bread to thank god, is that also the a little bit of this duality here?

 

Adam Mintz  20:38

Absolutely, absolutely, absolutely. It's a tension is, I would say a balance. But I think the better word is a tension. And I think that's really interesting that there's a tension between the idea of humility, and the idea of gratitude, you know, with all that we have.

 

Geoffrey Stern  20:59

So you know, the word that is hametz, now that we've kind of pulled it away from the Passover Exodus story, and we talk in terms of, it's kind of a universal at least as far as the ancient Near East, it meant something, hametz meant something. And, and lechemmeant something. And I'd like to look at that for a second. The word Hametz can mean sour. You know vinegar in modern day Hebrew, is Hamutz. It's when something ferments, it also can mean something that has gone bad. It's deteriorated. It's gotten stale, so to speak. And I think one of the aspects that unites all of the responses to the spring is to kind of wipe away that which has kind of deteriorated over the winter, and look at the new crop and the new sproutings and spring has come. And I think there's a level of that is well here. You know, hametz has a sense of, you know, in the in the New Testament, they taught they criticize the Jews for being a hametz. And they took that right from our tradition, because in our tradition, the hametz obviously needs heat, which translates into passion to rise. It's been associated with redness with with the passion of anger and stuff like that. It's been associated. on the one hand we've seen with ashirut which is can be both richness in a bad sense. But clearly, richness also, in a wonderful sense. But then also, this aspect of the evil inclination and the passion of the moment, and then the deterioration and you want to wipe off the old and bring in the new.

 

Adam Mintz  23:28

Yeah, I mean, there's no question that That's right. And I think that's a tension that plays itself out in so many different areas. But sacrifices is one of those areas, and the holiday of Pisa is another one of those areas. On one hand, matzah is a bread of affliction. At the same time, matzah is the bread of freedom. How can it be that the matter of affliction is also the motto of freedom? The answer is that that's what we always that that's what we always, you know, have a tension between how to how do we look at things, you know, do we do we see things as our opportunity for leaven for opportunity for all of these things? Or do we say no, that we need to be humble? And I think the answer is it of course, both are true.

 

Geoffrey Stern  24:10

You know, and of course, bread, you know, takes us back to the sin of eating the apple. In Genesis 3, Adam is punished, and it says, By the sweat of your brow, shall you get bread to eat until you return to the ground. Every time we make a blessing over a challaha we say hamotzi Lechem min haAretz. And we are clearly making reference to this verse and again, it's a question Is this a curse? Is it a curse to work? Or is it the reality and the joy of being human? Because you know I'll never forget when the peace treaty was made between Begin and Sadat, the verse that Menachem Begin quoted was Hazorim b'dima yikzaru He who sows in tears will reap in joy. There's a part of our tradition that puts down labor. And there's a part of our tradition as we visited in recent episodes, that celebrates labor. And here too, there's this sense of struggle, we can not but admit the connection between Lechem and milchama...  and war, the struggle of life, the struggle between crazy people like Putin, who want more bread, who have a desire for more who need to have that struggle. It's all in here. Is there a connection between milchama and lechem?

 

Adam Mintz  26:04

I never thought of it. But you know, maybe there is maybe, you know, maybe that's what we fight for. And you know, maybe that's part of the challenge, milchama, Lacham, the word lachamand the word Lechem. I mean, it's no question the word lacham, and the word lechem is the same word. I wonder what the connection is between the two. That's very interesting.

 

Geoffrey Stern  26:25

So the connection that that I made, I haven't seen that much, it seems clear to me, the connection that I think you find in the text of the Bible is the opposite. In other words, I go from war and conflict, to lechem which is the staple of life, and that at the end of the day, it's the fighting over territory, over turf. But the Bible goes the opposite direction. So in Numbers, when it talks about the spies coming back from seeing the land of Canaan, it says, כִּ֥י לַחְמֵ֖נוּ הֵ֑ם, they will devour us, they will eat us like bread. And they say אֶ֣רֶץ אֹכֶ֤לֶת יוֹשְׁבֶ֙יהָ֙ it's a land that eats its settlers. But there's no question that there is a connection between the struggle to eke out a living and to provide, and the struggle of limited resources. And war and conflict.

 

Adam Mintz  27:37

There is no question that that's right. I mean, and that, you see that so strongly, and you know, in what's going on in Ukraine, you know, what, what are we fighting about? Are we fighting lacham about Lechem is ultimately all war, about bread, about success, about you know, about being prosperous, is that what war is about is luck, calm and left him the same thing, or lacham and lechem opposite things?

 

Geoffrey Stern  28:09

So, you know, I think at the end of the day, this this conversation of lechem of bread and matzah and unleavened bread, and both of them have connotations that are very opposite. You know, as you mentioned, matzah can be both the lechem Oni, it can be the bread of the poor person. But it can also be the bread of the person who doesn't need those riches (whose self sufficient/fee) who's pure and doesn't require the passion has that that mindset of serenity. And the same goes for the bread, it it can be richness and material, but it can also be the ashrey Yoshvey the pure wealth of prosperity, and it can be this joy that people have when they bring the first fruits and they thank God for it. And I think this confluence that we see here in the sacrifices, but also in these traditions that we see that this connection between Purim and Passover.  think there's a line between the two and we all have to find a spot on that line or spots on that line. It makes it so fascinating this, this wonderful month that we are entering now, we make this transition from the giddiness of drinking to excess, and then sitting down at the Seder and redemption is somewhere in there. It's to me I just, I love Purim, I have to say it's one of my favorite holidays. I've been at Purim meals, where people have gotten drunk fathers have talked to their children, their grown children, and just kind of share their soul with them as one would never hear. And it's a beautiful holiday. And it's a surprise....

 

Adam Mintz  30:30

That is really a good word for Purim is a surprise, right? You never know what to expect on for every holiday, you know what to expect, you know what Yom Kippur is going to bring? You know how you're going to feel you know what the davening is like, you know what shul is like? It's very much the, you know, expected Purim is always a surprise. That's a very smart idea.

 

Geoffrey Stern  30:57

A pleasant surprise, and it can be a troubling surprise.

 

Adam Mintz  31:01

It could be a bad surprise, surprise, right? You never know. And I think you need to build surprises it. I wonder whether that's what the drinking, what the frivolity. I wonder whether that's part of it, the idea of having a surprise?

 

Geoffrey Stern  31:19

Well, you know, certainly one of the themes of Purim is Vinehapachu which means to turn things on their head, you know, we know you're supposed to get drunk. So you don't know the difference between cursed be Haman and blessed be Mordechai. But I think our little exploration today that tied into to both the holidays that are celebrated by many different peoples on this day, and the Parsha that we're reading, certainly shared that with us. There's this delight that we can have this open tent that welcomes everybody, no matter what path they come from, whether it's joy or sadness, there's a message for all of you. And that's kind of also the message of the Parsha. As you read it this Shabbat, there's a sacrifice for everybody. And I think, again,I've been preaching that these aren't so much sacrifices, as ways of relating and ways of expressing different emotions at different moments.

 

Adam Mintz  32:21

I think that's beautiful. I want to wish everybody again, a Happy Purim for those people who still have for him a Shabbat Shalom, it's a confluence of Shabbat and Purim and all the good things right after Purim comes to Shushan Purim. In Jerusalem they're actually just beginning their celebration of Purim now, they celebrate the day afterwards, the 15th day of Adar. So Shabbat shalom. We look forward to next week to as we continue our travels through the book of Vayikra, the Book of Leviticus, Shabbat Shalom,

 

Geoffrey Stern  32:49

Shabbat shalom. Hag Purim samayach, to you all. We'll see you all next week.

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Temples with no Cloud-Cover

parshat pekudei (exodus 40)

Join Geoffrey Stern and Rabbi Adam Mintz for a lunch & learn on clubhouse on Thursday March 3rd at 1:00pm Eastern as we complete the Book of Exodus and its lengthy treatment of the construction of the Tabernacle. In so doing, we recognize the twofold message that the cloud covered the Tent of Meeting, and the Presence of God filled the Tabernacle but also that when the cloud lifted from the Tabernacle, the Israelites would set out, on their various journeys. We use this observation to address the challenge of temples which lose their spiritual cloud-cover and ruminate on the necessity for movement in Judaism.

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Jews with Tools

parshat vayakhel (exodus 35-36)

Join Geoffrey Stern and Rabbi Adam Mintz recorded on Clubhouse on February 24th 2022 as we continue our discussion of melacha – work. Last week we discovered that creative work, even the construction of the holy tabernacle is subservient to the sanctification of time. This week we celebrate creative work as a reflection of the divine. We explore the eclipse of manual labor and the arts in Jewish culture during the exile and marvel at the rebirth of physical work and Jewish artifice in the writings of early Zionist thinkers and in the State of Israel.

Sefaria Source Sheet: www.sefaria.org/sheets/386520

Transcript:

Welcome to Madlik. My name is Geoffrey Stern and at Madlik we light a spark has shed some light on a Jewish text or tradition. Along with Rabbi Adam Mintz. We also host Madlik disruptive Torah on clubhouse every Thursday at 8pm. Eastern. Last week, we celebrated the value of the sanctity of time over space, as the construction of the tabernacle was paused for the Shabbat. This week, we realize that mankind is like the divine not only in abstaining from work, but also engaging in creative work. So roll up your sleeves and set up your easel as we meet Jews with Tools. Well, welcome back, it seems more and more that as we go from one portion to another, we get diptychs triptychs. But this week, I was struck by something that I hope you will be struck by as well as once again, the Sabbath is mixed with the building, the creation of the Mishkan. So I am just going to jump in, we’re in Exodus 35. And we’ll try to skip around a little bit to emphasize that aspect that I’m trying to bring to your attention. But here we go.

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"So Moses then convoked the whole Israelite community and said to them, these are the things that God has commanded you to do. On six days work may be done. But on the seventh day, you shall have a Sabbath of complete rest wholly to Hashem, whoever does any work shall be put to death." And then he goes on. "This is what Hashem has commanded. Take them among you gifts to God, everyone whose heart is so moved, shall bring them; gifts for God." And the word that he uses the "Nadiv Libo", which literally means a "nedava" a gift, whose source is one's heart. And he goes ahead and lists all of the precious materials gold, silver, purple crimson yarns the techelet that we talked about RAM skins, Dolphin skins. And then in verse 10, he says, and let all among you who are skilled, come and make all that God has commanded. And here, in addition to "nadiv libo", he says, those of you who "Hacham Lev"  "wise of heart" playing on this concept of heart, but now we're talking about craftsman. And here too, he lists not the materials, but the objects that need to be created the coverings, the clasp, the planks, the poles, the cover. And he goes on after listing all of these different objects that needs to be created in verse 21. And everyone who excelled in ability, and everyone whose spirit was moved, came bringing to God an offering for the work of the Tent of Meeting and for all its service and for the sacred vestments. And in Hebrew it says "kol adat b'nei yisrael uyavo kol ish asher nasu libo,  that spirit move them "v'kol asher nidva rucho", using again this word of gift. And it goes on Anashim al Nashim, kol dediv lev hevu hem" now it brings in the fact that it is men and women. It's totally egalitarian, totally driven by this giving spirit and the new ingredient is those who excelled those who had the ability. And so it goes on and on. And it says that in Moses said to the Israelites, see Hashem has singled out by name Bezalel son of Uri son of Hur of the tribe of Judah, endowing him with a divine spirit of skill, ability and knowledge in every kind of craft. So here it says that he has "Ruach Elohim b'chachma, b'tevuna v'daat b'chol melacha" these words are typically used, correct me if I'm wrong Rabbi in Torah study and here we are talking about this but Bezalel, this master craftsman, who has this chachma, wisdom "tevunah" , which is this discernment and knowledge in all that he does. And it goes on to say that he bought in he and Oholiab son of Ahisamach of the tribe of Dan have been endowed with the skill to do any work—of the carver, the designer, the embroiderer... So again, it kind of details.... Last week we got into the number of work actions that were done for the building of the Mishkan, we got into a quantification here, we're quantifying materials, skills, outcomes. And we're talking about these master craftsmen who are coming from different tribes, and who are men or women. And it doesn't stop it goes into chapter 36. 1 - 8 again, it talks about everyone who is skilled. So I think my first question to you Rabbi, is, are you struck as much as I am, by this really praise and discussion of, I would say, kind of getting down into the weeds and talking about every different nuance of the skill-set that was needed, and talking about it in terms that we normally would relate to other wholly intellectual pursuits. Are you struck by this as well?

 

Adam Mintz  06:48

Extremely struck by it, but not surprised. I mean, the whole point here is that the architects, the builders, of the Mishkan of the tabernacle, we're not just architects that you have for your house, they were on a holy mission. And it's interesting the way the Taurus does that. The Torah says that. But the Torah teaches that in a funny way. The way the Torah teaches that is by describing them, like you said, using words that we usually use, for religious kinds of things, for spiritual kinds of things. Bezalel was almost like the rabbi who was also the architect. Right? And it had to be that way. Because how can you not have a rabbi who was the architect of the Mishkan

 

Geoffrey Stern  07:35

True, but you didn't necessarily have to refer to him in almost glowing rabbinic terms.

 

Adam Mintz  07:41

But he had to be the best didn't he? I think that's an important piece of it.

 

Geoffrey Stern  07:49

And it doesn't come out of nowhere, this is not the first time that we are exposed to Bezalel if you go back into Exodus 31, again, it says, pretty much using the same adjectives that "I have picked this Bezalel son of Uri from the tribe of Judah, and of course, the tribe of Judah, we all know, is a featured tribe in terms of the Davidic line, the line of the of the Messiah. And again, it says that I filled him with the Spirit of God with Hachma Tevuna v'daat and then it says something that I just love. In 31; 4 it says Lachshov Machshavot It gives him the ability to think thoughts L'asot b'zahav b'kesef v'nechoshef...  that he could think thoughts (in material). He was a visionary. If that is not a visionary, then I don't know what was. And I'll finish in terms of contextualizing in Exodus 25. It says, God says to Moses, and we've really spent a whole episode in this, that make me a Mikdash a tabernacle, V'shechanti b'tocham", and I will live within it (them). But what we didn't focus on is the next verse nine that says, "Exactly as I shall show you the pattern of the tabernacle, and the pattern of all its furnishings", this "tavnit", There was definitely this association between Bezalel, who had the vision, who could "machshov machshavot", think thoughts and bring them into reality. And this kind of almost celestial Mishkan, tabernacle, that also became a reality. In a sense, but Bezalel as much as anyone else maybe I would dare to say as much as Moses could breach the gap between heaven to earth. You think I'm I'm going too far here?

 

Adam Mintz  09:55

No, I think you're not. I mean, I think it's interesting first of all to think about who Bezalel was. We're told a lot about him actually were introduced to him in last week's parsha. "Bezalel ben Uri ben hur l'matey yehudah".  Now there are a couple of things there that are striking. Number one Bezalel does not come from the tribe of Levi. That's kind of interesting. Because the Mishcon is really the business of the Levi'im. Right? They're the ones, so it's interesting thatBezalel is not from, from Levi. He's from Yehuda, Yehudah has a different job. We know that when Jacob gives the blessings to his sons, he promises Yehuda that Yehudah is going to be the king, that from him will come the kings, and King David comes from Judah, and the Messiah eventually will come from Judah. So Bezalel represents not those who work in the Mishkan, but he has more of a kind of royal position. And I think that's super interesting, that it's the King who needs to build the Mishkan not the workers in the Mishcon. Isn't that striking?.

 

Geoffrey Stern  11:19

Well, absolutely. I think one of the subjects that we are going to talk about today is labor itself, is labor, something that's menial, or is labor, something that imitates God. And I think from what you just said, again, extrapolating a little bit to say that, Bezalel was not only a thinker, and a visionary, but he was a doer, he was a builder, to say that there was this kind of dynamic relationship between priests on the one hand, but of equal importance were kings and builders, it is a different skill-set. So I totally agree with you. It's kind of interesting, the Rabbi's, to my knowledge, don't spend a whole lot of time on Bezalel b some of the things that they do say are very insightful. And in Berachot 55a it's talking about where he got his name from, but getting to the point that you just made now in terms of those different skill sets. Is there a conflict? Is there a tension between the priest and the king between the king and the builder? So it says "Rabbi Yonatan said: Bezalel was called by that name on account of his wisdom. When the Holy One, Blessed be He, said to Moses: Go say to Bezalel, “Make a tabernacle, an ark, and vessels” (see Exodus 31:7–11), Moses went and reversed the order and told Bezalel: “Make an ark, and vessels, and a tabernacle” (see Exodus 25–26). He said to Moses: Moses, our teacher, the standard practice throughout the world is that a person builds a house and only afterward places the vessels in the house, and you say to me: Make an ark, and vessels, and a tabernacle. If I do so in the order you have commanded, the vessels that I make, where shall I put them? Perhaps God told you the following: “Make a tabernacle, ark, and vessels” (see Exodus 36). Moses said to Bezalel: Perhaps you were in God’s shadow [betzel El], and you knew precisely what He said. You intuited God’s commands just as He stated them, as if you were there." I mean, there's so much to unpack here. But first and foremost, there is this tension between Moses, whether it's the academic, Moses, the ivory tower thinker, the politician, and maybe he's a little bit even of the (klutz), genius who can't really figure out how to put things together. And Bezalel, who gets it right, but the other aspect of it is that Bezalel intuits God when Moses misrepresents God, and I think that's kind of fascinating, too.

 

Adam Mintz  14:36

That is fascinating. I think that that is a good story. You know, the relationship between Bezalel and Moshe is also kind of interesting. Why is Moshe not the architect of the Mishkan? Why do we need somebody else? It seems like Moshe does everything and what Moshe doesn't do, his brother Aaron does. So why is it that we need somebody else here?

 

Geoffrey Stern  15:06

I think, the rabbinic text for sure, but maybe the rabbi's did have an insight into the written text of the Torah itself. Because what they appear to be saying is that it's a different skill-set. There's another rabbinic text in my Bamidbar Rabab. That goes back to that first text that I read to you, which says that God showed Moses the plan, and then Moses comes down. And he starts talking. And he says, You know, I just can't remember was that 20 feet or 20 and a half feet? Was that a 45 degree angle? And finally, God says, I don't know how many times I need to repeat this to you or show you the tavnit; the plan. You're not going to get it go to Bezalel, and he will make it. So Moses spoke to Bezalel. And he made it immediately, Moses began to wonder and say, in my case, how many times did the Holy One blessed it be he show it to me yet I had difficulty in making it. Now without seeing it. You have made it from your own knowledge. B'zel, you are perhaps standing b'zal el (The shadow of God). They're all fixated on how Bezalel can do things that Moses can't. The rabbi's didn't see it as a  coincidence, they didn't see it as a lacuna. In the text. They really saw it as two different types. And I think in regard to the Mishkan, they taken off their hat and their and their tipping it to Bezalel without doubt.

 

Adam Mintz  16:51

Now, let's go back to "B'Zel EL" That's fascinating, isn't it? In the shadow of God, what's that image of the shadow in the shadow of God?

 

Geoffrey Stern  17:07

So again, what the two rabbinic texts seem to imply was that not only is the skill set different, but the channel of communication, the source of knowledge is different. Whereas Moses sees God face to face, he's the only person who sees God face to face. Bezalel intuits, Bezalel can read the shadow, he can read from the sense , the context, the I love this shadow, as I think you do, too. But it is a different source. It's definitely a different source of knowledge, a different knowledge base. But nonetheless, the references are to Hochma Bina and Da'at which are a definitely part of the skill set. So I think maybe it's less of a difference of skill set. And maybe it's as much a difference in a epistemology...  of where that knowledge comes from the source of the knowledge. But I do think that you have to say that the rabbis are reading this text as a glowing vote of value to this alternative source of knowledge to the point where in both cases.... In both cases, Bezalel, in the first case, able to intuit what God said to Moses without hearing it. That's to me just, he's almost a biblical scholar in that regard, and then in the second, he's able to intuit what God shows to Moses in front of his face. And so I just think it's a total value judgment and value proposition in this alternative..... , you know, we always talk about the left side of the brain and the right side of the brain... And this is clearly it this context is there is value here, no question about it.

 

Adam Mintz  19:19

I think all this is right. So what we really just to review where we're up to now. So we really are talking about what makes Bezalel special, what the relationship is between the Bezalel and Moshe why Moshe couldn't be the architect of the Mishkan. It had to be someone else. Why Bezalel comes from the family of Yehuda and not from Levi. I think we talked about that. And I want to talk about something else Bezalel ben Uri ben Hur. Do you know who Hur is? Hur is Moshe's brother in law. Hur is married to Miriam, Moses' sister. So actually, he's part of the family. So in a weird way they keep it in the family.

 

Geoffrey Stern  20:04

And you do have is assistant from the tribe of Dan. And you do have the women and men.....

 

Adam Mintz  20:11

Isn't that interesting? Yeah, we know about Hur, because Hur plays an important role in the war with Amalek. So it says that Moses kept his hands up, and it says 'V'yadei Moshe kevaydim". Mose's hands were heavy, Vayichu even vayafimu tachtav" and they put a rock under him and he sat under it. V'Aaron v'Hur tamchu b'yeadav mize echad imize achad"  they supported his hands and the Jews were victorious. So Hur is part of this, you know, this this group, right, the three of them, they're a triumvirate. It's amazing. It's amazing, right? He is the grandson of this guy Hur.

 

Geoffrey Stern  21:03

And I think it drives home, that in every family, they are in every tribe, in every humanity, there are different people with different skill sets, and they all come from the same mother and father, but you have to value those differences. And here is not just a flippant valuation, but you know, to two chapters, at least, that really go into this. So I said in the intro, that I saw this discussion as the flip side of last week's discussion, and what I meant was, and I can say it best with this wonderful Hasidic story, where there was a tradition when Shabbat was out that you have the third meal, it's called Shalos Sudes (Seudah Shelishit) and the rabbi's sitting around the Tisch, the table loved Sabbas so much. They decided if they don't stop the meal, they can extend Shabbos on forever. And we all know we learned last week that the Sabbath is a tabernacle in time. It's the sanctification of time you can't get any better than that. And after an hour, or two or three, the Baker's Wife showed up. And the butcher’s his wife showed up, even the Rabbi's wife showed up. And they all said, Guys, we need to bake the bread we need to to go ahead and get the kids ready for school. Life has to go on. And I think that the message of that story to me is just as we rest on Shabbat, we do Manucha because we want to be like God who rested on the first Shabbat, creative labor that is done the rest of the week is as much a way of us copying and being like the divine who actually only rested because He created the world in six days. And so I think what these wonderful statements about not only Bezalel not only his helper, but talking about men and women in as egalitarian way as you could, because the way it values, the men and the women that it describes here is based on their skill set. If they can weave if they can saw if they can measure, bring them on in. And it truly is, to me a very important thread that might have been broken in our Jewish history. But nonetheless, just as there was a Heschel who could write books are talking about the power of the sanctity of time. I would love to explore at least two early Zionist thinkers who wrote the book on poetically loving Jewish creativity and Jewish art. And the first is a someone known as Aleph Dalet Gordon, and those of you who know about the beginning of the State of Israel, you know that the labor Zionists were the ones who for the most part, created it and I always thought that Labor meant that they were socialists, and they were Marxists. And I think to a large degree that might have been true, but Aleph Dalet Gordon is considered the father of labor Zionism and he would not join any of their political parties because what he meant about labor was literally labor with your hands. He believed that Jewish suffering of the whole exile was caused by Jews being disenfranchised from working with their hand, he created a philosophy of religion. And of course, like many of the earliest Zionists, he came from a very orthodox background, when he moved to Israel, one of his sons would not come because he wanted to stay in the Yeshiva. But he almost reconstituted his religion as a religion of creative labor. And he didn't even have any skill sets. But he went around Israel, his wife passed away, unfortunately, a few months after he arrived. And all he wanted to do was to work the land and to reunite with that part of him that he thought we had been disenfranchised by, and what he meant by labor was creating as God created.

 

Adam Mintz  25:46

Okay. I mean, that's, that's, you know, that's really interesting to take the idea of the Torah, and the building of the tabernacle, and to see how it was used in the modern sense of creativity, which is creating the modern state of Israel. That's amazing. It's the same idea of creativity. Now, of course, you know, you kind of mentioned Heschel in passing. But of course, that's the idea that Heschel points out, and that is that Shabbat itself is a form of creativity. So actually, the Torah itself knows that this is not just about building a Mishkan, but there's a Mishkan in time, which is the Shabbat.

 

Geoffrey Stern  26:33

Absolutely. And I think that's kind of what we discussed last week.

 

Adam Mintz  26:38

We had that already. Yeah, kind of pulling it together. Absolutely. Which when you talk about the idea of creativity, so there's creativity going backwards in creativity going forward to Zionism.  That's a great example.

 

Geoffrey Stern  26:51

You could think of Gordon as a visionary you could also think of him as a prophet. In other words, it was almost changing the facts on the ground. Once we had a state, we had to have street cleaners, we had to have a builders, we had to have engineers. So  all of those things that he said we didn't have when we were alienated from our land we developed and you could almost draw a straight line from a Gordon to Start Up Nation, ....  because the Jews had to create their own land. And fortunately, they were given a land without a lot of natural resources, this creativity, almost creating "Yesh Me'Ayin"  something from nothing. He predicted a new generation of Jews, who would make from malacha from labor, something that would be uniquely Jewish, but profoundly impactful on the on the Jewish people. You know, there was a sociologist named Max Weber, and he talked about The Protestant work ethic and in the source of Capitalism. And he gives reasons for why that happened mostly in America as a starting point of entrepreneurialism, but I think you can draw a line also, in terms of what Gordon was predicting, and what happened in the State of Israel. The other thinker that I would be remiss if I didn't mention was a guy named Boris Schatz. They were both born Gordon and Schatz 10 years apart in the 1850s and 60s, and the school Bezalel was founded by Boris Schatz., Boris Schatz, named his son, Bezalel. Boris Schatz, wrote a play about the actual Bezalel coming and taking a tour of the Israel Museum. So here was a guy who had read the two chapters that we will be reading this Shabbat and was so impacted by them. But again, what he felt was that the Jews, especially Western Jews, that had been driven into becoming peddlers. And money lenders because they didn't have the source of their own income. They also were disenfranchised from working with their hands, obviously, the Yemenites not so much. He wanted to unite those areas of a Jewish artistry that had survived with the Western thought. And he had a similar vision. When you think in terms of what this small state is creating today, in terms of art, in terms of music, in terms of culinary arts, In terms of film, and television, these you read these guys, and they really, really saw it. And it's fascinating. But I think that we tend too much because of Rabbinic Judaism growing out of a world, which no longer had a homeland, to not see this aspect of our human and our Jewish life that had been for so long, eclipsed and is now going to be rejuvenated.

 

Adam Mintz  30:39

So let's talk about the Bezalel School. So just the fact that the Bezalel school, the School of Jewish art of Jewish creativity is named for Bezalel. Well, you know, maybe it was his son, but it was obviously Bezalel the original Bezalel, you know, it comes to teach us that the idea of Jewish creativity is alive today, just as much as it was alive 3500 years ago, that that model, that when we talk about Jewish creativity, we talk about Jewish religious creativity, I think is a very, very strong message. And it's a fantastic message. Right? I mean, that idea that you know, that Jewish creativity is b'tevuna ubeda'at uBechol melacha that tevunah and Da'at kind of religious world and the fact that that has been picked up throughout history, like you pointed out to this very day is a fantastic idea, just about what Jewish creativity is about. And even if you want to talk about whether it's Jewish art, you know, the art like Isidore Kaufman's pictures of Hasidim from before the war or Jewish art in the sense of Jewish ritual objects, you know, that they're all made "b'tevunah ub'da'at", they're created by different kinds of people, you know, different backgrounds, a whole bunch of different things, but it's b'tevunah u'b'da'at., it's all following in the traditions of the original Bezalel. Isn't that fantastic?

 

Geoffrey Stern  32:12

It is. And I think and I've kind of hinted at this before. The other aspect of it that blows me away, is when it comes to artistic talent, you have the ultimate meritocracy. You might have mentioned that many of these characters came from a particular tribe, but at the end of the day, you can't fake it. You can't fake it, if you either you have you live in God's shadow, and you can intuit these beautiful creations or you don't. And I think ultimately, these two chapters if you look at them a song in praise of creativity, and building ultimately, at the end of the day, less of  a sanctuary in space as a less perfect thing. But in terms of creating something with or within our world, and being able to be as is God (We'll never understand why God chose to create a world but he or she did.) And in a sense, this is the swan song, this is the case to be made for the equal value of that creative aspect within us in terms of our future our past and ultimate redemption as well. So thank you, Bezalel!

 

Adam Mintz  33:40

Thank you Bezalel. Thank you, everybody. Enjoy the parsha this week, next week, we might be having a lunch and learn keep a lookout for exactly what time is going to be next week. Wish you all a Shabbat Shalom, a Hodesh tov. Rosh Hodesh is this week, and we can't wait to see you next week to finish up the book of Shemot with the great parsha of Kedoshim.

 

Geoffrey Stern  34:02

Shabbat Shalom to you all. Please make sure to listen to the podcast it'll issue later this evening. Share it with your friends. If you like what you hear, give us a star or say something nice and share Madlik Disruptive Toray with friends and family Shabbat Shalom.

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Architecture in Time

parshat Ki Tisa (exodus 31)

Join Geoffrey Stern and Rabbi Adam Mintz for a discussion recorded on clubhouse on February 17th as they discuss the Torah’s seemingly arbitrary reference to the observance of the Sabbath in the context of building the Tabernacle (Mishkan). The Rabbis learn from this simple juxtaposition that there are 39 forms of labor prohibited on the Sabbath. If you observe the Sabbath you appreciate the deep significance and practical ramifications of this interpretation. We explore the connection between the Tabernacle and the seventh day.

Sefaria Source Sheet: www.sefaria.org/sheets/384711

Transcript:

Welcome to Madlik. My name is Geoffrey Stern and that mud leak we let a spark to shed some light on our truest text or tradition. Along with Rabbi Mintz we host my leak disruptive Torah on clubhouse every Thursday at 8pm. Eastern, and share it as the Madlik podcast on your favorite platform. Today we’ll discuss the Torah’s seemingly arbitrary reference to the observant of the Shabbat in the context of building the Tabernacle. The Rabbi’s learned from this simple juxtaposition, that there were 39 ways to break the Shabbat. If you’ve ever asked whether you can ride a bike or take a dip on a Shabbat and were surprised with the answer, this episode is for you. More recently, a great theologian wrote a whole book on the connection between building a tabernacle and sanctifying the seventh day. So join us on our journey as we enter Architecture in Time.

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Well, welcome another week of Madlik disruptive Torah. And as you know, this is a podcast and I have been fortunate that my synagogue has started to share a link to my podcast. And I've been hearing from dear friends. I heard from Judy and I heard from Marshall. And it's so exciting. And those of you who listen to this as a podcast, feel free to join us on clubhouse on Thursday night. And also feel free to give us a few stars and say something nice about us that always warms the heart. So Rabbi, here we are, we're in Ki Tisa, and we're still talking about the temple; the tabernacle, I should say. And it's it's getting to the end game and there's a disjunctive connection with Shabbat. So I am going to read from Exodus 31. And you'll see as I read, there's this amazing jump from building the tabernacle, to keeping the Shabbat and that is going to be the focus of our conversation. So in Genesis 31, it says, "יהוה spoke to Moses: (2) See, I have singled out by name Bezalel son of Uri son of Hur, of the tribe of Judah. (3) I have endowed him with a divine spirit of skill, ability, and knowledge in every kind of craft; (4) to make designs for work in gold, silver, and copper, (5) to cut stones for setting and to carve wood—to work in every kind of craft. (6) Moreover, I have assigned to him Oholiab son of Ahisamach, of the tribe of Dan; and I have also granted skill to all who are skillful, that they may make everything that I have commanded you: (7) the Tent of Meeting, the Ark for the Pact and the cover upon it, and all the furnishings of the Tent; (8) the table and its utensils, the pure lampstand and all its fittings, and the altar of incense; (9) the altar of burnt offering and all its utensils, and the laver and its stand; (10) the service vestments, the sacral vestments of Aaron the priest and the vestments of his sons, for their service as priests; (11) as well as the anointing oil and the aromatic incense for the sanctuary. Just as I have commanded you, they shall do. (12) And יהוה said to Moses: (13) Speak to the Israelite people and say: Nevertheless, you must keep My sabbaths, for this is a sign between Me and you throughout the ages," And of course, this is Veshamru bnai yisrael et hashabbat l'asot et hashabbat that we say on kiddish on the day of Shabbat up until this day,  it shall be a sign for all time between Me and the people of Israel. For in six days יהוה made heaven and earth, and on the seventh day [God] ceased from work and was refreshed. Va'yinafash. So wow, what a jump between building the tabernacle in depth, kind of really documenting everything that is contained in the tabernacle, from the the minutus little utensil to the clothing and the oil of sanctification, and then boom, it goes right into Shabbat. And again, it's not just a little reference to Shabbat, it is a key reference to making the day holy Ki kadosh hu lachem  and it talks about how you are refreshed "vayinafash"   So what do you make of this rabbi, this jump between two seemingly totally different subject matters?

 

Adam Mintz  05:35

I think that the jump from sacred space to sacred time is a really important jump, because actually in Judaism that's what we have. We have two types of of sanctity, we have a place that sacred, that's the temple, that's the synagogue, but you also have sacred time. That's Shabbat, that's holidays. And the question is, what's the relationship between sacred time and sacred place? You may think that sacred places more important somehow than sacred time,  that the place is more important than the time? Or that the time is more important than the place? But the answer is NO, the answer is they're equally as important. And that's why the Torah goes back and forth.

 

Geoffrey Stern  06:26

And of course, we have this reference to holiness, Qi Kadosh hi lachem. And we'll see a little bit later that there are thinkers who have said, you know, it's rare to refer to any place, any thing, any edifice as holy, but time has been holy from Genesis when God rested on the seventh day, and made it holy. So here, we have to be struck by the fact that we've spent at least two if not three chapters, talking about building this, quote, unquote, holy space, this holy edifice, and the first time we actually come across holiness, is with regard to the seventh day. That has to be striking.

 

Adam Mintz  07:20

Yeah, I think that that that is striking. Now, it's interesting, just generally, how Shabbat has been referenced so far in the Torah, the only reference we've had to Shabbat, so far, is in the 10 commandments. And the 10 commandments are more interested in the prohibitions of Shabbat. Remember the Shabbat to keep it holy, and it says, You shall not work on the Sabbath, the same way that God rested on the Sabbath, we should rest on the Sabbath. This is a different idea. This is about holiness.

 

Geoffrey Stern  07:57

It is and in obviously, the opposite of holiness is this mahalecha, Hillul Shabbat is to make something unholy that comes up in these words. And you know, the other thing that comes up is, you're not allowed to do Melacha, you're not allowed to do work. And of course, we know from Genesis, it talks about a Menuchah, but none of these terms are ever defined. We don't know exactly what it means to work. And we don't know exactly what it means to rest. And I think that you have to look at Jewish tradition, because this is the fulcrum, this is ground zero, for defining what it is to rest and what it is to work. And before we take off and discuss that I would be remiss if I didn't share with you my favorite verb in the whole Torah that relates to Shabbat. The last word that I said, is "V'yinafash" in the English translation is and you shall be refreshed. But we all know that nephesh means soul. So "V'yinafash" almost means to be re-souled to be rejuvenated. It's such an amazing concept, I think.

 

Adam Mintz  09:25

And there's an amazing rabbinic tradition that says that we're given an extra nephesh an extra soul on Shabbat. And that's why just to bring it full circle. That's why we smell the spices, the b'samim in Havdalah because we're sad that we're losing our extra soul to make us feel better. We smell sweet spices, so "V'yinafash", we rest our soul and we're given an extra soul. So that idea of a "V'yinafash" really reflects something really fundamental  about Shabbat.

 

Geoffrey Stern  10:05

Yeah, I mean, I think the connection between "V'yinafash", the word nefesh, the word Ruach, the word Nishama. There's all this sense of breath, and smell. And I think the fact that you mentioned the fact that we smell certain things on Shabbat, because we have that extra soul talks about a little bit the ability of Shabbat to bridge the gap between the physical and the spiritual world. And isn't that what we've been discussing for the last two or three weeks, whereas we've discussed a tabernacle, which ultimately is some sort of house or home or abode for God, the ultimate spirit?

 

10:53

Yes, I mean, that has been the topic. But that transition here, from tabernacle to Shabbat, is very striking. It's also interesting, you stopped at Shabbat, but immediately after Shabbat, we have the story of the golden calf. That's also very striking. Like, what's that about? What's the relationship? It goes from tabernacle, to Shabbat, to golden calf? What's the order there? Why is Shabbat in the middle there between tabernacle and golden calf?

 

Geoffrey Stern  11:28

So we're going to get into this a little bit further on when we discuss Abraham Joshua Heschel's treatment of this all. But he takes I believe, and you'll confirm this, the rabbinic approach. And we've really touched upon this rule a new a number of times, we recently of aiyn mukdam u'muchar b'Torah,  that there is no chronology in the Torah. And what Heschel quotes and we'll see it later, is that actually, the Mishkan was only commanded and built after the sin of the golden calf. Is that a mainstream position or a minority position?

 

Adam Mintz  12:12

There are two views Rashi and Nachmanidies, Nachmanides rejects the idea that there's no chronology in the Torah.  Nachmanides thinks that everything is chronological. Therefore, God gave the 10 commandments, they built a tabernacle, and then they worshiped the golden calf. Rashi is a big proponent of the fact of aiyn mukdam u'muchar b'Torah, , there's no chronology, according to Rashi, God gave the 10 commandments, then Moses came down with the 10 commandments and saw the golden calf. And then the tabernacle was built, almost as a concession on God's part, that clearly the people need something, so I will give them a tabernacle.

 

Geoffrey Stern  12:59

So according to that position, there's a straightforward answer to your question. But I think according to the other position, it's not so clear. I said in the introduction, that this was where the rabbi's determined exactly what ....and I could say qualified, but it because they gave a number, they almost quantified What melacha, What work is, and it's all pretty much based on four words that I read earlier, "ach et shabotie tishmaru"  the word "ach" translated here as nevertheless you must keep my sabbaths. And they see that as a link between what came before and what follows. So in a sense, what Rashi says, is that the Ach is is to say that not only did they build the temple, but "ach" also you can't build the temple, you can't build the tabernacle on Shabbat. And he almost is trying to use a rule of hermeneutics. And we know we've come across this chronology thing, there are at least 13 rules of hermeneutics. The Ramban knock manatees, who you mentioned a second ago, says, you know, if you kind of go that way, you can go in a different direction. But ultimately when he quotes rabbi Abuhu said in the name of Rabbi Yohanan. "ach" yea shall keep my Shabbat. The word "ach" has a limiting qualification. And the reason why the work of the tabernacle does not override the Shabbat is not an account of the word Ach, but because he warned about keeping the Shabbat. Here right next to the subject of making of the tabernacle, thus indicating this Shabbat is not to be set aside on account of Shabbat, and in line with the plain meaning of the text, the verse states, you shall not work in the tent of meeting. So Nachmanides kind of takes it, you know, to get almost Machiavellian. He says the ends do not justify the means. Even though building the temple is the holiest pursuit that you could ever do. You can't do it on Shabbat. You can't break the rules to make something holy. I think that's the most natural way that he's saying it. And so it's really one of juxtaposition. Here are all the things you have to do. You have a timeline, you have a budget, you have deadlines, but don't get carried away, you still have to keep the Shabbat. And that's a pretty straightforward connection between what precedes and what follows. Do you agree?

 

Adam Mintz  15:55

I agree, that's a very nice kind of derivation. The fact that you know, it kind of It pits one against the other, and it says Shabbat wins. Now, I'm not so sure, Geoffrey, that that's so obvious that that's true. And that's what we're going to talk about. That's interesting. Why is it that Shabbat beats the building of the tabernacle, you very easily could have said that Shabbat is important. But building the tabernacle is even more important.

 

Geoffrey Stern  16:26

And of course, I can think off the top of my head of two examples of that the Brit Mila, the circumcision is done on Shabbat. Come what may eight days you do it.

 

Adam Mintz  16:40

Correct

 

Geoffrey Stern  16:40

And saving a life is done a Shabbat, come what may. But there are things that we all know are not done in Shabbat. You can't blow a shofar on Shabbat. So we have a rRosh Hashannah that occurs one of those days on on Shabbat, we don't blow. So I think you're right, it's a kind of a gray area. It's not like everything has to bow down and give right of way to Shabbat. But building this tabernacle seems to.

 

Adam Mintz  17:14

Right. And I think right and that's, that's potentially surprising, right? I mean, I don't know if... You know, it makes sense. But you could have said it the other way.

 

17:26

So here's the interesting thing. Shabbat is, I would say, prominent, I would say it's the essence of Judaism. And we know in Shabbat, we have to rest and we know in Shabbat, we can't do Malacha work. But the truth is Rabbi, would you not agree with me, the only thing it says out in the open is Exodus 35. "You shall kindle no fire throughout your settlements on the Shabbat day." That is the only thing that is explicitly forbidden. And then we'll get to stories of collecting the manna on Shabbat. And somehow that breaks the Shabbat. So you could say in addition to lighting a fire, you're not permitted to hunt and gather, you're not allowed to move things from one area to another. But really, in terms of this kind of dynamic between the written law and the oral law. If you look only at the written law, that's about it. can't light a fire maybe can't even carry Is that Is that am I am I on the right track?

 

Adam Mintz  18:36

You are 100% Right? Where the other categories come from, is not so simple. Who made them up? The Torah doesn't say them.

 

Geoffrey Stern  18:46

So there is a Mishnah, obviously Mishnah in Shabbat, chapter seven. Number two, and it basically says that there are 40 Less one forbidden mrlschoy; Forbidden acts of work on Shabbat. And in the source notes that you can see if you look at the podcast, they all have to do with what was necessary to construct the Tabernacle. They go from planting, plowing, reaping, gathering, threshing, winnowing, then they go to garments hearing, dyeing spinning, warping, issues of hides trapping, killing, flewing skinning, they go to construction, writing, erasing construction demolition extinguishing a fire. So at the end of the day, the common assumption amongst most Jews who are aware of this 39 melachot, these 39 acts that considered work is learned from the building of the tabernacle. In truth, there's only one sage, as far as I can tell, who actually made the link Rabbi Hanina Bahama in Shabbat 49b says they correspond these 39 laws of work correspond to the labors in the tabernacle. And he goes, these are the ones that weren't enumerated as primary categories. Rab Yochenan son of Rav Eliezer  said to them, and he said, No Melacha is mentioned 40 times less one, they weren't even 100% clear of what the connection is. But there was a very deep, I believe, assumption that somehow we learned those 39 things that are forbidden from the work that was necessitated in building the Mishkan.

 

Adam Mintz  20:57

Right. So that's the rabbinic jump. And that is the answer to your first question, which is, why does Shabbat follow the laws of the Tabernacle? The reason is, because you derive the 39 types of work that are prohibited on Shabbat, you derive them from the building of the tabernacle. Whatever work was done in the building of the tabernacle, that's what's forbidden on Shabbat.

 

Geoffrey Stern  21:35

It's a fascinating connection. And again, as you've pointed out, on numerous occasions, it almost shows that there's a necessity for an oral tradition. We all know that your grandma gives you a recipe. And you know, if you just read the recipe, it doesn't ever turn out. But if you kind of heard it from your mom who heard it from her, Aunt...  there is something there, it's called tradition. It's called the way things were done. But it is kind of fascinating that it's not written anywhere. And when I said in the introduction, anyone who's ever ridden a bike or asked if they could ride a bike on Shabbat, or take a dip, I mean, you would think the reason why you can't ride a bike is maybe because your movement or because you're traveling. The reason correct me if I'm wrong is the tire might inadvertently make a kind of an impression on the ground, similar to what a farmer would do if they were about to plant seeds.

 

Adam Mintz  22:39

Right. So that's an oral development. And that means you have 39 categories of work. Because Shabbat is so serious, is so important. So they need fences around the law, a fence around the law means that they prohibit certain things that in and of themselves are not really prohibited. But we don't do it because they're similar to things that are prohibited like riding a bike, like swimming, those kinds of things. It says you're not allowed to ride an animal on Shabbat, because you may come to pull off a branch of a tree to use it as a whip. Now that's ridiculous, because you're allowed to ride an animal on Shabbat, but because Shabbat is so holy, they kind of imagine what things could go wrong. And they prohibit you from riding an animal. You're not allowed to open an umbrella on Shabbat, because you might put it on top of you in a way that it becomes like a tent. And it's like you're building a tent. Now that's in a way they're imagining all the bad things that could happen, which is fascinating.

 

Geoffrey Stern  23:57

So I think we would be remiss if we didn't talk about the wonderful things that have coming out of this. If it wasn't for these rules, where you're not allowed to separate one thing from another as someone who would be separating the chaff from the grain. We wouldn't have gefilta fish. The Gefilta fish was created, because you couldn't eat a real fish where you had to remove the bones and cholent was created. God bless cholent because you can't cook on Shabbat you have to prepare the meal beforehand.

 

Adam Mintz  24:31

I'm gonna tell you an amazing thing about Chulent. You know, we live in a world in which everybody has an oven in their house, and we take for granted it must have been like that for the past 1000 years. But the truth of the matter is that our ancestors in Eastern Europe and Poland, they didn't have ovens in their own homes. Most people didn't have ovens. And what they used to do is they used to bring the chulent to the Baker's oven on Friday afternoon, and they used to put it in the Baker's oven. And on Shabbat morning they would send one of the children to take the chulent out of the baker's oven and brin git home fo rhot food.  And you can imagine Poland, in January and February how cold it was. That cholent really warmed, as you said "vayinafash" tha tchulent really warmed the soul.

 

Geoffrey Stern  25:26

It is kind of amazing, but it also wakes you up to how else this could have been interpreted. So we know from Josephus Flavius that the Essenes, they didn't have this tradition of the 39 melachot, they really only had two Melachot that they focused on that were literally because they were literalalists in the text of the Torah, and one was lighting a fire, and they took it to the extreme and said you can't benefit from a fire on Shabbat. So according to Josefus, they sat in the dark all Shabbat, which to us is totally un Shabbosdik, if you will, because we have the Shabbos candles and we have this OR  this beauty of light.

 

Adam Mintz  26:10

isn't that amazing? They rejected the oral tradition, what you just talked about, you know, the recipe that you get from your grandmother, it's so much better when you learn it from your mother, they rejected all of that they accepted only the written Torah. Yeah, unless maybe their moms and grandparents observed it that way. Maybe this was formulated over time. Who knows! What I would love to focus on, though, is the variety of the ways of keeping the Shabbat and looking at what rest is. And what work is. The other thing they wouldn't do is they wouldn't leave their dwelling. So they were stuck in their house on the Shabbat. And you can imagine one of the things that we who follow Rabbinic Judaism believe in hook sink and barrol is Oneg Shabbat, is to enjoy the Shabbat. And the Essenes didn't get that memo. There's a fascinating study that I quote in the notes, and it was done by a scholar called Shai Cohen. And it's the truth is, it comes from Christian sources criticizing how their Sabbath was more spiritual than the Jewish Sabbath. But in it, it talks about we Christians keep it it's all spiritual, where the Jews, they dance, they sing, they go to theater. And, and what's fascinating about that is it does show that there are many varieties, I think that there were many varieties in keeping the Shabbat with a maybe an emphasis on this enjoyment of, of the Shabbat, which is a fascinating subject in and of itself, kind of the diversity of how people can and will keep the Shabbat. Now a big piece in enjoying the Shabbat is the rabbinic idea of an Eruv. Because what an Eruv does is it allows you to carry outdoors on Shabbat that allows you to push a baby carriage that allows you to play ball on Shabbat that allows you to take a book to synagogue to read and actually the Eruv is also a rabbinic innovation. The Torah doesn't talk about an Eruv. But the rabbi's understood that if we didn't allow people to carry on Shabbat, then they wouldn't be able to have Oneg Shabbat. So that's a perfect example with a rabbis themselves went out of their way to guarantee Oneg Shabbat.

 

Geoffrey Stern  28:57

Absolutely.  So we are kind of running out of time. And I called the name of this episode, Architecture in Time. And the reason I did that is Abraham Joshua Heschel wrote an amazing book called The Sabbath. And it is known for one concept, which is that Shabbat is a Cathedral in Time, in fact, when it was translated into French, and my French is not really good, Les Bâttiseurs du Temps which means Architecture in Time, which is where I took my title. And the whole book if there's one thing that you do between now and Shabbat, is download The Sabbath by Abraham Joshua Heschel, because it is a poem, it is a commentary on this exact juxtaposition between sanctifying space which is the Mishkan and sanctifying time and what has Heschel argues beautifully, is that and again, I referenced this earlier, he believes that the temple came after the sin of the golden calf. And that in truth, it was time that has been made holy throughout the Bible starting from the first chapter in Genesis. And today as we read this amazing juxtaposition. And he makes some amazing insights, one of the insights has to do with what is commanded on Shabbat, these 39 laws, Heschel points out are all negative. And he picks up on something amazing that my Maimonides does in terms of how can we describe God, and Maimonides says, We can't describe God in a positive way. We can only describe God in a negative way, he is not physical, he is not finite. And Heschel says the same thing is done with Shabbat. And you may be able to parse what you can do in terms of what this 39 or 38 or 37th rule is. But the point is, that the Shabbat is on that same level of holiness, that it's defined not by what it is, but what it's not because what it is, is infinite. It was almost personified by the Jews, we welcome the Shabbat, every week, as a bride, as a partner. And he talks about it's not a different state of consciousness, but a different climate. He keeps harping on this sense of when you're in this tabernacle, you're surrounded by this environment, and that is what Shabbat is. And he talks about it was only after the people had succumbed to the temptation of worshipping a thing, a golden calf, that the erection of a tabernacle of holiness in space was commanded. But nowhere, according to Heschel, in the Bible itself, is there a reference to a holy mountain, to a holy spot, to a holy place, even the, the tabernacle itself, is a ephemoral. And I'll only finish by saying that he looks at this amazing way that we welcome the Shabbat every week with Lecha dodi. And in it, we talk about shaking off the dust and shaking off the, the downcast and the moan that we have from the destruction of the temple. And the Sabbath, replicates or replaces this Lewis temple. So really, there could be nothing more appropriate to a discussion that we've had for the last two or three weeks about a tabernacle, then understanding Herschel's concept of a tabernacle in time. And that, I believe, is the ultimate message of the juxtaposition of these two seemingly different contexts and subject matters.

 

Adam Mintz  33:21

I think that's a beautiful way to end and everyone should enjoy the Pasha this week and appreciating both the tabernacle the sacredness of place and Shabbat the sacredness of time. And that was a beautiful way of ending. There's no book like Heschel's, The Sabbath and I know we're all gonna enjoy it over Shabbat. So Shabbat Shalom to everybody. Enjoy.

 

Geoffrey Stern  33:42

Shabbat shalom. See you all next week. And please go ahead and listen to the podcast like the podcast, join my friends with giving a good review, and we'll see you all next week.

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WHEN GOD gets small

parshat terumah (exodus 25:8)

Join Geoffrey Stern and Rabbi Adam Mintz recorded on Clubhouse on February 3rd 2022 as we explore a single verse: “Make Me a temple and I will dwell within them” This iconic verse, pregnant with meaning, enables us to visit classical Jewish commentaries and discover some surprising views of God’s relationship with His creation, not just with a tabernacle or temple.

Sefaria Source Sheet: www.sefaria.org/sheets/380865

Transcript:

Geoffrey Stern  00:02

Welcome to Madlik. My name is Geoffrey Stern and at Madlik we light a spark or shed some light on the Jewish text or tradition. Along with Rabbi Adam Mintz we host Madlik disruptive Torah on clubhouse every Thursday at 8pm. Eastern. Today we explore a single verse, “Make me a temple, and I will dwell within them.” Was that a typo? Did the toe mean to say I will dwell in it. Nah, there are no typos in the Torah. So put away your Wit-Out as we discover some surprising views of God’s relationship with our world. Join us as GOD gets small Well, welcome, welcome to Madlik. You know, it’s rare. I think that we spend the whole evening on just one pasuk (verse)  or maybe even one word within that pasuk. But tonight’s the big night, we are in parshat Terumah and we’ve gotten the Ten commandments, we’ve gotten a Code of Civil Law and, and here we are, and we’re going to build the tabernacle. And as I said in the intro… Teruma means collecting the tax. So there’s the, the the technical aspects of collecting the materials, and I know Rabbi Adam is going to speak about that in his synagogue on Shabbat. But at the end of the day, after God shows Moses or Betzalel the builder, a blueprint, he says, As I quoted before in Exodus 25: 8, “and let them make me a sanctuary, that I may dwell among them.” “Veshachanti b’tocham” There are many times where we connive, we push, we massage a text, to give us meanings that are beyond the Pshat.. beyond the simple meaning of the text. But if you look at this, why does it say b’Tocham? Why does it say after God says to make a sanctuary, an edifice if you will, or that he will live amongst them? Before we get into a whole journey of what will the commentaries say? Rabbi, what do you think the simple interpretation is?

more

Adam Mintz  02:30

I don't think there is a simple interpretation. I think this verse is begging for interpretation for a real interpretation. It's so blatant, that the Torah uses the word that you wouldn't expect it to use, right? It's just like, kinda of a WOW momewnt...

 

Geoffrey Stern  02:50

I've been thinking about it all week. And the only straightforward explanation I could come up with is if it envisioned many temples. And so it was looking into the future and saying, there's going to be a tabernacle, there's going to be a temple at Shilo and at Bethel, and maybe they were going to be synagogues and sanctuaries throughout the world.

 

Adam Mintz  03:13

But then it would say Say in them... Yeah, I mean, it sounds like "B'tocham" is human amongst them amongst the people.

 

Geoffrey Stern  03:24

I agree. I'm convinced. But it's very rare. And that's why I say it seems almost like a typo  and you don't even get a sense that the commentaries are looking for a straightforward explanation. Rashi, who always comes to help, he simply says, Make for Me a sanctuary, make a holy place for the sake of My name. "V'asu L'shmi Beit Kedusha", he's bothered by a whole other problem. He's bothered by the fact that God is going to be dwelling in an edifice in a in a material subject. So he says, it's not for God, it's for his name. But he totally ignores this whole issue of what does it mean that he's going to dwell and I agree with you, it sounds almost humanistic "within them".

 

Adam Mintz  04:19

That's the question. and maybe the midrashic explanation that make me a tabernacle, and I will dwell among them, means the tabernacle will allow me to dwell among the people. Maybe that's okay. Maybe that's that's the simple explanation that the tabernacle is just made of wood or fabric or whatever it is, but it allows him to dwell among the people.

 

Geoffrey Stern  04:54

So, you know, we're kind of dancing around what I think us 20 century Jews believe which is the obvious explanation is B'tocham, means inside of you people inside of you Jews. You know, my grandmother lived to 102. And she was a health affectionado way before her time. And she always said your body is a temple. And when I read this, I think of her. But we all assume that the knee jerk interpretation is that it clearly is very humanistic. And it means that you can build all the temples you want with all the stained glass, windows and all the bricks and stones. But at the end of the day, the goal is that God will live within you; humankind. And then I'm looking for the texts. And to be honest, and maybe I'm missing something. But I didn't find an ancient Midrash or in the Talmud, something that said that explicitly. Let me give you a sense of the types of things that I did found find in the Babylonian Talmud in Ketubot, it says earlier, or in Exodus 15. It says "vetiviamu" that I will bring you and then you will make a temple. And it says, but ultimately, as it is written, that I will build a sanctuary to dwell among you. And the takeaway there is God couldn't wait. He was in love with these people. These people were in love with him. They were engaged, if you will, and they wanted to rent already, they wanted to buy a house. So it has an element of the humanity of the humanistic side. It has an element of what we've discussed in past episodes, where we say why was the Torah given in the desert and not in the land of Israel. So it makes it a universal house, because again, God's first tabernacle was on neutral ground. But most of all, it has this love story and this affection in it. But again, it's not a straightforward. I'm gonna live within every human being.

 

Adam Mintz  07:11

That is interesting. And I wonder why? Why do they shy away from what seems to be the obvious explanation?

 

Geoffrey Stern  07:21

So in Shemot Rabba It quotes Shir Hashirim the Song of Songs, it says, Open for me, my sister, my friend, and then it goes on to say For how long must I travel without a home. So the Torah says, Make for Me a sanctuary so that I need not be on the outside. "Ad Matay ehiye mithalech b'lo bayit" So here too it is a love story. There's more of a sense of the passion. There's more of a sense of this marriage. And I know, there are many interpretations of the tabernacle, as a Huppah, or maybe I should say, of the Huppah as a tabernacle. And this is a beautiful kind of commentary on what it is. But it's again, not the straight forward, Living within every human being. The one that I love the most is one that says that we are partners. So this takes away the romantic part of it. And it's in Hagaoni Uziel. So I've never heard of this. I don't think it's that old. But it talks about when you make Kiddush on Friday night, that you should not read Vayechulu that God finished. But it should save Vayechalu that we finished. And it says that when you make Kiddush on Friday night, you become a partner with God in the creation. And it goes on to say And every judge who judges a judgment and gives a truthful, true judgment. He is a partner with God. And then it ends by saying, Man is a chariot to the divine presence in the world. As it says, I may dwell among them. The whole world was not created except for this directive." So that too, I love the partnership part about it. I love the the fact that there's a little bit of the kind of necessity for God to be in the world and a partner with us. But all of these explanations are so beautiful.

 

Adam Mintz  09:40

So let's take a step back. What does it mean that God's a partner with us? Or that we're a partner with God? How do you understand just simply what those words mean? In what way are we partners with God? And why does the tabernacle reflect that

 

Geoffrey Stern  10:01

Well, I mean, I think the easiest way to, to dance around it is the Shabbat. The kiddush thing. We somehow sanctify God, we say kiddush. On a Friday night in this world, we stop working. When we work there's sweat of the brow, when God creates the world, it's more of a metaphor. But it does seem and I think we're going to touch upon this as we survey other interpretations of these words, that there is some inexplicable need. And I think that's the real answer to your question, there is no good answer of why would God create a world that needs him or her? I mean, that at the end of the day, is the real question that we're asking. When you say a partner, a true partnership is one maybe doesn't have to be of equals. But at least there's a reciprocal relationship, a need for the two parties. And the most obvious question is, why did God need a world? Why does he need a creation? Why does he need us?

 

Adam Mintz  11:12

Yeah, I mean, what you just did is you took this question about the Mishkan, and you blew it up to be a question about everything?

 

Geoffrey Stern  11:22

Well, I mean, it is a big question. And I think this concept of building a tabernacle would, on the face of it be a good time to ask a question. But by writing the verse, the way the Torah writes it, it almost forces us to to to discuss God's presence in this world. And God's presence in this world, begs the question of God's need for a world. So let me quote one more or two of these traditional commentaries that have this sense of partnership, have this sense of romance. And I shouldn't mention rabbi, in past episodes, I believe you've brought up certain Midrashim and historic texts that say that when the Jewish people are in Tzarot, are in trouble, God comes down, God is with them. And that, you know, is is part of this in terms of God making a temple and that will play out a little bit here. But that is something that you have quoted, that is a thread in Jewish thought that I think also enters into this picture. So one of the most amazing stories that I read, and I didn't have time to translate them, but they're in the source sheets in Sefaria is it's it talks about God saying to Moses, look at the plans now I need you to build this and it compares it to somebody showing a simple person, the most glamorous dress, the most glamorous habitat, and saying, I want you to go ahead and make this and it says "Kach amar Hakodosh Barachu l'Moshe asey li miskan" . Similarly, God said to Moses, make this Mishkan. And he says, and if you make this Mishkan l'mala, that I've shown you from above, and you make it L'mata, then I will come down. And it uses a word that for any of those of us who have studied the Kabbalah or the mystical tradition, it's going to make us open up our eyes, because it says,"V;yared umetzamzem shechinati benechem"  , I will come down and I will be "mitzamztem" I will diminish, I will contract, I will make small, my holy presence, and I will be down with you." So here too, you have this sense of if you'll take this bold step, and you can't say it anything but a bold step of creating this beautiful abode as if, for God. God will take the diminishing step the the reciprocal step of coming down and contracting Himself inside of it. I think that's an amazing image.

 

Adam Mintz  14:48

That is an amazing image. Now that is a definition of what partnership means. If you do A then God will do B. Partners play off one another, right they respond to one another's needs. If you do this, then God will do that "v'asu li mikdash" if you make me a tabernacle, "v'shochani b'tocham"  I will be your partner, because I will dwell in your midst. And I think the dwell in the midst means, at least according to the kabalists, that God will be "mitzamzem" somehow that he will contract Himself. Contract Himself means that he will take God which is everywhere, and kind of focus God just on the Mishkan. So  I like that a lot.

 

Geoffrey Stern  15:37

Yeah, in a previous episode, I think we called it gaming the calendar or gaming the universe. We talked about the Leap Year, and how actually, you know, creating a leap year and we have about to do that in this in this particular year, of adding a month to make the whole calendar workout is kind of like almost admitting that the world isn't quite perfect. So there's another Midrash Vayikrah Rabba Robin, that says Rabbi Abuha explained the scripture to be about the five elders that convene to make the year a leap year. What does the Holy One blessed be he do, he leaves his court above and descends and contracts His divine presence among them below. So it uses the same language "umetzamem et shechinato benehem milematan" And so there is this sense of a partnership, there is this sense of being, I wouldn't say it's a partner in crime, but it's a partner in fixing something that is, beyond our control, is not perfect. It's material. It's, it's a fascinating use of, and of course, you know, traditionally, when we talk like this, we should say the words "kiviyachol" "as if you can say" that God contracts himself, "as if you can say" that God comes down, these are all metaphors. But the metaphors are beautiful. And the metaphors are definitely powerful.

 

Adam Mintz  17:12

I would agree with that, and on some level, the idea of Mishkan is the idea of visualizing these metaphors, making these metaphors real, because if we have a tabernacle, we should imagine that God comes down, you know, the ark was built with the two cherubs on top. And the idea was that God's presence comes down through the cherubs, to the ark, and then out to the people. Now, that's an amazing image, because like, this is about God and how God is "m'tzamtzem"  but yet the image is seen as being real. And I think that's very powerful.

 

Geoffrey Stern  17:57

So the one image I want to share before we go and see how the Kabbalah took this, and the direction that it went, is the Midrash Tanchuma. And what it says is that "Rabbi Joshua Yahshua, of seeking said in the name of Rabbi Levy, this may be compared to a cave situated at the edge of the sea, though the sea rushes forth and fills the cave, the sea lacks nothing. Similarly, with the Holy One, blessed it be he may his name be blessed for through it is written and the glory of the Lord filled the tabernacle. Nevertheless, his glory is above the heaven and the earth, you should not say that the Holy One bless it be he compressed his sheckinah only into the tabernacle", I love this image of the vast sea, that doesn't need to fill the cave. But as as the water laps onto the shore, and this is particularly strong wave, it goes into the cave, and it comes out of the cave, and it doesn't need to fill the cave. But of course, for the cave, this is a big event. And I love that image of all of these images. Are the rabbi's playing, struggling, enjoying maybe this concept of how does the Divine Presence come into the physical world? Frankly, what I did is I went onto Sephera. And I did a search with tzimzum, this contraction, and all of the texts are pretty late, and they're pretty Kabalistic and we're going to get to them in a second. But there were a few pearls like this, that use this concept of contraction in a different way. It was a way of God making himself small and leaving a mark, making himself small and being our partner. Making himself or herself small, and being our lover. And I just loved all of the metaphors. And they really give such a profound meaning to and I will dwell within them.

 

Adam Mintz  20:15

I think that's great. And I think, obviously, and I will dwell within them, it calls for a metaphor, because without a metaphor, you don't know what to do with it, right?

 

Geoffrey Stern  20:25

Yeah, absolutely. And and it would have been so easy to ignore the issue, though, because everybody has a temple, you know, how do you have a religion without a temple. And this kind of focuses a little bit on some of the things that we've been talking about, which is, you know, this was not a given, this was not a kind of a reflex action, that we had to have a temple, we had to have sacrifices, we had to have prayers. At the end of the day, this was a revolution, and how the revolution chose to take certain cultural behaviors and modify them and change them is the story of the Torah that we're entering right now, when the rubber hits the road.

 

Adam Mintz  21:13

Yes, so that's also interesting, that this is the beginning of a different, you know, a different section of the Torah. And what's the relationship of this section of the Torah to what came before? Why is the why does the tabernacle follow Mount Sinai? Is it a symbol to the fact that actually the tabernacle is trying to concretize the holiness, the experience of Mount Sinai? You know, Mount Sinai was, was fleeting, it left in a second, but maybe now what we need is, we need something that will stick and that's the tabernacle.

 

Geoffrey Stern  21:53

So I think I love what you just said. That and the story of the water lapping into the cave, is a wonderful segue to see how the Kabalists and specifically Isaac Loria, and what is known as Laurianic Kabbalah, took this concept, because the reason I say it's a wonderful segue is because the whole concept of tzimzum of this contraction, as we will see, is how the spiritual Divine Presence leaves a mark. So you have a revelation, and you have a exodus from Egypt. And those are all stories in time. But how do you leave that mark? So let's explore for a second, the way Isaa Loria took this message. And this is someone who was expelled from Spain, and went to live in Safed. This was at the Inquisition in 1492. And in Safed, they created or some people believe found these ancient texts, and they created what we now call Jewish mysticism, and what he did, and I will quote, Gershon Scholem. I will paraphrase Gershom Scholem is he took what we have been discussing where God contracts him or herself, and fits it into a temple or a narrow place. And he turned it on its head, and he says, "it is one of the most amazing and far reaching conceptions ever put forth in the whole history of Kabalism. Tzimzum originally means contraction, but if used in the Kabbalah, it means withdrawal, or retreat." Let me explain how tzimzum works. The theory of symptom is as follows. Prior to Isaac Lauria, those people who were concerned with the issue we're talking about, say, How could a spiritual God create a material finite world? And one of the theories that they came up with from Plotinus was one of emanation. And emanation means, well, you know, God didn't actually create material things. First, he created maybe the idea of a table and then there was another sphere and those of you who know Kabbalah understand spherot. Spherot  are degradations. So in a more crass way, the the head of the mob is never going to have his finger on the murder. It goes through many, many different levels until it happens. It's not philosophically that satisfying because ultimately you're kicking the can down the road, and you're saying it wasn't directly that he created or she created something physical, but it was through many different spheres of increasingly material fire light objects, angels and thoughts and so forth and so on. Comes along Isaac Loria. And he turns that on his head, he says, No, God did not emanate, he contracted. So what did he do? He pulled himself away from what was and gave space for matter to appear. From a from a humanistic point of view from a pedagogic point of view. It's an amazing concept. Philosophically, you could say it doesn't resolve it any more than emanation does. But what it does do is say that God pulled himself away. And then the theory goes on that just like that water lapping into the caves, there were klipot... there were little parts of the Divine, that were left everywhere. But there was something called Shevirat hakelim, the breaking of the vessel. So when God pulled himself in, maybe this is a little bit like the Big Bang Theory, there was an explosion. And there were parts of God that we're all over. And talking about the partnership that we started in the early part, it's man's duty to be m'taken to bring those sparks of God's divinity back together. And when that happens, there will be true salvation. But what he did was he took the same concept of God somehow contracting himself. But unlike the earlier texts where God contracted and put himself into the world, and gave man the ability to experience the holiness, in Lauria's tzimsum  he pulled away from himself, and gave man the opportunity to find and to be M'taken to cure the world. It's just an amazing, absolutely amazing vision. Do you find it as exciting as I do?

 

Adam Mintz  27:13

I find it amazing. I think that's an amazing passage as you just read .... that idea. And the question is, if I could just bring it back to where we started, how is that really just an explanation of what "b'tocham"? Right ... basically that image is explaining what B'tocham means, what God does to be amongst us? And I'm trying to figure out, how does that all work?

 

Geoffrey Stern  27:41

So Shai Held my Rebbi, from Hadar, writes about the contradiction that most people believe that what the Bible says in our Parsha, about God cantracting himself into the tabernacle is 180 degrees different than God contracting himself away from the world, and letting the world become. And the way he rounds that corner, is quoting Martin Buber and others he gets back to the relationships. He says, if we're going to take away from this beautiful statement that we started with, about God being inside of the temple, and we look at it from a partnership point of view, and we look at it from a love and romance point of view. You don't want to smother the person that you love, you don't want to overwhelm the person you partner with. And so what Held does, and this is wonderful, is he says they are two sides of the same coin, that what we're learning here is that they are both right, that a relationship whether it's love or partnership or with God has to contain both the aspect of knowing that that person is present in a very profound way. But also know that that person or object or force or spirit gives you space to develop on your own. And I just love that that variation on Tzimzum, which at the end of the day becomes a variation on B'tocham, on what it means for God's presence to be amongst us.

 

Adam Mintz  27:43

I think that's beautiful. And I would just you know, kind of add that I wonder whether Kabbalah,  the whole idea of tzimzum doesn't actually find its source in the word b'tocham. That maybe the whole principle of tzimzum is an attempt to explain the way we started about why b'tocham is the right word in this context.

 

Geoffrey Stern  29:58

Well certainly Scholem when he references, the Midrash that I started with that has the word tzimzum in it, he says that Luria picked out a Midrash that no one had really focused on or studied before. So if that's the case, we give him a lot of credit. And that's the beauty of the history of ideas that ideas evolve. And so yes, it can be both things, and mean both things to everybody. So I do think that it comes from b'tocham. And at the end of the day, you know, for God's presence to be in the world is the key question that we are thinking about today, when we read Terumah, and when we discuss a tabernacle, which I love more than the temple because it is so fleeting. Because on a sukkot, which we compare to a tabernacle, we always talk about the "sukkah hanofelet" that the tabernacles can be put together and they can be taken apart. And that too, is part of tzimzum. I think what Luria pointed out was that it's a process, maybe it's a breath, in and out, present and removed. But to me, that makes b'tocham and Terumah and the Mishkan such a living message to us all in any generation.

 

Adam Mintz  31:31

That's fantastic. What a wonderful way to start these portions of the Torah that talk about Mishkan. Shabbat Shalom, everybody, enjoy "b'tocham" enjoy the understanding of the Mishkan. And we look forward to seeing everybody, next Thursday night to talk about the clothing that the Cohen used to wear. Shabbat Shalom, Geoffrey

 

Geoffrey Stern  31:52

Shabbat shalom. So you heard it here first. Next week is the fashion episode of Madlik disruptive Torah. And as always, I opened up the mic on the bimah, anyone who wants to join the after-party and has any comments, you're welcome to join. Otherwise, remember that this is a podcast and it is recorded, and you can listen to it, you can look at the Sefira source sheet and explore some of the sources that maybe we didn't have a chance to cover, Michael, welcome to the Bima. And welcome back.

 

Michael Stern  32:28

Thanks, Geoffrey. Really beautiful evening. Remember when you sent me about what the Pope wrote about the little going into the little? And so I just wanted to ask you if you're still trying to get the message that God is within?

 

Geoffrey Stern  32:50

So thank you for reminding me. And what Michael is talking about is I have a custom, I  turn on high mass at the Vatican on Christmas night. And this year, the Pope was talking about why in Christianity, God chose a little baby. And it was that littleness. And I do think that there's no question about it. Whether every human being is a temple, or this temporary tabernacle, and even the dwelling itself, nothing is permanent, but it's also very small, the small voice, so I love that addition. And I think it it rings very true.

 

Michael Stern  33:38

Well, good. And I also love Geoffrey ... from now on when I made kiddish, I will be making kiddish with God. I thought it was like a nice L'Chaim ... we look at each other's eyes. But wow, it's like with God and me how the week was, what my lessons learned, and new commitments and to God and me. And that was so beautiful. Thank you.

 

Geoffrey Stern  34:05

I love that. I love that. And you know, there were those that say that the reason why we have two candles is because we have an extra soul on Shabbat Neshama Yetera and I think that also reflects, no pun intended, the partnership, it's about a partnership. It's about welcoming the angels when you start it's about the two loaves so much of it as you think about it is about the duality that becomes one or even if it doesn't become one, at least it goes down that path. So I do love that. I do love that Vayechulu story. Ok. Shabbat Shalom, everybody, and we'll see you all next week.

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