tag:blogger.com,1999:blog-343385250344373302024-03-04T23:22:27.197-05:00Migdalor Guy's New Blog<p>Random Musings About Life, Torah, Judaism and Everything</p>
<p></p>Migdalor Guyhttp://www.blogger.com/profile/14343484923710511769noreply@blogger.comBlogger533125tag:blogger.com,1999:blog-34338525034437330.post-3025848657205202422021-02-05T10:09:00.000-05:002021-02-05T10:09:03.219-05:00New Posts Coming Soon<h2 style="text-align: center;"> Coming soon - new Random Musings on the weekly parasha, along with more fun parody/contrafacta and commentary.</h2>migdalorguyhttp://www.blogger.com/profile/01662053981342064741noreply@blogger.com0tag:blogger.com,1999:blog-34338525034437330.post-43445854494515083902019-06-21T17:37:00.001-04:002019-06-21T18:02:55.904-04:00Random Musing Before Shabbat–B’ha’alot’kha 5779–Contrafacta Torah<p><font face="Tahoma" size="3">I thought it was past time for a little musical levity (hey, there's a sort of Jewish joke in that, too.) So here are some ditties I've written based on things from this week's parasha, B'ha'alot'kha. By strict definition, these are contrafacta - musical melodies to which new or different lyrics have been added. (To be parody, technically they would have to somehow make fun of, or refer to the song's original lyrics and musical combination.)</font><p><font face="Tahoma" size="3">(<u>To the tune of “Home On the Range”</u>)</font><p><font face="Tahoma" size="3">Oh G”d has a home, as through Sinai we roam,<br>When G”d’s presence descends, there we stay<br>When spirit lifts high, to that place we say bye,<br>Yet our skies remain cloudy each day</font></p><p><font face="Tahoma" size="3"><font face="Tahoma" size="3">Clouds, G”d’s semaphore<br>When to move, to stay put, and what’s more<br>Where often is heard, a discouraging word<br>As G”d’s miracles we do ignore.</font></font></p><p><font face="Tahoma" size="3">At night time the cloud would appear to the crowd<br>As a fire blazing over the tent<br>And when morning came, ‘twas no longer a flame<br>But a cloud that would G”d represent</font></p><p><font face="Tahoma" size="3">Clouds, G”d’s semaphore<br>When to move, to stay put, and what’s more<br>When sometimes G”d heard a discouraging word<br>G”d would often then give us what for<br></font></p><p><font face="Tahoma" size="3">For as long as the cloud the Mishkan would enshroud<br>We would stay camped in that very spot<br>When the cloud went away whether night time or day<br>Moving on would again be our lot.<br></font></p><p><font face="Tahoma" size="3">Clouds, clouds, in control<br>To move out, to encamp, slow our roll<br>With a message writ large, we knew G”d was in charge<br>We G”ds name in our prayers did extol.</font></p><p><font face="Tahoma" size="3">For a month, week, or day, in one place we might stay<br>Our movement the cloud did dictate<br>G”d was sieving us out, of that there is no doubt<br>’Tis the price when G”d’s will you negate.<br></font></p><p><font face="Tahoma" size="3">Home, home, it’s so strange<br>It’s so near, yet so far far away<br>Though it might seem absurd, we will stay undeterred<br>Though our skies remain cloudy each day.</font></p><p><font face="Tahoma"><font size="3"><br></font></font><p><font face="Tahoma"><font size="3">(<u>To the tune of “June Is Bustin’ Out All Over” from “Carousel”)</u></font></font><p><font face="Tahoma" size="3">Music by Richard Rodgers, original lyrics by Oscar Hammerstein II</font><p><u><br><font face="Tahoma" size="3"></font></u><p><font face="Tahoma" size="3">Meat is coming out your nostrils<br>I told you be careful what you wish<br>You grew weary of the manna and you whined and said “We wanna<br>eat some meat, perhaps some quail, a tasty dish”<br></font></p><p><font face="Tahoma" size="3">Meat is coming out your nostrils<br>Perhaps now a lesson will be learned<br>When Your G”d gives you directions you rebut with insurrections<br>Thus Your G”d has every right to be concerned.<br>Because it’s meat – what a treat!<br>Stuff yourselves with meat! Meat! Meat!</font></p><p><font face="Tahoma" size="3"><br></font><p><font face="Tahoma" size="3">(<u>To the tune of the Sea Chanty “Blow the man Down”</u>)</font><p><font face="Tahoma" size="3">Eldad and Medad were two Israelite guys<br>Oy, vey! Look what they did!<br>Ecstatically throughout the camp prophesied<br>Someone tell Moshe, look what they did</font><p><font face="Tahoma" size="3">But Moses’ response came as quite a surprise<br>Oy, vey! Look what they did!<br>Eldad and Medad have the spirit I prize<br>Spirit I wish was in every Yid!</font><p><font face="Tahoma" size="3"><br></font><p><font face="Tahoma" size="3">(<u>To the tune of “A Little Gossip” from”Man of La Mancha”</u>)</font><p><font face="Tahoma" size="3">Music by Mitch Leigh, original lyrics by Joe Darion</font><p><font face="Tahoma" size="3">AHARON:A little gossip, a little chat<br>MIRIAM: A little idle talk of this and that<br>BOTH: Just brother-sister talk about our bro<br>A person’s gotta vent – can’t keep it in, y’know</font><p><font face="Tahoma" size="3">AHARON: “Dearest Miriam what do you think of that woman?<br>Why would Moshe go and wed a Cushite dame?”<br>MIRIAM: ”My dear Aharon it’s a shanda, one I do not understand-a,<br>By his marriage he has brought our family shame!”</font><p><font face="Tahoma" size="3"><br></font></p><p><font face="Tahoma" size="3">AHARON:A little gossip, a little chat<br>MIRIAM: A little idle talk of this and that<br>BOTH: Just brother-sister talk about our bro<br>A person’s gotta vent – can’t keep it in, y’know</font></p><p><font face="Tahoma" size="3"><font face="Tahoma" size="3">MIRIAM: Brother Moshe seems to think he’s someone special<br>AHARON: How he lords it over us is just not fair<br>BOTH: I think the time has come to tell that G”d spoke through us two as well<br>Our rightful place as leaders we declare!</font></font></p><p><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3">G”D: You little gossips, you little brats<br>It’s time for us to speak of tit for tats<br>Your brother Moshe is the one I chose<br>Your have invoked My wrath, your faults you do expose<br></font></font></font></p><p><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3">MIRIAM: Oh my arm with snow white scales it now is covered<br>Though I notice too that Aharon is unharmed<br>MOSHE: I cry out to You “El na r’fana lah”<br>G”D: She must pay the price, for seven days disarmed.</font></font></font></p><p><font face="Tahoma" size="3">G”D: You should not gossip, you should not chat<br>Of other people, saying this and that<br>So treat all persons as yourself you’d treat<br>And you might reap rewards that would be hard to beat!</font></p><p><font face="Tahoma" size="3"><br><u>(To the tune of "They Call the Wind Maria" from "Paint Your Wagon"</u>)</font></p><p><font face="Tahoma" size="3">Music by Frederick Loewe, original lyrics by Alan J. Lerner</font><p><font face="Tahoma" size="3">In Sinai land they've got a name<br>For adults and old-timers<br>Who moan and gripe the whole day long<br><font face="Tahoma" size="3">They call those Israelites whiners!</font></font><p><font face="Tahoma"><font size="3">It's sad but true most of the time<br>These people cause their own ache<br>They oft forget the miracles<br>That G"d has done for their sake <br></font></font></p><p><font face="Tahoma"><font size="3">They're whiners, they're whiners!<br>They call those Israelites whiners!</font></font></p><p><font face="Tahoma"><font size="3"><br><u>(To the tune of "Seventy-Six Trombones" from "The Music Man")</u></font></font></p><p><font face="Tahoma"><font size="3">Music and original lyrics by Meredith Wilson<br><br>Both trumpets in long blasts call assembly<br>But just one horn blown means only chiefs<br>Blowing short blasts says that first the eastern tribes shall move<br><font face="Tahoma"><font size="3"><font face="Tahoma" size="3">With the next short blasts shall come the south</font></font></font></font></font></p><p><font face="Tahoma" size="3">All Aharon's sons shall become the trumpeters<br>Now and for all generations to come<br><font face="Tahoma" size="3">In times of war short blasts will remind G"d of the pact<br>And on chagim, they'll call us all to G"d.</font></font><p><font face="Tahoma" size="3">When you make the silver trumpets make them hammered work<br>Make sure they're loud, heard by the crowd, any time of day</font><p><font face="Tahoma" size="3">You shall blow them on all holidays and on the new moon,<br><font face="Tahoma" size="3">Each trumpet tune, showing the folks the way</font></font><p><font face="Tahoma" size="3">On the twentieth day, the second month, the second year<br>Since the Pharoah let Israel go, then the cloud did rise<br>To signify the time was nigh to head to Paran from Sinai<br>Years from now only will some reach the prize.</font></p><p><font face="Tahoma" size="3"><font face="Tahoma" size="3">Six-hundred-thirteen that's what the rabbis say<br>Are the number of mitzvot found in Torah<br>Though at Sinai we just heard ten, we will here them once again<br>Somewhat differently in D'varim<br>Lots of things happen while we are wand'ring round<br>Winnowing faithless out as we trod<br><font face="Tahoma" size="3">While we wander the wilderness, and our mighty trumpets sound<br>We'll be marching, all our faith in G"d.</font></font></font></p><p><font face="Tahoma" size="3">[All contrafacta lyrics ©2019 by Adrian A. Durlester]</font><p><font face="Tahoma" size="3">Hope you enjoyed this little musical interlude.</font><p><font face="Tahoma" size="3">Shabbat Shalom,</font><p><font face="Tahoma" size="3">Adrian<br>©2019 by Adrian A. Durlester</font><p><font face="Tahoma" size="3">Other musings on this parasha:</font><p><a href="http://migdalorguysblog.blogspot.com/2017/06/random-musing-before-shabbat-bhaalotkha.html"><font face="Tahoma" size="3">B'ha'alot'kha 5777 - Of Singin, G"d, and Bathrooms</font></a><br><a href="http://migdalorguysblog.blogspot.com/2015/06/random-musing-before-shabbat-bhaalotkha.html"><font face="Tahoma" size="3">B'ha'alot'kha 5775 - Between the Nuns</font></a><br><a href="http://migdalorguysblog.blogspot.com/2014/06/random-musing-before-shabbatbhaa-lotkha.html"><font face="Tahoma" size="3">B'ha'alot'kha 5774 - Zechariah's Woo-Woo and Letting Go</font></a><br><a href="http://migdalorguysblog.blogspot.com/2013/05/random-musing-before-shabbatbhaa-lotkha.html"><font face="Tahoma" size="3">B'ha'alot'kha 5773-Still Ecstatic After All These Years</font></a><br><a href="http://www.durlester.com/musings/bhaalotkha5771.htm"><font face="Tahoma" size="3">B'ha'alot'kha 5771 - Mandatory Retirement</font></a><br><a href="http://www.durlester.com/musings/bhaalotkha5770.htm"><font face="Tahoma" size="3">B'ha'alot'kha 5770 - Ecstasy (Redux 5760)</font></a><br><a href="http://www.durlester.com/musings/bhaalotkha5766.htm"><font face="Tahoma" size="3">B'ha'alot'kha 5766 - Vay'hi Binsoa - Movin' Out, Movin' On</font></a><br><a href="http://www.durlester.com/musings/bhaaloTcha5765.htm"><font face="Tahoma" size="3">B'ha'alot'cha 5765-Unintended Results?</font></a><br><a href="http://www.durlester.com/musings/behaalotecha5760.htm"><font face="Tahoma" size="3">Beha'alotekha 5762 - Redux 5759 - The Kiss of Moshe</font></a><br><a href="http://www.durlester.com/musings/behaalotecha5760.htm"><font face="Tahoma" size="3">Beha'alotekha 5760-Ecstasy</font></a></p>migdalorguyhttp://www.blogger.com/profile/01662053981342064741noreply@blogger.com0tag:blogger.com,1999:blog-34338525034437330.post-41841248795451416762019-06-14T10:49:00.001-04:002019-06-14T10:53:19.306-04:00Random Musing Before Shabbat–Naso 5779 - Refolding the Fourth Fold<p><font face="Tahoma" size="3">Many years back, in 1994, I wrote a musing for Shabbat Naso that has been reused and reposted a few times as I always seem to run into conflicts around this time of year that keep me busy and make it difficult to write fresh musings. This year, I ran into those conflicts the past few weeks, and had to defer to recycled musings. I had the time to write an entirely new musing this week. I didn’t. I feel somewhat guilty at again recycling some older material, but, truth be told, I really did have a new insight to add, and even though I actually started putting together several different variation o entirely new musings, I kept coming back to wanting to expand upon this one just one more time. So here it is. It starts out with the original text used in 1994, then edited and updated in 2004 and 2007. I’ve done a small touch of new editing, interspersed a few new thoughts, and then added in my new thoughts at the end.</font></p><h1 align="center">The Fourth Fold (Refolded)</h1><blockquote><p align="right"><font face="SBL Hebrew" size="5">יְבָרֶכְךָ֥ יְהוָ֖ה וְיִשְׁמְרֶֽךָ׃</font><p><font face="Tahoma" size="3">Y'varech'cha Ad"nai v'yishmarekha</font><p><font face="Tahoma" size="3">24 The LORD bless you and protect you!</font><p align="right"><font face="SBL Hebrew" size="5">יָאֵ֨ר יְהוָ֧ה ׀ פָּנָ֛יו אֵלֶ֖יךָ וִֽיחֻנֶּֽךָּ׃</font><p><font face="Tahoma" size="3">Yaeir Ad"nai panav eilekha v'chuneka</font><p><font face="Tahoma" size="3">25 The LORD <i></i>deal kindly and graciously with you!</font><p align="right"><font face="Tahoma" size="3"><font face="SBL Hebrew" size="5">יִשָּׂ֨א יְהוָ֤ה ׀ פָּנָיו֙ אֵלֶ֔יךָ וְיָשֵׂ֥ם לְךָ֖ שָׁלֽוֹם</font> </font><p><font face="Tahoma" size="3">Yisa Ad"nai panav eilekha, v’yaseim l'kha shalom.</font><p><font face="Tahoma" size="3">26 The LORD <i></i>bestow His favor upon you and grant you peace!</font></p></blockquote><p><font face="Tahoma" size="3">Y'varech'cha Ad"nai v'yishmarecha Yaeir Ad"nai panav eilecha v'chunecha Yisa Ad"nai panav eilecha, vayaseim l'cha shalom.</font><p><font face="Tahoma" size="3">In the Ashkenazi rite, there is a fourth line that gets left off the Priestly benediction. (It is included in the Sephardi rite.)</font><blockquote><p align="right"><font face="SBL Hebrew" size="5">וְשָׂמ֥וּ אֶת־שְׁמִ֖י עַל־בְּנֵ֣י יִשְׂרָאֵ֑ל וַאֲנִ֖י אֲבָרֲכֵֽם׃</font><p><font face="Tahoma" size="3">V'samu et-sh'mi al-b'nei Yisrael v'ani avarkhem.</font><p><font face="Tahoma" size="3">27 Thus they shall link My name with the people of Israel, and I will bless them.</font></p></blockquote><p><font face="Tahoma" size="3">Yes, omitting it helps preserve the beautiful poetic structure of the three-fold benediction. And even modern leadership and management pundits sing the virtues of the triad in writing and speaking.</font><p><font face="Tahoma" size="3">But in dropping this line from this blessing, I think perhaps we are losing something.</font><p><font face="Tahoma" size="3">"They shall put my name upon the people of Israel, and I will bless them." (The JPS version says "link My name" which, in context, also seems to fit.)</font><p><font face="Tahoma" size="3">Some might say the fourth line merely restates the obvious. In each of the previous three lines, we are told that G"d is in charge, and it is by G"d's grace that good things are bestowed upon us. So why remind us that we need to link G"d's name with our people?</font><p><font face="Tahoma" size="3">But that's exactly the point. We DO need to be reminded. Sometimes we don't make the connection-we take G"d for granted. And we forget the special nature of our connection with G"d - our holy covenant.</font><p><font face="Tahoma" size="3">The threefold benediction has been bandied about a lot, especially in recent times, especially by liberal Jews. (The Orthodox generally reserve this benediction for particular usages and times. In Reform, especially, the usage has seen a wide variance.) For one thing, i<font face="Tahoma" size="3">t's not popular these days to say anything that might seem exclusivist. (That may be another reason the fourth line has been dropped from the blessing.) In many congregations, the priestly benediction is used regularly at services as a replacement for the whole at home evening bless by parents of children (which also includes the Hamalakh HaGoel.) Routinely now, at services, parents with children present are asked to bless their children as the priestly benediction is said. <font face="Tahoma" size="3"><br></font></font></font><p><font face="Tahoma" size="3">Yet again, in our discomfort with anything exclusivist (perhaps in this case, those present without children with them) we’re modifying our prayers and services. In fact, in the congregation where I work, and in other congregations around the country, the usage of an expanded version of the three-fold benediction has been introduced. I’ve heard several variations. In our congregation, parents with children present stand and the first two verses of the blessing are said. Then, the version we’re using starts the third benediction</font><blockquote><p align="right"><font face="Tahoma" size="3"><font face="SBL Hebrew" size="5">יִשָּׂ֨א יְהוָ֤ה ׀ פָּנָיו֙ אֵלֶ֔יךָ</font></font></p></blockquote><p align="left"><font face="Tahoma" size="3">but then stops there, at which point everyone in the congregation is asked to stand, and the following more inclusive text is recited to complete the blessing:</font><blockquote><p align="right"><font face="SBL Hebrew" size="5">הָרַחְמָן הּוא יְבָרְֵך אֶת כֻלָנּ</font><p align="left"><font face="Tahoma" size="3">Harachaman Hu Y’varekh et kulanu,</font><p align="right"><font face="Tahoma" size="3"><font face="SBL Hebrew" size="5"> וְיָשֵׂ֥ם לָנּ שָׁלֽוֹם</font> </font><p><font face="Tahoma" size="3">v’yaseim lanu shalom </font><p><font face="Tahoma" size="3">May the Merciful One <i></i>bestow favor upon all of us and grant us peace!</font></p></blockquote><p><font face="Tahoma" size="3">Note that I’m not complaining about or critical of this practice. In fact, I participated in helping to shape it. We have a young rabbi, and she has young children, and she has opened the congregation’s eyes to being welcoming and open to the presence of young children at services. Utilizing the priestly blessing as a moment to make families feel welcome and appreciated seems a somewhat appropriate choice. I’ll admit it can still be a little jarring, largely because we’re attempting to integrate it using a modified version of Steve Dropkin’s musical setting of Y’varekh’kha. I’m not entirely sure we’ve yet found the best way to utilize the priestly blessing in an inclusive manner, but I’m all for experimenting with prayer and the worship service.</font><p><font face="Tahoma" size="3">In congregations where adults at services generally outnumber children, it makes a certain sense to not make adults without any children, or with grown children, or simply with children who are not present to feel excluded, and this extended form of the priestly blessing can help accomplish that. At the same time, I do find myself asking why every moment must always be about everybody. I am very much a universalist, but even I think there are times and places where it is acceptable for Judaism to differentiate itself, and within Jewish practice for people to differentiate themselves (i.e. adults and children) as long as the differentiation is not in service, even unintentionally, to any form of repression, exclusion (i.e. misogyny, age-ism, etc.) or exceptionalism. These are the challenges of shaping Judaism (and Jewish education) for the 21st century and beyond.</font><p><font face="Tahoma" size="3">Despite the daily horror show in which we are living, especially here in the U.S., there are good things happening around us. Our children are certainly more universalist in their attitudes, more accepting and embracing of diversity (almost to the point of not really seeing differences, for example, between a married couple of two genders or just one.) When Judaism is trying to sell the exclusivism, they’re just not buying it. If we aren’t helping them pave the way to their imagined and desired future, we simply become obstacles to be brushed aside, or trampled underneath. If we work with them side-by-side, we can help them to understand when and where there are places to allow for things that are, if not exclusive or unique, things, ideas, practices, etc. which we hold particularly dear to ourselves as Jews.</font><p><font face="Tahoma" size="3">I’ve really digressed, and I’d like to circle back now to where this musing started back when it was first written. I want to come back to the priestly blessing as we inherited it. Forget any modifications for inclusivity (though ignore the inherent gendering of the language, if you can.) </font><p><font face="Tahoma" size="3">From<font face="Tahoma" size="3"> the preceding verses (22 and 23) it’s clear that this blessing was to be said by the priests. Well, they’re gone. The rabbis, through the story of the oven at Ahknai, and various other devices, seem to have made themselves the inheritors of the power the Torah grants to the priests of Aaron to recite this blessing on behalf of the people. It's been used at all sorts of occasions, and in all sorts of contexts, and by all sort of people – ordained clergy, lay leaders, people who claim the status of being a kohen or not. It is also widely in use in Christian worship. It's my personal belief, too, that sometimes it's a bit overused-simply because it is such a powerful piece of poetry and prayer. Really, really good blessings like this one-do they lose their power and majesty when overused? Can one really overuse a prayer or blessing? Some would say not. I think we can, and I believe we are the worse for it, despite good intentions (remember Nadav and Avihu? On the other hand, remember Eldad and Medad. Sigh.) I find it a very powerful and moving blessing, elegant in its simultaneous simplicity and complexity, in the manner of Mozart. (Better, surely, than Mozart, for its author outshines Mozart in every way!) But again I digress.</font></font><p><font face="Tahoma" size="3"><font face="Tahoma" size="3">I think the priestly benediction has lost the connection to its original purpose, because of the omission of the fourth line. It has become a prayer where we, as a community, or as individuals, ask and pray for G"d's blessing. In it's original form, I think perhaps it was a telling or an instruction. G"d will bless you and keep you. G"d will make G”d's face to shine on you. G"d will bestow favor upon you and grant you peace.</font></font><blockquote><p align="right"><font face="SBL Hebrew" size="5">וְשָׂמ֥וּ אֶת־שְׁמִ֖י עַל־בְּנֵ֣י יִשְׂרָאֵ֑ל וַאֲנִ֖י אֲבָרֲכֵֽם׃</font></p></blockquote><blockquote><p><font face="Tahoma" size="3">V'samu et-sh'mi al-b'nei Yisrael v'ani avarkhem.</font></p></blockquote><blockquote><p><font face="Tahoma" size="3">27 Thus they shall link My name with the people of Israel, and I will bless them.</font></p></blockquote><p><font face="Tahoma" size="3"><font face="Tahoma" size="3">This is the true and full meaning of the blessing, in my view. G"d will keep us, because G"d has a special covenant with us, and will bless the people Israel. (That doesn't mean G"d won't bless or keep anybody else. Our covenant doesn't necessarily make us better than others. If anything, it is an obligation and a burden.) This fourth line is our reminder of who we are, and that in all our prayers, we must remember G"d's covenant with us. It's hard, in the aftermath of the Shoah, in the aftermath of almost two millennia of persecution and misfortune, and in light of modernity, to sometimes remember that we, Israel, are a covenanted people. It thus being so hard, we all the more need now to include this fourth line with our use of the threefold benediction (I think all my past English teachers would shudder at that sentence...but I digress again.) When so much about us makes us doubt G"d, makes us doubt the reality and continuance of Israel's covenant with G"d, we need to be reminded.</font></font></p><p><font face="Tahoma" size="3">Perhaps there’s a way to incorporate this fourth line with the additional or modified non-exclusionary language, making the prayer even more inclusive?</font></p><font face="Tahoma" size="3"><p>OK, so here I am again in 2019, realizing there’s an additional point I want to make. More than the including of the original fourth verse of the blessing serves to illuminate our covenantal relationship with G”d, I believe it serves an even greater purpose. It (like the revisions being used in my congregation and elsewhere) draws attention to this as a communal blessing. The first three verses are in the singular. (And this is also why they have become and work well as part of the normative bedtime prayers by parents for children.) Those are not plural “you” suffixes. (They could have been. The prayer could have been written as “May G”d bless y’all…”) That does not mean that we do not understand the “you” as meaning each of us – but “each of us” is not the same as “all of us” (and now, as a I think about it, this may be why I haven’t fully grown to appreciate or accept the revised version using “kulanu.”) When the priests said these words to the people, each person understood that it was being spoken to each of them, individually. It’s the missing fourth line (at least in the Ashkenazi rite) that reaffirms that the individual “yous” are all part of the blessing and the covenant as “b’nei Yisrael” the “children of Israel.” It’s a subtle difference: “each of us” and “all of us.” Or is it? This is sometimes I think we all need to think about and consider.<p>So I conclude as I did back in 1999: </p></font><p><p><font face="Tahoma" size="3">Next time you say or hear this powerful blessing, trying adding that extra line:</font></p><div><blockquote><p align="right"><font face="SBL Hebrew" size="5">וְשָׂמ֥וּ אֶת־שְׁמִ֖י עַל־בְּנֵ֣י יִשְׂרָאֵ֑ל וַאֲנִ֖י אֲבָרֲכֵֽם׃</font></p></blockquote><blockquote><p><font face="Tahoma" size="3">V'samu et-sh'mi al-b'nei Yisrael v'ani avarkhem.</font></p></blockquote><blockquote><p><font face="Tahoma" size="3">27 Thus they shall link My name with the people of Israel, and I will bless them.</font></p></blockquote><font face="Tahoma" size="3">My prayer for you and yours this Shabbat: link G"d's name with the people of Israel, your people, so that you remember G"d's covenant with them-with you. I pray this for each of us. For all of us.</font></div><p><font face="Tahoma" size="3">Shabbat Shalom,</font><p><font face="Tahoma" size="3">Adrian</font><p><font face="Tahoma" size="3">© 2019 (portions ©1999, 2004, 2007) by Adrian A. Durlester</font><p><font face="Tahoma" size="3">Other musings on this parasha:</font><p><a href="http://migdalorguysblog.blogspot.com/2018/05/random-musing-before-shabbat-naso-5778.html"><font face="Tahoma" size="3">Naso 5778 – G'd's Roadies (Revised and Revisited)</font></a><br><a href="http://migdalorguysblog.blogspot.com/2015/05/random-musing-before-shabbat-nasso-5775.html"><font face="Tahoma" size="3">Nasso 5775 - West-Tzorah-Side Story</font></a><br><a href="http://migdalorguysblog.blogspot.com/2013/05/random-musing-before-shabbatnaso.html"><font face="Tahoma" size="3">Naso 5773 - Guilt. Self. It.</font></a><br><a href="http://migdalorguysblog.blogspot.com/2012/06/random-musings-before-shabbat-naso-5772.html"><font face="Tahoma" size="3">Naso 5772 - Keeping Me On My Toes II </font></a><br><a href="http://www.durlester.com/musings/naso5771.htm"><font face="Tahoma" size="3">Naso 5771 - The Nazarite Conundrum</font></a><br><a href="http://www.durlester.com/musings/nasso5770.htm"><font face="Tahoma" size="3">Nasso 5770 - Cherubic Puzzles</font></a><br><a href="http://www.durlester.com/musings/naso5768.htm"><font face="Tahoma" size="3">Naso 5768 - G"d's Roadies</font></a><br><a href="http://www.durlester.com/musings/naso5767.htm"><font face="Tahoma" size="3">Naso 5767 (Redux 5759) - The Fourth Fold</font></a><br><a href="http://www.durlester.com/musings/naso5765.htm"><font face="Tahoma" size="3">Naso 5765-Northeast Gaza-Side Story</font></a><br><a href="http://www.durlester.com/musings/Naso5763.htm"><font face="Tahoma" size="3">Naso 5763--Lemon Pledge</font></a><br><a href="http://www.durlester.com/musings/naso5759.htm"><font face="Tahoma" size="3">Naso 5759-The Fourth Fold</font></a><br><a href="http://www.durlester.com/musings/naso5760.htm"><font face="Tahoma" size="3">Naso 5760-Bitter Waters</font></a><br><a href="http://www.durlester.com/musings/naso5761.htm"><font face="Tahoma" size="3">Naso 5761-Keeping Me On My Toes</font></a><br><a href="http://www.durlester.com/musings/Naso5762.htm"><font face="Tahoma" size="3">Naso 5762-Wondrous Names (Haftarah Naso from Judges)</font></a><p><font face="Tahoma" size="3"><br></font>migdalorguyhttp://www.blogger.com/profile/01662053981342064741noreply@blogger.com0tag:blogger.com,1999:blog-34338525034437330.post-25167647999654187032019-06-07T16:23:00.001-04:002019-06-07T16:23:19.760-04:00Random Musing Before Shabbat–B’midbar 5779–Still Not New<p><font face="Tahoma" size="3">I’m on a streak folks. Another week of life getting in the way of writing a musing. So try one of these previous musings:</font></p><p><a href="http://migdalorguysblog.blogspot.com/2018/05/random-musing-before.html"><font face="Tahoma" size="3">B'midbar 5778 - Doorway to Hope (Revised)</font></a><br><a href="http://migdalorguysblog.blogspot.com/2017/05/random-musing-before-shabbatbmidbar.html"><font face="Tahoma" size="3">B'midbar 5777 - What Makes It Holy (Revised and Revisited 5767)</font></a><br><a href="http://migdalorguysblog.blogspot.com/2015/05/random-musing-before-shabbatbmidbar.html"><font face="Tahoma" size="3">B'midbar 5775 - The Reward At The End Of The Boring?</font></a><br><a href="http://migdalorguysblog.blogspot.com/2014/05/random-musings-before-shabbatbamidbar.html"><font face="Tahoma" size="3">Bemidbar 5774 - Torah as Anecdote-It's a Good Thing</font></a><br><a href="http://migdalorguysblog.blogspot.com/2013/05/random-musing-before-shabbatbemdibar.html"><font face="Tahoma" size="3">Bemidbar 5773 - Who Really Provides?</font></a><br><a href="http://www.durlester.com/musings/bemidbar5771.htm"><font face="Tahoma" size="3">Bemdibar 5771 - Moving Treasures</font></a><br><a href="http://www.durlester.com/musings/bemidbar5770.htm"><font face="Tahoma" size="3">Bemidbar 5770 - Sense Us</font></a><br><a href="http://www.durlester.com/musings/bemdibar5769.htm"><font face="Tahoma" size="3">Bemidbar 5769 - That V'eirastikh Li Feeling</font></a><br><a href="http://www.durlester.com/musings/bamidbar5767.htm"><font face="Tahoma" size="3">Bamidbar 5767-What Makes It Holy? (Redux & Revised 5761)</font></a><br><a name="bemidbar" href="http://www.durlester.com/musings/bemidbar_5766.htm"><font face="Tahoma" size="3">Bemidbar 5766-Redux 5760-Knowing Our Place</font></a><br><a href="http://www.durlester.com/musings/bemidbar5764.htm"><font face="Tahoma" size="3">Bemidbar 5764-Doorway to Hope</font></a><br><a href="http://www.durlester.com/musings/bemidbar5763.htm"><font face="Tahoma" size="3">Bemidbar 5763-Redux 5759 (with additions for 5763)</font></a><br><a href="http://www.durlester.com/musings/bemidbar5762.htm"><font face="Tahoma" size="3">Bemidbar 5762-They Did As They Were Told? You Gotta be Kidding!</font></a><br><a href="http://www.durlester.com/musings/bemidbar5759.htm"><font face="Tahoma" size="3">Bemidbar 5759-Marrying Gd-Not Just for Nuns</font></a><br><a href="http://www.durlester.com/musings/bemidbar5760.htm"><font face="Tahoma" size="3"> Bemidbar 5760-Knowing Our Place</font></a><br><a href="http://www.durlester.com/musings/bereshit5761.htm"><font face="Tahoma" size="3">Bemidbar 5761-What Makes it Holy</font></a><p><font face="Tahoma" size="3">Shabbat Shalom,<br>Adrian</font><p><font face="Tahoma" size="3"><br></font></p>migdalorguyhttp://www.blogger.com/profile/01662053981342064741noreply@blogger.com0tag:blogger.com,1999:blog-34338525034437330.post-80205261543077560342019-05-31T15:58:00.001-04:002019-05-31T15:58:18.828-04:00Random Musing Before Shabbat–B’khukotai 5779–Not New<p><font face="Tahoma" size="3">Life has once again interfered with my time this week, so no new musing to offer. However, last year’s musing for the combined B’har-B’khukotai was based on text from B’khukotai, and is as timely, if not more so, than it was a year ago.</font></p><p><font face="Tahoma" size="3">B’har-B’khukotai 5778 – Row, Row, Row Your Boat</font></p><p><a href="http://migdalorguysblog.blogspot.com/2018/05/random-musing-before-shabbatbhar.html"><font face="Tahoma" size="3">http://migdalorguysblog.blogspot.com/2018/05/random-musing-before-shabbatbhar.html</font></a></p><p><font face="Tahoma" size="3">Feel free to check out these other musings on this parasha as well:</font></p><p><a href="http://migdalorguysblog.blogspot.com/2014/05/random-musing-before-shabbatbckhukotai.html"><font face="Tahoma" size="3">B'khukotai 5774 - Taking the Hard Way Yet Again</font></a><br><a href="http://www.durlester.com/musings/bekhukotai5771.htm"><font face="Tahoma" size="3">Bekhukotai 5771 - The Long Road Ahead</font></a><br><a href="http://www.durlester.com/musings/bekhukotai5765.htm"><font face="Tahoma" size="3">Bekhukotai 5765-I'll Take the Hard Way</font></a><br><a href="http://www.durlester.com/musings/bechukotai5763.htm"><font face="Tahoma" size="3">Bechukotai 5763-Keri Is So Very...</font></a><br><a href="http://www.durlester.com/musings/bechukotai5760.htm"><font face="Tahoma" size="3">Bekhukotai 5760-Repugnant Realities</font></a></p><p><a href="http://migdalorguysblog.blogspot.com/2018/05/random-musing-before-shabbatbhar.html"><font face="Tahoma" size="3">B'har-B'khukotai 5778 - Row, Row, Row Your Boat</font></a><br><a href="http://migdalorguysblog.blogspot.com/2017/05/random-musing-before-shabbat-bhar.html"><font face="Tahoma" size="3">B'har-B'khukotai 5777 - Keri Is So Very... (Revisited 5763)</font></a><br><a href="http://migdalorguysblog.blogspot.com/2013/05/random-musing-before.html"><font face="Tahoma" size="3">B'har B'khukotai 5773 - In Smite Of It All</font></a><br><a href="http://migdalorguysblog.blogspot.com/2012/05/randopm-musing-before-shabbatbehar.html"><font face="Tahoma" size="3">B'har-B'khukotai 5772 - Scared of Leaves (Redux & Revised 5769)</font></a><br><a href="http://www.durlester.com/musings/beharbkhu5770.htm"><font face="Tahoma" size="3">B'har-B'khukotai 5770 - Bad Parenting 301</font></a><br><a href="http://www.durlester.com/musings/beharbkhuk5769.htm"><font face="Tahoma" size="3">Behar-Bekhukotai 5769- Scared of Leaves?</font></a><br><a href="http://www.durlester.com/musings/behbkhukh5767.htm"><font face="Tahoma" size="3">Behar-Bekhukotai 5767-A Partridge in a Tree of Life</font></a><br><a href="http://www.durlester.com/musings/beharbehuhotai5766.htm"><font face="Tahoma" size="3">Behar-Bekhukotai 5766-Only An Instant</font></a><br><a href="http://www.durlester.com/musings/beharbekhukotai5764.htm"><font face="Tahoma" size="3">Behar-Bekhukotai 5764 - The Price of Walls</font></a><br><a href="http://www.durlester.com/musings/beharbekhukotai5762.htm"><font face="Tahoma" size="3">Behar-Bekhukotai 5762 - Tough Love</font></a><br><a href="http://www.durlester.com/musings/beharbechukotai5761.htm"><font face="Tahoma" size="3">Behar-Bekhukotai 5761-The Big Book (Bottoming Out Gd's Way)</font></a><p><font face="Tahoma" size="3">Shabbat Shalom,</font><p><font face="Tahoma" size="3">Adrian</font><br>©2019 by Adrian A. Durlestermigdalorguyhttp://www.blogger.com/profile/01662053981342064741noreply@blogger.com0tag:blogger.com,1999:blog-34338525034437330.post-68871894489007393962019-05-24T15:28:00.001-04:002019-05-24T15:28:15.391-04:00Random Musing Before Shabbat–B’har 5779-The Many Rabbit Holes of Leviticus 25:23<blockquote><p align="right"><font face="SBL Hebrew" size="5">וְהָאָ֗רֶץ לֹ֤א תִמָּכֵר֙ לִצְמִתֻ֔ת כִּי־לִ֖י הָאָ֑רֶץ כִּֽי־גֵרִ֧ים וְתוֹשָׁבִ֛ים אַתֶּ֖ם עִמָּדִֽי׃</font></p></blockquote><blockquote><p><font face="Tahoma" size="3">But the land must not be sold beyond reclaim, for the land is Mine; you are but strangers resident with Me.</font></p></blockquote><p><font face="Tahoma" size="3">I don’t know about you, but the text here seems pretty clear. We don’t own the land, G”d owns the land.</font><p><font face="Tahoma" size="3">To be fair, let’s place it in its context – a discussion of the Jubilee year. Every fifty years, land is returned to its original owner – debts are forgiven.</font><p><font face="Tahoma" size="3">The presupposition here is that G”d has assigned lands to all the tribes (except the Levites) and the Jubilee allows for all lands of each tribe to return in their custody, even when given in pledge.</font><p><font face="Tahoma" size="3">Many of today’s social activists see the Jubilee year as a biblically mandated from of wealth distribution. (You’ll find just as many writers taking that notion apart piece by piece.) Though I’m most often from the camp of dissectors when it comes to Torah (and especially to rabbinic interpretation of it) in this case my heart wants to be with the social activists. I want the whole notion of regular equitable distribution of wealth to be a biblically-mandated idea. Alas, wanting won’t make it so.</font><p><font face="Tahoma" size="3">Then there’s my next want – my want about Leviticus 25:23. If all land belongs not to us, but to G”d, then all our territorial squabbles are meaningless. Yet how like the G”d of the Jewish tradition giving us obviously competing mandates. G”d promises a particular swath of land to Abraham and his descendants, simply in exchange for a promise of righteous behavior (a requirement that gets slowly refined over the course of the biblical story until it is a covenant in the style of a Suzerain-Vassal treaty.) However, before G”d prepares to make good on that promise, G”d reminds Abraham’s descendants to not forget that ultimately, the land belongs to G”d. Huh?</font><p><font face="Tahoma" size="3">In a covenantal sense, perhaps it is just a form of the “I gave it to you and I can take it away just as easy” model of parenting. That fits in sort of nicely with our history – or at least, as we explain/rationalize our history of losing tenancy, regaining it after a brief exile, losing it again, and then regaining it again thousands of years later.</font><p><font face="Tahoma" size="3">Why, I ask, do we stubbornly refuse to see these words in a starker context – that land ownership itself is but a mere chimera for humanity G”d simply tolerates our presence. We, as a species might retort “well hey there, G”d, You created us, therefore you are obligated to provide a place for us.” Who says that place is this amazing planet, stuck in such a Goldilocks zone of habitability (at least for our form of life.)</font><p><font face="Tahoma" size="3">The Abrahamic faiths all have a complicated relationship with land ownership and rights. I wondered about other cultures, and soon discovered a rabbit hole so huge that I barely trusted myself to explore the very edges. Even the notion of native American culture that eschewed private land ownership has far greater nuance to it that you might imagine. Just coming to terms with Judaism’s, Christianity’s, and Islam’s history with land rights and land ownership reveals its share of surprises. I poked my head into the religions of ancient India and ancient China and came out barely able to breadth and range of the history. Religions ultimately reshape to accommodate the basic ethics and beliefs of their cultures. Perhaps it’s more of a dance, with the religions helping to shape as much as being shaped by, but it is complicated.</font><p><font face="Tahoma" size="3">Yet here is one place where perhaps uncomplicating things could be so very helpful. Accepting that ultimately, all of the earth does not belong to us could go a long way to teaching us to care for it. On the other hand, it could also turn us into lazy tenants who don’t care – let the landlord fix it, we don’t own it.</font><p><font face="Tahoma" size="3">Darn. I thought I had this and then I blew a hole in my own theory. I haven’t seen G”d stepping up to solve global warming. Oh wait, that wasn’t where I was going with this initially. Maybe I can yet redeem my thesis.</font><p><font face="Tahoma" size="3">Yes, G”d promised that land to Abraham’s descendants. Yes, a small remnant has remained (relatively) faithful to that covenant (but only within the confines of their jury-rigged Rube Goldberg-esque twisted-like-a-pretzel understanding – aka oral Torah and rabbinic law.) Might not be enough for G”d to consider it valid (and maybe that’s why we haven’t heard from G”d in so long?) So does G”d really recognize this third instance of Jewish semi-sovereignty over the promised land? Or is G”d invoking the “all land is G”d’s” clause? In which case, Israel, the Palestinians, and indeed all the neighboring states need to get over this “our land” thing. None of it is anybody’s land. Learn to live on it together as neighbors, in peace. That is what G”d would want.</font><p><font face="Tahoma" size="3">That, of course, leads down another rabbit hole, one around whose edge I also danced this week – reviewing old readings and finding new ones on the topic of “do Jews, Christians, and Muslims worship the same G”d?” My personal answer to that is a resounding yes, but because I am who I am, I feel compelled to learn about all sides of that question. Not all are in agreement on this point, and I must accept that some of those who do not agree with me on this are still people of good faith.</font><p><font face="Tahoma" size="3">My fall-back stance, when this sort of question comes up, is always that only a G”d who understands that within all of its creation, the beings inhabiting that creation might all need differing paths of understanding and connection with G”d. G”d, even One G”d, can still be many different things to many different people. That is the true nature, the true glory, the true awesomeness of G”d.</font><p><font face="Tahoma" size="3">So, even though Il;ve lots more rabbit-hole exploring to do, and there’s always the possibility that my mind might be changed by those explorations, here’s where I stand right now on Leviticus 25:23.</font><p><font face="Tahoma" size="3">1. (If G”d exists and created this creation then)All land, and I mean all land in this creation, belongs to G”d.</font><p><font face="Tahoma" size="3">2. Therefore, no human culture, religious group, tribe, nation, etc. has any greater claim to any land than anyone else. (That is, on a religious basis. Secularly, it’s a whole other ball game.)</font><p><font face="Tahoma" size="3">3. Israel and the Palestinians just need to cut this nonsense out right now and learn to live together. Your religious claims are all abrogated by G”d’s ownership of the land.</font><blockquote><p><p><font face="Tahoma" size="3">3a. We all share the same G”d.</font></p></p></blockquote><p><font face="Tahoma" size="3">There see. I’ve solved the problem.</font><p><font face="Tahoma" size="3">Shabbat Shalom,</font><p><font face="Tahoma" size="3">Adrian<br>©2019 by Adrian A. Durlester</font></p><p><font face="Tahoma" size="3">Other musings on this parasha:</font></p><p><a href="http://migdalorguysblog.blogspot.com/2014/05/random-musing-before-shabbatbhar-5774.html"><font face="Tahoma" size="3">B'har 5774 - Avadim hayinu v'ata Avadim Heim</font></a><br><a href="http://www.durlester.com/musings/behar5765.htm"><font face="Tahoma" size="3">Behar 5765-Ki Gerim v'Toshavim Atem Imadi</font></a><br><a href="http://www.durlester.com/musings/behar5763.htm"><font face="Tahoma" size="3">Behar 5763-Ownership</font></a><br><a href="http://www.durlester.com/musings/behar5760.htm"><font face="Tahoma" size="3">Behar 5760-Slaves to Gd</font></a><p><a href="http://migdalorguysblog.blogspot.com/2018/05/random-musing-before-shabbatbhar.html"><font face="Tahoma" size="3">B'har-B'khukotai 5778 - Row, Row, Row Your Boat</font></a><br><a href="http://migdalorguysblog.blogspot.com/2017/05/random-musing-before-shabbat-bhar.html"><font face="Tahoma" size="3">B'har-B'khukotai 5777 - Keri Is So Very... (Revisited 5763)</font></a><br><a href="http://migdalorguysblog.blogspot.com/2013/05/random-musing-before.html"><font face="Tahoma" size="3">B'har B'khukotai 5773 - In Smite Of It All</font></a><br><a href="http://migdalorguysblog.blogspot.com/2012/05/randopm-musing-before-shabbatbehar.html"><font face="Tahoma" size="3">B'har-B'khukotai 5772 - Scared of Leaves (Redux & Revised 5769)</font></a><br><a href="http://www.durlester.com/musings/beharbkhu5770.htm"><font face="Tahoma" size="3">B'har-B'khukotai 5770 - Bad Parenting 301</font></a><br><a href="http://www.durlester.com/musings/beharbkhuk5769.htm"><font face="Tahoma" size="3">Behar-Bekhukotai 5769- Scared of Leaves?</font></a><br><a href="http://www.durlester.com/musings/behbkhukh5767.htm"><font face="Tahoma" size="3">Behar-Bekhukotai 5767-A Partridge in a Tree of Life</font></a><br><a href="http://www.durlester.com/musings/beharbehuhotai5766.htm"><font face="Tahoma" size="3">Behar-Bekhukotai 5766-Only An Instant</font></a><br><a href="http://www.durlester.com/musings/beharbekhukotai5764.htm"><font face="Tahoma" size="3">Behar-Bekhukotai 5764 - The Price of Walls</font></a><br><a href="http://www.durlester.com/musings/beharbekhukotai5762.htm"><font face="Tahoma" size="3">Behar-Bekhukotai 5762 - Tough Love</font></a><br><a href="http://www.durlester.com/musings/beharbechukotai5761.htm"><font face="Tahoma" size="3">Behar-Bekhukotai 5761-The Big Book (Bottoming Out Gd's Way)</font></a>migdalorguyhttp://www.blogger.com/profile/01662053981342064741noreply@blogger.com0tag:blogger.com,1999:blog-34338525034437330.post-45933459993569605962019-05-16T20:18:00.001-04:002019-05-16T20:18:37.532-04:00Random Musing Before Shabbat–Emor 5779–Shor Spot<p><font face="Tahoma" size="3">Anyone who is a semi-regular reader of my musings recognizes that I don’t exactly agree with a lot of the rabbinic interpretations and understandings of the Torah – informed, as they are – by, in my humble opinion, the conceived of whole cloth “oral Torah.” Who wouldn’t want the opportunity to create, redact, and edit an entire set of understandings that undergird one’s own pre-conceived ideas?</font></p><p><font face="Tahoma" size="3">I recognize that’s pretty harsh. The Torah clearly requires a little help with understanding a significant portion of its contents, and it’s certainly likely that some common understandings of how to interpret unclear texts developed over the millennia before the rabbis attempted to record them. So perhaps saying they come from “whole cloth” is a bit histrionic. From the evolution of praxis and traditions is probably a fairer description. The problem with assuming these laws were handed down simultaneously with the Torah is that it negates or minimizes what might have been hundreds of generations of attempting to make sense of things. It assumes G”d didn’t think we were up to the task of understanding the Torah, and, at least for me, that is in direct contradiction to the words of Torah herself in Deuteronomy 30:12 (the “lo bashamayim hi” – the Torah is not in heaven, not too difficult or baffling for us. Of course, the rabbis abrogated our individual rights with the story of the oven at Akhnai, and made themselves the defacto interpreters and deciders.) </font></p><p><font face="Tahoma" size="3">Right here, in this parasha, is a classic example of what I like to call FWTTOTT – effing with the text of the Torah.</font></p><blockquote><p align="right"><font face="SBL Hebrew" size="5">וְשׁ֖וֹר אוֹ־שֶׂ֑ה אֹת֣וֹ וְאֶת־בְּנ֔וֹ לֹ֥א תִשְׁחֲט֖וּ בְּי֥וֹם אֶחָֽד׃</font></p></blockquote><blockquote><p><font face="Tahoma" size="3">However, no animal from the herd or from the flock shall be slaughtered on the same day with its young [JPS]</font><p><font face="Tahoma" size="3">However, a bovine or ovine, itself, and its sons (children) you shall not slaughter on the same day. [my translation]</font></p></blockquote><p><font face="Tahoma" size="3">Let’s look at the words:</font><blockquote><p align="right"><font face="Tahoma" size="3">שׁ֖וֹר</font><p align="left"><font face="Tahoma" size="3">A unitary noun representing a single beast of a (bovid) herd, בָּקָר, often translated as ox (and sometimes cow) although it is a masculine noun.</font><p align="right"><font face="Tahoma" size="3">שֶׂה</font><p align="left"><font face="Tahoma" size="3">A unitary noun representing a single beast of a flock צֹאן (ovine or caprine) often translated as sheep or goat</font></p></blockquote><p align="left"><font face="Tahoma" size="3">According to some linguists, both unitary nouns are meant to represent a single beast of either gender. This all gets further complicated by the fact that Hebrew has multiple words for animals, some of them synonyms, and others differentiating between species and sub-species, all of which have singular and plural male and female forms. (Though it’s my belief that this then lends greater credence to my contention that <em>shor</em> and <em>se</em> are non-gendered unitary nouns.)</font><p align="left"><font face="Tahoma" size="3">As many of these others words for cows, oxen, sheep, goats and other sacrificial animals are attested to in the Torah (though some only in Nakh) this suggests that the authors of the Torah ( or The Author, if you prefer that understanding) had a choice of terms, and made deliberate choices. It would have been easy to write this text to clearly mean “a mother and its child should not be slaughtered on the same day” or “a parent and its child should not be slaughtered on the same day.” The Author/authors chose otherwise.</font><p align="left"><font face="Tahoma" size="3">Given this, it would seem the plain meaning here is that no animal and either of its parents should be slaughtered on the same day (sundown to sundown.)</font><p align="left"><font face="Tahoma" size="3">But no, say the rabbis. This only applies to mothers and sons. Rashi, Nachmanides concur. (Ibn Ezra agrees with me that it applies to both genders.) In Talmud, Chullin 78 there is a protracted discussion of this verse and its implications. As is typical, it cites other verses in Torah to bolster its conclusions. I agree with that methodology in principle – cherry-picking verses in isolation isn’t really fair. </font><p align="left"><font face="Tahoma" size="3">But here’s the rub – I don’t find this verse difficult to understand. It prohibits slaughtering (ostensibly for sacrifice, if we take it in context with the previous verse which prohibits sacrificing any animal until it is 8 days old) any animal and any of its parents on the same day. Period. (Talmud does fairly raise the point that the structure of the Hebrew does seem to indicate it refers to only one parent </font><blockquote><p align="right"><font face="Tahoma" size="4">אֹת֣וֹ וְאֶת־בְּנ֔ו</font> </p></blockquote><p align="left"><font face="Tahoma" size="3">– it, and its sons/children - meaning perhaps that one could slaughter one of the parents. But that seems illogical to me.)</font><p align="left"><font face="Tahoma" size="3">So here’s the question. What practical end was served by the rabbis deciding that this meant only that a mother and her child could not be sacrificed on the same day? Were most sacrifices male? Did our ancestors not perceive the familial bond between father and child to be as important as between mother and child?</font><p align="left"><font face="Tahoma" size="3">Did our ancestors not understand the reason for this commandment? Is it about animal cruelty, or does it have some other underpinning? Torah is not clear about the why, just the what – so the rabbis rule to adjust the what based on their understanding of the why. Something feels wrong about this process.</font><p align="left"><font face="Tahoma" size="3">For that matter, why the preceding commandment to not sacrifice an animal younger than 8 days old? Quite frankly, that seems to be a pretty low barrier. By the 8th day, a good shepherd or herder could tell, even in those days, how healthy and strong an animal that 8-day-old beast might grow up to be, and easily play a game of sacrificing those that showed less promise – though this is tempered by G”d’s insistence that sacrificial animals be pure – so an obvious defect would disqualify.</font><p align="left"><font face="Tahoma" size="3">On the one hand, this is the stuff that makes my head want to explode. On the other hand, this is the stuff that makes me challenge anyone who says they know, with absolute certainty, what every commandment in the Torah means.</font><p align="left"><font face="Tahoma" size="3">If it’s not obvious by now, this should tell us all why the “because G”d said so” rational was created. Well, I was never that enamored of that rationale. I’m even less enamored when it becomes “because that’s what we, the rabbis, have decided that this is what G”d said.”</font><p align="left"><font face="Tahoma" size="3">So why does it matter? I’m certainly not for a return to the sacrificial system even if the Temple should be rebuilt. It matters if I want to work to reclaim for each of us, as individual Jews, the right to interpret and understand the Torah. It matters if I want to see a movement that eventually leads to the creation of new, modern 21st-Century academies of Torah in Diaspora, with the goal of creating a new Talmud, new Halakha, new understandings of our sacred heritage that will enable us to successfully navigate the survive the coming centuries. We all have a lot of studying to do to even make that even an idea worth considering. I’m game. Are you?</font><p align="left"><font face="Tahoma" size="3">Shabbat Shalom,</font><p align="left"><font face="Tahoma" size="3">Adrian<br>©2019 by Adrian A. Durlester</font></p><p align="left"><font face="Tahoma" size="3">Other Musings on this Parasha:</font></p><p><a href="https://migdalorguysblog.blogspot.com/2018/05/random-musing-before-shabbatemor-5778a.html"><font face="Tahoma" size="3">Emor 5778 - A Quixotic Hope on the Camino Real</font></a><br><a href="http://migdalorguysblog.blogspot.com/2017/05/random-musing-before-shabbat-emor-5777.html"><font face="Tahoma" size="3">Emor 5777 - Mum's the Word (Revised & Revisited 5760)</font></a><br><a href="http://migdalorguysblog.blogspot.com/2015/05/random-musing-before-shabbatemor_7.html"><font face="Tahoma" size="3">Emor 5775 - Missing the appointment</font></a><br><a href="http://migdalorguysblog.blogspot.com/2014/05/random-musings-before-shabbat-emor-lex.html"><font face="Tahoma" size="3">Emor 5774 - Lex Talionis (Redux & Revised from 5759)</font></a><br><a href="http://migdalorguysblog.blogspot.com/2013/04/random-musing-before-shabbatemor-5773.html"><font face="Tahoma" size="3">Emor 5773 - The Half-Israelite Blasphemer</font></a><br><a href="http://www.durlester.com/musings/emor5772.htm"><font face="Tahoma" size="3">Emor 5772-Eternal EffortII: We Have Met the Ner Tamid and It Is Us</font></a><br><a href="http://www.durlester.com/musings/emor5771.htm"><font face="Tahoma" size="3">Emor 5771-B'yom HaShabbat, B'yom HaShabbat</font></a><br><a href="http://www.durlester.com/musings/emor5770.htm"><font face="Tahoma" size="3">Emor 5770 - G"d's Shabbat II</font></a><br><a href="http://www.durlester.com/musings/emor5767.htm"><font face="Tahoma" size="3">Emor 5767-Redux and Revised 5761-Eternal Effort</font></a><br><a href="http://www.durlester.com/musings/emor5766.htm"><font face="Tahoma" size="3">Emor 5766 - Mum's the Word (Redux 5760 with new commentary for 5766)</font></a><br><a href="http://www.durlester.com/musings/emor5765.htm"><font face="Tahoma" size="3">Emor 5765-Out of Sync</font></a><br><a href="http://www.durlester.com/musings/emor5764.htm"><font face="Tahoma" size="3">Emor 5764-One Law for All</font></a><br><a href="http://www.durlester.com/musings/Emor5763.htm"><font face="Tahoma" size="3">Emor 5763-Mishpat Ekhad</font></a><br><a href="http://www.durlester.com/musings/emor5758.htm"><font face="Tahoma" size="3">Emor 5758-Gd's Shabbat</font></a><br><a href="http://www.durlester.com/musings/emor5759.htm"><font face="Tahoma" size="3">Emor 5759-Lex Talionis</font></a><br><a href="http://www.durlester.com/musings/emor5760.htm"><font face="Tahoma" size="3">Emor 5760-Mum's the Word</font></a><br><a href="http://www.durlester.com/musings/emor5761.htm"><font face="Tahoma" size="3">Emor 5761-Eternal Effort</font></a>migdalorguyhttp://www.blogger.com/profile/01662053981342064741noreply@blogger.com0tag:blogger.com,1999:blog-34338525034437330.post-37494921808812249252019-05-10T15:01:00.001-04:002019-05-10T15:01:17.845-04:00Random Musing Before Shabbat–Kedoshim 5779-Just Read It<p align="left"><font face="Tahoma" size="3">Yes, there are a few kickers and head-scratchers, but, for the most part the contents of parashat Kedoshim, Leviticus chapters 19 and 20 contain a significant bulk of what is required for us to live in and maintain a just world of which both we and G”d can be proud.</font><p align="left"><font face="Tahoma" size="3">I’ve spent the better part of this week writing and rewriting this musing, trying to highlight this wisdom and weave it into some sort of coherent system. Numerous false starts. Here is it Friday afternoon. Just not there yet. I give up. Just go read it for yourself and see what you can make of it.</font><p align="left"><a href="https://www.sefaria.org/Leviticus.19.1-20.27?lang=bi&aliyot=0"><font face="Tahoma" size="3">https://www.sefaria.org/Leviticus.19.1-20.27?lang=bi&aliyot=0</font></a><p align="left"><font face="Tahoma" size="3">Shabbat Shalom,</font><p align="left"><font face="Tahoma" size="3">Adrian<br>©2019 by Adrian A. Durlester</font><p align="left"><font face="Tahoma" size="3">Other musings on this parasha</font><p><a href="http://migdalorguysblog.blogspot.com/2014/04/random-musing-before-shabbatkedoshim.html"><font face="Tahoma" size="3">Kedoshim 5774 - Torateinu V'Eloheinu Uv'atzmeinu-Equally Imperfect</font></a><br><a href="http://www.durlester.com/musings/kedoshim5768.htm"><font face="Tahoma" size="3">Kedoshim 5768-Unfamiliar Spirits</font></a><br><a href="http://www.durlester.com/musings/akhareigadol5771.htm"><font face="Tahoma" size="3">Kedoshim 5771 & 5763 - Oil and Water</font></a><br><a href="http://www.durlester.com/musings/kedoshim5765.htm"><font face="Tahoma" size="3">Kedoshim 5760 & 5765 - Torah for Dummies</font></a><p><a href="http://migdalorguysblog.blogspot.com/2018/04/random-musing-before-shabbat-acharei.html"><font face="Tahoma" size="3">Acharei Mot-Kedoshim 5778 - Same Yet Different</font></a><br><a href="http://migdalorguysblog.blogspot.com/2017/05/random-musings-before-shabbat-acharei.html"><font face="Tahoma" size="3">Acharei Mot-Kedosim 5777 - Insults Don't Weigh Anything (Revisited from 5767) (or A Hymn to Homonyms) </font></a><br><a href="http://migdalorguysblog.blogspot.com/2013/04/random-musing-before-shabbatakharei-mot.html"><font face="Tahoma" size="3">Akharei Mot-Kedoshim 5773 - Revisiting Schrödinger's Cat</font></a><br><a href="http://www.durlester.com/musings/akhareikedoshim5772.htm"><font face="Tahoma" size="3">Akharei Mot-Kedoshim 5772 - Don't Forget That The Goat Goes Free</font></a><br><a href="http://www.durlester.com/musings/ahareimotkedoshim5770.htm"><font face="Tahoma" size="3">Aharei Mot-Kedoshim 5770 - Redux 5762 - Dis tinct Unities and United Dis junctions</font></a><br><a href="http://www.durlester.com/musings/amkdshm5769.htm"><font face="Tahoma" size="3">Aharei Mot-Kedoshim 5769-Schroedinger's Cat 5769 (Redux 5761 w/new comments)</font></a><br><a href="http://www.durlester.com/musings/akhariemotkedoshim5767.htm"><font face="Tahoma" size="3">Akharei Mot-Kedoshim 5767 - Insults Don't Weigh Anything?</font></a><br><a href="http://www.durlester.com/musings/ahareimotkedoshim5766.htm"><font face="Tahoma" size="3">Aharei Mot-Kedoshim 5766-Redux 5761 & 5762</font></a><br><a href="http://www.durlester.com/musings/achareikodoshim5764.htm"><font face="Tahoma" size="3">Acharei Mot-Kedoshim 5764-Whither Zion?</font></a><br><a href="http://www.durlester.com/musings/ahareimotkedoshim5762.htm"><font face="Tahoma" size="3">Acharei Mot-Kedoshim 5762 - Dis tinct Unities and United Dis junctions</font></a><br><a href="http://www.durlester.com/musings/achareikedoshim5761.htm"><font face="Tahoma" size="3">Acharei Mot-Kedoshim 5761 - Schroedinger's Cat & Torah</font></a></p><p><font face="Tahoma"><br><font size="3"></font></font></p><p><font face="Tahoma" size="3"><br></font><p><br><p><font face="Tahoma" size="3"><br></font></p>migdalorguyhttp://www.blogger.com/profile/01662053981342064741noreply@blogger.com0tag:blogger.com,1999:blog-34338525034437330.post-13607216788094201552019-05-03T16:40:00.001-04:002019-05-03T16:42:11.660-04:00Random Musing Before Shabbat–Acharei Mot 5779–Once More, With Feeling<p><font face="Tahoma" size="3">Pure fun for this Shabbat. Or is it? You decide.</font></p><p><font face="Tahoma" size="3">It’s all about the blood, ‘bout the blood - no drinking. </font></p><p><font face="Tahoma" size="3"><font face="Tahoma" size="3">Torah is pretty hung up on blood. Blood of all kinds. Animal blood. Menstrual blood. Sacrificial blood. Human blood. (insert a funny "haha" from Sesame Street's Count here.)</font></font></p><p><font face="Tahoma" size="3"><font face="Tahoma" size="3">The consumption of an animal’s blood is prohibited to all humanity as one of the so-called Noahide laws (Gen 9:4.) It is repeated in Leviticus (3:17, 7:26) and here in our parasha in emphatic and explicit terms (Lev 17:11-15.)</font></font></p><blockquote><p align="right"><font face="Tahoma" size="3">וְאִ֨ישׁ אִ֜ישׁ מִבֵּ֣ית יִשְׂרָאֵ֗ל וּמִן־הַגֵּר֙ הַגָּ֣ר בְּתוֹכָ֔ם אֲשֶׁ֥ר יֹאכַ֖ל כָּל־דָּ֑ם וְנָתַתִּ֣י פָנַ֗י בַּנֶּ֙פֶשׁ֙ הָאֹכֶ֣לֶת אֶת־הַדָּ֔ם וְהִכְרַתִּ֥י אֹתָ֖הּ מִקֶּ֥רֶב עַמָּֽהּ׃</font><p><font face="Tahoma" size="3"><em>And if anyone of the house of Israel or of the strangers who reside among them partakes of any blood, I will set My face against the person who partakes of the blood, and I will cut him off from among his kin.</em></font><p align="right"><font face="Tahoma" size="3">כִּ֣י נֶ֣פֶשׁ הַבָּשָׂר֮ בַּדָּ֣ם הִוא֒ וַאֲנִ֞י נְתַתִּ֤יו לָכֶם֙ עַל־הַמִּזְבֵּ֔חַ לְכַפֵּ֖ר עַל־נַפְשֹׁתֵיכֶ֑ם כִּֽי־הַדָּ֥ם ה֖וּא בַּנֶּ֥פֶשׁ יְכַפֵּֽר׃</font><p><font face="Tahoma" size="3"><em>For the life of the flesh is in the blood, and I have assigned it to you for making expiation for your lives upon the altar; it is the blood, as life, that effects expiation.</em></font><p align="right"><font face="Tahoma" size="3">עַל־כֵּ֤ן אָמַ֙רְתִּי֙ לִבְנֵ֣י יִשְׂרָאֵ֔ל כָּל־נֶ֥פֶשׁ מִכֶּ֖ם לֹא־תֹ֣אכַל דָּ֑ם וְהַגֵּ֛ר הַגָּ֥ר בְּתוֹכְכֶ֖ם לֹא־יֹ֥אכַל דָּֽם׃ (ס)</font><p><font face="Tahoma" size="3"><em>Therefore I say to the Israelite people: No person among you shall partake of blood, nor shall the stranger who resides among you partake of blood.</em></font><p align="right"><font face="Tahoma" size="3">וְאִ֨ישׁ אִ֜ישׁ מִבְּנֵ֣י יִשְׂרָאֵ֗ל וּמִן־הַגֵּר֙ הַגָּ֣ר בְּתוֹכָ֔ם אֲשֶׁ֨ר יָצ֜וּד צֵ֥יד חַיָּ֛ה אוֹ־ע֖וֹף אֲשֶׁ֣ר יֵאָכֵ֑ל וְשָׁפַךְ֙ אֶת־דָּמ֔וֹ וְכִסָּ֖הוּ בֶּעָפָֽר׃</font><p><font face="Tahoma" size="3"><em>And if any Israelite or any stranger who resides among them hunts down an animal or a bird that may be eaten, he shall pour out its blood and cover it with earth.</em></font><p align="right"><font face="Tahoma" size="3">כִּֽי־נֶ֣פֶשׁ כָּל־בָּשָׂ֗ר דָּמ֣וֹ בְנַפְשׁוֹ֮ הוּא֒ וָֽאֹמַר֙ לִבְנֵ֣י יִשְׂרָאֵ֔ל דַּ֥ם כָּל־בָּשָׂ֖ר לֹ֣א תֹאכֵ֑לוּ כִּ֣י נֶ֤פֶשׁ כָּל־בָּשָׂר֙ דָּמ֣וֹ הִ֔וא כָּל־אֹכְלָ֖יו יִכָּרֵֽת׃</font><p><font face="Tahoma" size="3"><em>For the life of all flesh—its blood is its life. Therefore I say to the Israelite people: You shall not partake of the blood of any flesh, for the life of all flesh is its blood. Anyone who partakes of it shall be cut off.</em></font></p></blockquote><p><font face="Tahoma" size="3">Interestingly enough, except for one text (Tanna de-Vei Eliyahu Rabbah, 15) the rabbis state that consumption of human blood is not expressly prohibited by Torah. Of course, that never stopped the rabbis from prohibiting anything, so they, too prohibit the consumption of human blood, and it becomes halacha. Spilling the blood of a fellow human being is another matter, and one which is, under almost all circumstances, and allowing for practical defense of one’s own life, prohibited. From my modern perspective verses 11-15, at a p’shat level, do not distinguish, and refer to any and all kinds of blood. But the rabbis don’t recognize either extreme, opting instead to prohibit the consumption of the lifeblood of cattle, beasts, and fowl. Other types of blood may be consumed - but not human.</font><p><font face="Tahoma" size="3">So the notion of Jewish vampires would be problematic, nu? Yet some of the oldest vampire stories are from Jewish sources, though authorities generally agree that the stories were likely assimilated into Jewish culture from the surrounding Polish and Romanian cultures.</font><p><font face="Tahoma" size="3">Sefer Hasidim has the striya (or estrie) who flies, and who needs to drink the blood of a live human to survive. Another book from the time, Sefer HaRokeah also mentions striya.</font><p><font face="Tahoma" size="3">Because she kills at night, Lilith is sometimes likened to a vampire, but I think that’s a stretch, and she fits more into the succubus myth and classic demonology than the vampiric myth. “Lilith who?” you ask. Not the character on Cheers. If you;re not familiar with the myth of Lilith, it’s well worth your time exploring. Here’s a basic start: </font><a href="https://www.myjewishlearning.com/article/lilith-lady-flying-in-darkness/"><font face="Tahoma" size="3">https://www.myjewishlearning.com/article/lilith-lady-flying-in-darkness/</font></a><p><font face="Tahoma" size="3">Many Jews are uncomfortable with vampires largely because they have seen it used and associated with the anti-Semitic Blood Libel trope. Yet many Jews who would scorn the idea of a Jewish vampire might obtain an amulet to ward off Lilith or the evil eye (or, for that matter, post a picture of The Rebbe.)</font><p><font face="Tahoma" size="3">Back in 2010, Jewish author Lavie Tidhar spoke of his desire to reclaim the place of Judaism in the popular mythos of magic, demons, elves, vampires, etc. He lamented how he was always bothered that it was the cross and holy water that could subdue the vampire. This was his inspiration for his book “An Occupation of Angels.” He even wrote about it for the Forward: </font><a href="https://forward.com/schmooze/132950/thrilling-hebrew-tales-on-jewish-vampires-golems/"><font face="Tahoma" size="3">https://forward.com/schmooze/132950/thrilling-hebrew-tales-on-jewish-vampires-golems/</font></a><p><font face="Tahoma" size="3">So why not a Jewish vampire? Think about it. A cross and holy water would have no effect. (What might, in their place? A mezuzah? A magen David? Manischewitz?) Would we have to develop a va’ad to certify kosher blood? Can a vampire who keeps kosher drink the blood of a gentile? A heretic? An apostate? An idol worshipper? How long must a vampire wait after consuming the blood of someone who has just eaten meat before he can drink the blood of someone who has just eaten dairy? Vampies, it is said, effectually proselytize, seeking to turn others into vampires. How compatible is that with Judaism? Must a Jewish vampire refuse a request to bite a non-Jewish human three times before allowing them to become a vampire? How will the intersection of vampirism and the laws of niddah be handled? Can a Jewish woman become a vampire? Can a female Jewish vampire get s’micha? and become a rabbi. How will the various movements treat the vampires among them? What will distinguish Haredi, Modern Orthodox, Conservative, Reform, Reconstructing, Renewal from each other? Where will Jewish vampires pray at the wall? Can an undead person say Kaddish yatom? Can a non-Jewish vampire convert to Judaism? Can a Haredi man sit next to a vampire on an airplane? Will a really strict ultra-orthodox vampire only bite someone through a hole in a sheet? </font><p><font face="Tahoma" size="3">What would life be like for the Jewish vampire? How would the Jewish community deal with them? <font face="Tahoma" size="3">I can just hear the official line now, ringing with familiarity to some orthodox approaches to homosexuality. It’s OK to be a vampire, it’s just not OK to act on your desire to drink human blood. SMH.</font></font><p><font face="Tahoma" size="3">All this is a little silly, no? On one level yes. On other levels, perhaps not.</font><p><font face="Tahoma" size="3">Like Lavie Tidhar, I would like to reclaim the literary and mythical realms of our imaginations as authentically Jewish. We need not model everything after a European Christian worldview. Why not Arthurian legends recast in a Jewish framework? (The Once and Future Rabbi?) Middle earth? The Tanakh provides as much fodder for stories of intrigue as whatever culture George R.R. Martin based his Song of Ice and Fire stories. Where’s the Jewish Hogwarts ? (Nevermind that J.K. has already told us there were Jewish characters in the Harry Potter books.)</font><p><font face="Tahoma" size="3">Maybe we can get Sandra Bullock to star in “Spice Box.”</font><p><font face="Tahoma" size="3">Where is Guy Gavriel Kay’s pseudo-historical fiction based on say, the Solomonic era?</font><p><font face="Tahoma" size="3">(As for serious historical fiction, you need look no further than the brilliant Israeli author Yochi Brandes. </font><p><font face="Tahoma" size="3">Let’s reclaim a piece of all of it. (All of it, that is, except zombies. I just don’t get zombies. But that’s my problem, I suppose. Alright, we can have zombies. I guess I sort of already accept the premise since GOT kind of uses it. But I might never even be tempted to watch “The Walking Dead.” Then again, I said that about GOT once, too. Sigh.)</font><p><font face="Tahoma" size="3">Lavie Tidhar and Rebeca Levene edited “Jews versus Zombies” back in 2015.</font><p><font face="Tahoma" size="3"><font face="Tahoma" size="3">There’s Jewish sci-fi out there too. Though they’re dated, check out “Wandering Stars” and the sequel “More Wandering Stars.” Tidhar and Levene also edited “Jews Versus Aliens” the same year as the aforementioned “Jews and Zombies.”</font></font><p><font face="Tahoma" size="3">I just heard there’s a new Israeli series about a Jewish vampire streaming on Hulu. Time to check it out. </font><p><font face="Tahoma" size="3">Shabbat Shalom,</font><p><font face="Tahoma" size="3">Adrian<br>©2019 by Adrian A. Durlester</font></p><p><font face="Tahoma" size="3">P.S. – The title is a Buffy reference.</font></p><p><font face="Tahoma" size="3">Other Musings on this Parasha:</font></p><p><a href="http://www.durlester.com/musings/achareimot5760.htm"><font face="Tahoma" size="3">Akharei Mot 5765-The Ways of Egypt and Canaan (revised)</font></a><br><a href="http://www.durlester.com/musings/AchareiMot5763.htm"><font face="Tahoma" size="3">Acharei Mot 5763--Immoral Relativisms?</font></a><br><a href="http://www.durlester.com/musings/achareimot5760.htm"><font face="Tahoma" size="3">Acharei Mot 5760-The Ways of Egypt & Canaan</font></a></p><p><a href="http://www.durlester.com/musings/akhareigadol5771.htm"><font face="Tahoma" size="3">Akharei Mot-Shabbat Hagadol 5771 - Ultimate Tzimtzum<br></font><a href="http://migdalorguysblog.blogspot.com/2014/04/random-musing-before-shabbatacharei.html"><font face="Tahoma" size="3">Acharei Mot/Shabbat Hagadol 5774 - Let My People Barf</font></a><br><a href="http://www.durlester.com/musings/akhareimot5768.htm"><font face="Tahoma" size="3">Akharei Mot/Shabbat HaGadol 5768 - Why Wait for Elijah?</font></a></p><p><a href="http://migdalorguysblog.blogspot.com/2018/04/random-musing-before-shabbat-acharei.html"><font face="Tahoma" size="3">Acharei Mot-Kedoshim 5778 - Same Yet Different</font></a><br><a href="http://migdalorguysblog.blogspot.com/2017/05/random-musings-before-shabbat-acharei.html"><font face="Tahoma" size="3">Acharei Mot-Kedosim 5777 - Insults Don't Weigh Anything (Revisited from 5767) (or A Hymn to Homonyms) </font></a><br><a href="http://migdalorguysblog.blogspot.com/2013/04/random-musing-before-shabbatakharei-mot.html"><font face="Tahoma" size="3">Akharei Mot-Kedoshim 5773 - Revisiting Schrödinger's Cat</font></a><br><a href="http://www.durlester.com/musings/akhareikedoshim5772.htm"><font face="Tahoma" size="3">Akharei Mot-Kedoshim 5772 - Don't Forget That The Goat Goes Free</font></a><br><a href="http://www.durlester.com/musings/ahareimotkedoshim5770.htm"><font face="Tahoma" size="3">Aharei Mot-Kedoshim 5770 - Redux 5762 - Dis tinct Unities and United Dis junctions</font></a><br><a href="http://www.durlester.com/musings/amkdshm5769.htm"><font face="Tahoma" size="3">Aharei Mot-Kedoshim 5769-Schroedinger's Cat 5769 (Redux 5761 w/new comments)</font></a><br><a href="http://www.durlester.com/musings/akhariemotkedoshim5767.htm"><font face="Tahoma" size="3">Akharei Mot-Kedoshim 5767 - Insults Don't Weigh Anything?</font></a><br><a href="http://www.durlester.com/musings/ahareimotkedoshim5766.htm"><font face="Tahoma" size="3">Aharei Mot-Kedoshim 5766-Redux 5761 & 5762</font></a><br><a href="http://www.durlester.com/musings/achareikodoshim5764.htm"><font face="Tahoma" size="3">Acharei Mot-Kedoshim 5764-Whither Zion?</font></a><br><a href="http://www.durlester.com/musings/ahareimotkedoshim5762.htm"><font face="Tahoma" size="3">Acharei Mot-Kedoshim 5762 - Dis tinct Unities and United Dis junctions</font></a><br><a href="http://www.durlester.com/musings/achareikedoshim5761.htm"><font face="Tahoma" size="3">Acharei Mot-Kedoshim 5761 - Schroedinger's Cat & Torah</font></a>migdalorguyhttp://www.blogger.com/profile/01662053981342064741noreply@blogger.com0tag:blogger.com,1999:blog-34338525034437330.post-74561835040761378442019-04-25T20:56:00.001-04:002019-04-25T20:56:42.365-04:00Random Musing Before Shabbat–Shabbat 22 Nissan 5779–So What Do I Write About?<p><font face="Tahoma" size="3">I don’t normally like to repeat a musing with the same theme as the previous year. This year, I broke that rule – and did so by writing on the same subject without looking over what I wrote last year, just to see where else I might go, might make different choices of focus, etc. I did not disappoint myself. So before you read this year’s musing, read the one from last year: <a href="http://migdalorguysblog.blogspot.com/2018/04/random-musing-before-shabbat-otd-on-and.html">http://migdalorguysblog.blogspot.com/2018/04/random-musing-before-shabbat-otd-on-and.html</a></font></p><p><font face="Tahoma" size="3">Then come back here.</font></p><p><p><font face="Tahoma" size="3">Random Musing Before Shabbat – 22 Nissan 5779 – So What Do I Write About</font></p><font face="Tahoma" size="3">OK, so this is one of those odd Shabbatot. In traditional Judaism, it’s not odd at all. The rabbis of the Talmud endorsed the practice of adding additional days to calendrical chagim outside of Eretz Israel, thus endorsing the practice of observing the three pilgrimage holidays for 8 days in the Diaspora (and only 7 days in Eretz Israel.) Even though modern technology obviates the concern which prompted the creation of these extra days of observance, the Talmud urges us to keep our calendar as a surety against losing our traditions in the face of persecution.</font></p><p><font face="Tahoma" size="3">The Reform movement officially rejects these extra days (with the exception of Rosh Hashanah, which, it can be argued, is a different situation entirely. More on that later.) Thus Reform Judaism as a movement (but not every Reform Jew) recognizes and observes 7 days for the pilgrimage festivals of Sukkot, Pesakh, and Shavuot.</font></p><p><font face="Tahoma" size="3">In many years, this does not present an issue. But when the chag begins on Shabbat (meaning that the eighth day will also fall on the next Shabbat) there’s an issue with what Torah reading falls on that eighth day Shabbat. In Israel, where on;y 7 days are observed, the practice is that the next parasha is read, thus Israel and the Diaspora get out of sync for a few weeks. Luckily, there are rules that help us get back in sync, though not that quickly. Brace yourself for a lot of arcane rules that guide the assignment of the parshiyot based on the Hebrew calendar. Skip if you want, but you might find it quite enlightening.</font></p><p><font face="Tahoma" size="3">These four basic principles guide the Jewish calendar vis-a-vis Torah readings:</font></p><ol><ol><li><font face="Tahoma" size="3">Parshat B’reishit is always read on the first Shabbat following the 22nd of Tishrei.</font></li><li><font face="Tahoma" size="3">Every Shabbat has a weekly parshah reading assigned, unless it coincides with a major holiday (Pesakh, Shavuot, Rosh Hashanah, Yom Kippur, Sukkot, or Sh’mini Atzeret).</font></li><li><font face="Tahoma" size="3">There are seven pairs of parshiyot that can be doubled up (six in Eretz Israel): Vayakhel-Pekudei, Tazria-Metzora, Acharei-Kedoshim, Behar-Bechukotai, Chukat-Balak (only outside Israel), Matot-Mas'ei, and Nitzavim-Vayelech.</font></li><li><font face="Tahoma" size="3">V’zot Hab’rachah will always be the reading on Simchat Torah (or in Israel, Shemini Atzeret), whether or not it is a Shabbat.</font></li></ol></ol><p><font face="Tahoma" size="3">Based on these four understandings, the yearly cycle is then governed by this halakhah from Shulkhan Aruch, Orakh Chayyim 428:4</font><ul><li><p><font face="Tahoma" size="3">In a regular (non-leap) year, the Shabbat before Pesakh is always Parshat Tzav. In a leap year, it is M’tzora (or, when Rosh Hashanah was on Thursday, Acharei Mot)</font></p></li><ul><li><p><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3">This requires that Vayakhel-Pekudei be combined in most regular years (except when Rosh Hashanah is on Thursday and the year is "complete," because then there's an extra Shabbat available between Simchat Torah and Pesakh). They will be separated in all leap years.</font></font></font></p></li></ul><li><p><font face="Tahoma" size="3">On the Shabbat before Shavuot, parashat Bamidbar is always read (except in leap years in which Rosh Hashanah was on Thursday, then it will be parashat Naso).</font><blockquote><p><font face="Tahoma" size="3">To make this work, in a normal year three sets of parshiyot in Sefer Vayikra are combined: Tazria-Metzora, Acharei-Kedoshim, and Behar-Bechukotai. (The exception - in Israel, in years when Pesach begins on Shabbat, because then 22 Nissan has a weekly parshah assigned, as it's a regular Shabbat. In that case, in Israel, Behar and Bechukotai are separated.) All three of these pairs of parshiyot will be separated in leap years.</font></p></blockquote><li><p><font face="Tahoma" size="3">The Shabbat after Tish'a B'Av the reading is always Parshat Va'etkhanan.</font><blockquote><p><font face="Tahoma" size="3">This requires that in most years Matot-Mas'ei is combined. Exceptions – in the disapora leap years in which Rosh Hashanah is on a Thursday, and in Israel, leap years when Pesakh begins on Shabbat. In those settings, Matot and Masei will be read separately.<font face="Tahoma" size="3"> In the Diaspora, years when Shavuot is on Friday and Shabbat, Chukat-Balak will have to be combined.</font></font></p></blockquote><li><p><font face="Tahoma" size="3">The Shabbat before Rosh Hashanah is always parashat Nitzavim.</font><p><font face="Tahoma" size="3">To make this work out (and still have all of the parshiyot read by Simchat Torah), in years when Rosh Hashanah is on Thursday or Shabbat, Nitzavim-Vayelech are combined and read on the Shabbat before Rosh Hashanah.</font></p></li></ul><p><font face="Tahoma" size="3">Phew. Now, this system complicates things, so that generally, Israel and the Diaspora remain out of sync until the last of the combined parshiyot in sefer Vayikra. It would be so much simpler if we could get back in sync quicker, but the halakha prevents that.</font><p><font face="Tahoma" size="3">I’ve made inquiries but haven’t really gotten a serious answer to my question of why Reform simply doesn’t following eretz Israel for a few weeks, since that is a long established tradition and custom not requiring inventing or creating something new.</font><p><font face="Tahoma" size="3">(It should also be pointed out that all over North America, Reform congregations differ in their practices – some follow the URJ’s newer practice of this “half parshiyot, ” others following eretz Yisrael until things are in sync again, and yet others follow orthodox tradition and read that traditional 8th day on Shabbat reading staying in total sync with all the non-Reform Jews in North America – with the exception of some who follow Yemenite practice, which is another story altogether.)</font><p><font face="Tahoma" size="3">While I can understand the logic of not following orthodox practice, I’m not sure I understand the choice to not follow Israel. There’s a part of me that wonders if this is a remnant of assimilationist tendencies from early Reform in which we sought to be like our “Christian” neighbors – only in this case, the neighbors we are seeking to be like are our fellow non-Reform Jews in North America. Let me explain that, since on its face it makes no sense. Reform creates this “half parasha” which hardly seems an attempt to be like our Conservative and orthodox neighbors in North American galut. However, the ultimate result of doing it this way puts us back in sync with our local Jewish neighbors in just a week, rather than the weeks that following the Israeli reading calendar would require until we’re back in sync again. So perhaps we’re placing the desire to be more quickly back in sync with traditional/orthodox North American diaspora Jews over following an already established tradition of readings when only 7 days of a chagim are observed as they are in Israel? </font><p><font face="Tahoma" size="3">Marat ayin? Which is easier to explain to non-Jews in North America. Reform being out of sync with all the other North American Jews for a bunch of weeks, or just a week?</font><p><font face="Tahoma" size="3">Personally, I think I favor following the practice in eretz Israel. We have determined that there is no need for 8 day chagim, just as it has been tradition of long-standing (even from Biblical times) in Israel to observe the Torah mandated 7 days for these holidays. A full week. 87 days. The number of completion, the number of days of creation (we’ll set aside the controversy of whether or not G”d’s “finishing” on Shabbat actually represents work done by G”d on the seventh day or not.)</font><p align="left"><font face="Tahoma" size="3">Being the gadfly I am, when I raised this question on some online fora, I couldn’t resist adding a fourth option for Reform. Follow Israel, follow Diaspora, make up these “half-parshiyot” to get Reform back in sync with other North American Jews faster, or <u>why not simply create entirely new readings for these Shabbatot when they occur</u>? Now, I don’t personally think that’s a great option, but I wonder if it was ever considered? </font><p align="left"><font face="Tahoma" size="3">As a movement, we’ve considered and reconsidered all sorts of things. Things once removed without much objection from the siddurim of the movement have found their way back in. In early iterations of Mishkan T’filah, the second paragraph of the Sh’ma/V’ahavta was offered as an option (with some more objectionable text in a smaller type size.) That eventually got shot down, but at least it was considered. Plus the proponents at least got a partial victory with the restoration of the first section of the third paragraph (the tzitzit section.)</font><p align="left"><font face="Tahoma" size="3">I mentioned earlier how many Reform congregations still follow the practice of observing two days of Rosh Hashanah (even though on the RJ website they state that most observe only one.) Why two in Israel ?It’s complicated, but the simple explanation is that it is the only holiday that falls on the first day of a month, the time of the new moon. In biblical Israel, there was no fixed calendar. Each new month was declared based on the sighting of the new moon (or to be more specific, the absence of a visible sliver of moon.) Normally, that wouldn’t be a problem, as most holidays started on other days of the month. However, since Rosh Hashanah would have started immediately with the appearance of the new moon, and the witness could not report this until the next morning or later, the court had to simply assume that the 30th day after the new moon of Elul was the 1st of Tishrei, and thus Rosh Hashanah. If they were wrong, and it turns out the next day was Rosh Hashanah – well, they had already declared that day as Rosh Hashanah, and therefore couldn’t send out messengers throughout Israel to announce that fact. The Jerusalem Talmud tells us that this practice actually dated back to the time of the prophets (though this doesn’t make a lot of sense.) Once the rabbis established a fixed calendar (around the 4th Century CE) some Jews still living in Israel wanted to go back to a single day of Rosh Hashanah. However, it was determined that two days would be observed – one to honor the biblical commandment, and the other to honor the tradition of the Talmud Yerushalmi.</font><p align="left"><font face="Tahoma" size="3">As I did with the arcane rules about the assigning of the Torah readings based on the calendar, I could go into far greater depth about the two-day Rosh Hashanah (and frankly, I originally did in earlier drafts of this musing) but I decided if you were really interested in al this, you could do your own research. Don’t want to burden you with too much information.</font><p align="left"><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3">An argument that has sometimes been used in modern times to justify following the two-day practice for Rosh Hashanah is that it makes certain in years when Rosh Hashanah falls on Shabbat, that the shofar can still be heard, as that is a mitzvah of Rosh Hashanah. This doesn’t seem to make a lot of sense in Reform settings, where musical instruments are already routinely used on Shabbat and Rosh Hashanah. So we’ll allow the use of instruments, but we won’t blow shofar on Shabbat? Talk about picking and choosing. (Again, customs differ, and some Reform congregations do blow shofar when Rosh Hashanah falls on Shabbat.)</font></font></font><p align="left"><font face="Tahoma" size="3">I remain conflicted as to what to write about for this Shabbat – thus I wrote about what has me conflicted, as a sort of cartharsis. Now I have to decided what I will write about for the next few weeks. I guess, by failing to write about Acharei Mot this Shabbat I’ve made my choice already. I’ll be following Diaspora Ashkehnazi custom, at least for this year.</font><p align="left"><font face="Tahoma" size="3">So while I explored some of the same things, this year’s musing had a somewhat different focus than last year. It’s interesting to consider what led me down these different paths, what things are happening in my life that influence my writing choices. Thanks for indulging me.</font><p align="left"><font face="Tahoma" size="3">Shabbat Shalom,</font></p><p align="left"><font face="Tahoma" size="3">Adrian<br>©2019 by Adrian A. Durlester</font></p><p align="left"><font face="Tahoma" size="3">Other musings on this parasha:</font></p><p><a href="http://migdalorguysblog.blogspot.com/2018/04/random-musing-before-shabbat-otd-on-and.html"><font face="Tahoma" size="3">Shabbat 22 Nissan 5778 - OTD: On and Off the Derekh</font></a><br><a href="http://migdalorguysblog.blogspot.com/2018/03/random-musing-before-shabbatpesakh-5778.html"><font face="Tahoma" size="3">Pesakh 5778 - Odds and Ends</font></a><br><a href="http://migdalorguysblog.blogspot.com/2017/04/random-musing-before-shabbat-shabbat.html"><font face="Tahoma" size="3">Shabbat Hol HaMoed Pesakh 5777 - Valley of The Donald</font></a><br><a href="http://migdalorguysblog.blogspot.com/2015/04/random-musing-before-shabbatapril-11.html"><font face="Tahoma" size="3">April 11, 2015 - Cop Out</font></a><br><a href="http://migdalorguysblog.blogspot.com/2015/04/random-musing-before-shabbat-passover.html"><font face="Tahoma" size="3">Pesakh 5775 - Day Off (Literally)</font></a><br><a href="http://migdalorguysblog.blogspot.com/2013/03/random-musing-before-shabbat-shabbat.html"><font face="Tahoma" size="3">Shabbat Hol HaMoed Pesakh 5773 - The Whole House of Israel</font></a><br><a href="http://migdalorguysblog.blogspot.com/2012/04/random-musing-before-shabbat-pesach.html"><font face="Tahoma" size="3">Pesach 5772 - Don't Believe This</font></a><br><a href="http://migdalorguysblog.blogspot.com/2012/04/random-musing-before-shabbatpesach-8.html"><font face="Tahoma" size="3">Pesach 8th Day 5772 - The Bread of Freedom</font></a><br><a href="http://www.durlester.com/musings/holhamoedpesakh5771.htm"><font face="Tahoma" size="3">Shabbat Hol HaMoed Pesakh 5771-Admat Yisrael</font></a><br><a href="http://www.durlester.com/musings/holhamoedpesakh5769.htm"><font face="Tahoma" size="3">Shabbat Hol HaMoed Pesakh 5769 - Valley of the Dry Economy</font></a><br><a href="http://www.durlester.com/musings/holhamoedpesakh5768.htm"><font face="Tahoma" size="3">Pesach VII 5768 - Department of Redundant Anamnesis Department</font></a><br><a href="http://www.durlester.com/musings/holhamoedpesach5767.htm"><font face="Tahoma" size="3">Hol HaMoed Pesach 5767-Not Empty</font></a><br><a href="http://www.durlester.com/musings/pesachl5766.htm"><font face="Tahoma" size="3">Intermediate Shabbat of Passover 5766-A Lily Among Thorns</font></a><br><a href="http://www.durlester.com/musings/pesachvii5765.htm"><font face="Tahoma" size="3">Pesach VII 5761 (Revised 5765)</font></a><br><a href="http://www.durlester.com/musings/holhamoedpesach5764.htm"><font face="Tahoma" size="3">Hol HaMoed Pesach 5764-Dem Bones & Have We Left Gd behind?</font></a><font face="Tahoma" size="3"> (5578-60)<br></font><a href="http://www.durlester.com/musings/holhamoedPesach5762_3.htm"><font face="Tahoma" size="3">Hol Hamoed Pesach 5763-No Empty Gestures (Redux 5762)</font></a><br><a href="http://www.durlester.com/musings/pesachvii5761.htm"><font face="Tahoma" size="3">5761-Pesach VII-Redundant Anamnesis</font></a><p align="left"><br><br></p><p align="left"><font face="Tahoma" size="3"><br></font><p align="left"><font face="Tahoma" size="3"><br></font><p align="left"><font face="Tahoma" size="3"><br></font></p>migdalorguyhttp://www.blogger.com/profile/01662053981342064741noreply@blogger.com0tag:blogger.com,1999:blog-34338525034437330.post-75961192916072008922019-04-12T10:18:00.001-04:002019-04-12T10:18:12.688-04:00Random Musing Before Shabbat-M’tzora 5779-K’nega Nira Li Babayit<blockquote><p align="right"><font face="SBL Hebrew" size="4">כִּ֤י תָבֹ֙אוּ֙ אֶל־אֶ֣רֶץ כְּנַ֔עַן אֲשֶׁ֥ר אֲנִ֛י נֹתֵ֥ן לָכֶ֖ם לַאֲחֻזָּ֑ה וְנָתַתִּי֙ נֶ֣גַע צָרַ֔עַת בְּבֵ֖ית אֶ֥רֶץ אֲחֻזַּתְכֶֽם׃</font></p></blockquote><blockquote><p><font face="Tahoma" size="3">14:34 When you enter the land of Canaan that I give you as a possession, and I inflict an eruptive plague upon a house in the land you possess,</font></p></blockquote><blockquote><p align="right"><font face="SBL Hebrew" size="4">וּבָא֙ אֲשֶׁר־ל֣וֹ הַבַּ֔יִת וְהִגִּ֥יד לַכֹּהֵ֖ן לֵאמֹ֑ר כְּנֶ֕גַע נִרְאָ֥ה לִ֖י בַּבָּֽיִת׃</font></p></blockquote><blockquote><p><font face="Tahoma" size="3">14:35 the owner of the house shall come and tell the priest, saying, “Something like a plague has appeared upon my house.”</font></p></blockquote><p><font face="Tahoma" size="3">OK. I’m following directions. כְּנֶ֕גַע נִרְאָ֥ה לִ֖י בַּבָּֽיִת׃. <em>K’nega nira li babayit.</em></font></p><p><font face="Tahoma" size="3">Something like a plague has appeared on my house. In fact, something like a plague has appeared on both my houses – the one I call home, and the one that is the home of my people.</font></p><p><font face="Tahoma" size="3">I come to you as you are a priest, and I am commanded to tell you this news. You, in turn, are commanded to order the house cleared out so that you may examine it, and so that nothing else can possibly become contaminated.</font></p><p><font face="Tahoma" size="3">So, come take a look. See those streaks on the walls there. I have some ideas as to what might be causing them.</font></p><p><font face="Tahoma" size="3">[Insert here your litany of ways in which our house, aka the United States of America, has become unclean]</font></p><p><font face="Tahoma" size="3">I had originally included my own list, but I think it’s better as an interactive exercise. It also allows you, the reader, to choose the perspective. You can make that perspective political, cultural, religious, ethical, philosophical, etc. and/or any combination of those. I would urge you, at first, to try and iterate as many of those as you can off the top of your head, before resorting to entering things like “the worst things x has done since becoming President” into a Google search. I think you may find this an interesting exercise. You probably won’t have trouble creating an initial list. Then you’ll dig online and discover how the totality of your list pales in comparison to all that you can discover online. There is value in those “oh yeah, I forgot about that” moments. Creating so many moments that one tends to forget some of them is exactly the effect “they” are after, whomever your “they” is. Distraction upon distraction upon distraction. Getting that list in one place where you can appreciate its enormity is a useful exercise.</font></p><p><font face="Tahoma" size="3">It can be an interesting exercise to try and classify the various items on your list as to where they come into conflict with Jewish teachings and values. I’ve seen a few of those exercises already out there on the internet.</font></p><p><font face="Tahoma" size="3">Last week, I taught an adult ed session on Jewish views of lying. It’s a typically mixed bag. Motivation matters. Topic matters. Intent matters. Situation matters. The people involved matters. I offer this as a caution. In our righteous indignation, we sometimes engage in blanket critiques that aren’t as nuanced as they could be. (To be honest, I hate having to write that, but if I don’t at least remind myself, I am liable to be carried to extremes by my own righteous indignation and potentially do things I might later regret.)</font></p><p><font face="Tahoma" size="3">Then this week comes the latest blow. For a moment, at least, there was hope that the citizens of Israel might vote to restore some sanity (and values) to their government. Alas, that appears not to be the case.</font></p><p><font face="Tahoma" size="3">Israel, as the home of my people, also appears to be suffering from something like a plague.</font></p><p><font face="Tahoma" size="3"><font face="Tahoma" size="3">I wrote on Facebook:</font></font></p><blockquote><p><font face="Tahoma" size="3">What's left? I live in a United States of America that elected a government I cannot endorse and have difficulty understanding or accepting, and now that the Israeli people have spoken, they, too, have made a choice I cannot endorse and have difficulty accepting or understanding. Who are my people now? At least I can't be accused of dual loyalties now. Only dual disloyalties (which is an inaccurate accusation as I remain a loyal American citizen, and a passionate supporter of the dream of what Israel can be.) There was a time when terms like the "loyal opposition" were embraced. That is no longer the world in which we live. I am very, very saddened.</font></p></blockquote><p><font face="Tahoma" size="3">It is not always safe to speak openly and critically about Israel in the US Jewish community. Those of us who love Israel so much that we dare to call her to task for her failures are sometimes accused of disloyalty, even anti-Zionism and anti-Semitism. (Though even we can be accused of the anti-Semitic dual loyalty trope, it seems.)</font></p><p><font face="Tahoma" size="3"><font face="Tahoma" size="3">I truly love Israel. I have been there enough times to know the special connection one feels to the land when one is there. Though it may have evolved and changed, the religion which I practice has its origins there. There is clear, unambiguous historical evidence that the Jewish people lived there, starting at least 3500 years ago, and had nation states. Despite the many times that control of the land passed from one empire or nation to another, there has been a continuous Jewish presence there. Given our historic and long connection to the land, it does make sense for us to have a modern nation state in the region. In light of the Shoah, having a Jewish state as a place of refuge also makes sense.</font></font></p><p><font face="Tahoma" size="3">Make no mistake. I am proud of Israel. It has done amazing things. It has made the desert bloom. It has been a leader in agriculture , medicine, and technology. It is a democratic state in a part of the world that is sadly lacking in them. It does grant rights to all its citizens, and has, at least outwardly, strived to be an accepting society.</font></p><p><font face="Tahoma" size="3">Israel is under fairly constant threat. Setting aside arguments that sometimes Israel herself contributes to making herself a target, no country should be subject, on a routine basis, to the acts of terrorism and random rocket attacks that Israel suffers. Israel is an important bastion in the Levant. Israel is a remedy for the ever-present existential threat against Jews that history has shown us always seem to exist in this world.</font></p><p><font face="Tahoma" size="3">That being said, we need to have the priest come examine the red and green stains on the walls of our Israeli home to check for plague. I recommend to you the same exercise as before – come up with your own list of problems and issues that have plagued <em>medinat Yisrael</em> since its birth (and even before that) and then broaden that list with some online searching.</font></p><p><font face="Tahoma" size="3">As with our own US house, you can frame your list of <em>medinat Yisrael’s</em> unclean things as it works for you. You could be the most ardent supporter of Israel, even a fervent “Israel right or wrong” type and still find items for your list (and if you don’t, I would question your self-honesty, and the ethical construct that allows you to gloss over obvious faults.)</font></p><p><font face="Tahoma" size="3">[Insert here your litany of ways in which Jewish house, aka Israel, has become unclean]</font></p><p><font face="Tahoma" size="3"><font face="Tahoma" size="3">A dozen years ago Rabbi Brad Hirschfield published his remarkable book, which I still use to guide me: “You Don't Have to Be Wrong for Me to Be Right: Finding Faith Without Fanaticism.” If an orthodox rabbi from Chicago who made <em>aliyah</em> in the 80s and became a rabid “greater biblical Israel” fanatical Israeli settler can evolve into an intrafaith and interfaith bridge builder, there is hope for this world.</font></font></p><p><font face="Tahoma" size="3">We don’t have to agree about these issues. You may not have the same issues and qualms about the things which cause me to worry about the plagues that have erupted in our American and Israeli homes. Live and be well.</font></p><p><font face="Tahoma" size="3">There are Jews who are perfectly happy with everything that is happening in this country under this administration, and in Israel under its administration. There are Jews (like me) who are equally unhappy with both administrations. Then there are Jews who are <em>geshrying</em> about what is happening here in the United States of America but continue to give Israel and Bibi a pass. I may not share such a belief, but I do believe I have some understanding of the motivations and reasonings behind them, and believe they are, most often, well-intentioned, and based on rational concerns and fears.</font></p><p><font face="Tahoma" size="3"><font face="Tahoma" size="3">I love Israel. I also love the diaspora – and I think we’ve allowed ourselves to develop a Jewish inferiority complex relative to Israel, and it’s time to look at that, and our role as a diaspora in the perpetuation of Judaism, and not leaving our survival totally dependent upon Israel as its burden. Personally, I think we have passed many potential crossroads over the last few decades, and failed to even consider potential alternate paths. The time has come for exploring new options, new possibilities, new understandings of Judaism, Zionism, <em>ahavat Yisrael,</em> Colonialism, <em>hasbara</em>, Jewish Education, and more. We have to be willing to challenge all the underlying and accepted understandings and conventions. Reconsidering them doesn’t mean we will change them all, but if we don’t consider the entirety, it won’t be a thorough effort. I have thought and continue to think about these and related issues. I’ve started to come to some conclusions, but I have always been the kind of person who continues to study issues from every angle even when I have developed a particular opinion. I’m happy to discuss this with folks at any time.</font></font></p><blockquote><p align="right"><font face="SBL Hebrew" size="4">וְהִזַּרְתֶּ֥ם אֶת־בְּנֵי־יִשְׂרָאֵ֖ל מִטֻּמְאָתָ֑ם וְלֹ֤א יָמֻ֙תוּ֙ בְּטֻמְאָתָ֔ם בְּטַמְּאָ֥ם אֶת־מִשְׁכָּנִ֖י אֲשֶׁ֥ר בְּתוֹכָֽם׃</font></p></blockquote><blockquote><p><font face="Tahoma" size="3">You shall put the Israelites on guard against their uncleanness, lest they die through their uncleanness by defiling My Tabernacle which is among them.</font></p></blockquote><p><font face="Tahoma" size="3">We’ve been warned.</font><p><font face="Tahoma" size="3">Shabbat Shalom,</font><p><font face="Tahoma" size="3">Adrian<br>©2019 by Adrian A. Durlester</font></p><p><font face="Tahoma" size="3">Other Musings on this parasha:</font></p><p><a href="http://migdalorguysblog.blogspot.com/2014/04/random-musing-before-shabbatmetzora.html"><font face="Tahoma" size="3">Metzora 5774 - Go With the Flow</font></a><br><a href="http://www.durlester.com/musings/metzora5771.htm"><font face="Tahoma" size="3">Metzora 5771 - Afflict This!</font></a><br><a href="http://migdalorguy.blogspot.com/2013/04/random-musing-before-shabbatmtzora.html"><font face="Tahoma" size="3">Metzora 5768 - Human Nature</font></a><br><a href="http://www.durlester.com/musings/metzora5765.htm"><font face="Tahoma" size="3">Metzora 5765-Defiling the Tabernacle</font></a><br><a href="http://www.durlester.com/musings/metzora5763.htm"><font face="Tahoma" size="3">Metzora 5763-Not So Irrelevant</font></a><br><a href="http://www.durlester.com/musings/metzora5760.htm"><font face="Tahoma" size="3">Metzora 5760-Even Lepers Bring Good News</font></a><p><a href="http://migdalorguysblog.blogspot.com/2018/04/random-musing-before-shabbattazria.html"><font face="Tahoma" size="3">Tazria-Metzora 5778 - Excessive Prevention (Redux 5770)</font></a><br><a href="http://migdalorguysblog.blogspot.com/2017/04/random-musing-before-shabbattazria.html"><font face="Tahoma" size="3">Tazria-Metzora 5777 - The Overlooked Lesson (Revisiting 5767)</font></a><br><a href="http://migdalorguysblog.blogspot.com/2015/04/random-musing-before-shabbattazria.html"><font face="Tahoma" size="3">Tazria-Metzora 5775 - Singing a Song of Leprosy Again</font></a><br><a href="http://migdalorguysblog.blogspot.com/2013/04/random-musing-before-shabbat.html"><font face="Tahoma" size="3">Tazria-M'tzora 5773-Even Lepers Bring Good News-Redux, Revised, & Expanded</font></a><br><a href="http://www.durlester.com/musings/tazria%20metzora5772.htm"><font face="Tahoma" size="3">Tazria-Metzora 5772 - We Are the Lepers</font></a><br><a href="http://www.durlester.com/musings/tazria5770.htm"><font face="Tahoma" size="3">Tazria-Metzora 5770 - Excessive Prevention</font></a><br><a href="http://www.durlester.com/musings/tazmetz5767.htm"><font face="Tahoma" size="3">Tazria-M'tzora 5767-Once Impure, Not Always Impure</font></a><br><a href="http://www.durlester.com/musings/tazriametzora5766.htm"><font face="Tahoma" size="3">Tazria-Metzora 5766 - Comfort in Jerusalem</font></a><br><a href="http://www.durlester.com/musings/tazriametzora5764.htm"><font face="Tahoma" size="3">Tazria-Metzora 5758/5764-Getting Through the Messy Stuff</font></a><br><a href="http://www.durlester.com/musings/tazriametzora5761.htm"><font face="Tahoma" size="3">Tazria-Metzora 5761-Lessons For Our Stuents</font></a><br><a href="http://www.durlester.com/musings/TazriaMetzora5762.htm"><font face="Tahoma" size="3">Tazria-Metzora 5762-Sing a Song of Leprosy</font></a></p>migdalorguyhttp://www.blogger.com/profile/01662053981342064741noreply@blogger.com0tag:blogger.com,1999:blog-34338525034437330.post-41193133392392701602019-04-05T15:31:00.001-04:002019-04-05T15:31:37.829-04:00Random Musing Before Shabbat–Tazria-Shabbat HaHodesh 5779<p><font face="Tahoma" size="3">Another Shabbat of rest for my fingers, so I offer this selection of previous musings for parashat Tazria/Shabbat HaHodesh:</font></p><p><font face="Tahoma" size="3"><a href="http://migdalorguysblog.blogspot.com/2014/03/random-musing-before.html"><font face="Tahoma" size="3">Tazria/Shabbat HaHodesh 5774 - Fifty Fifty</font></a><br><a href="http://www.durlester.com/musings.htm"><font face="Tahoma" size="3">Tazria/Shabbat HaHodesh 5771 - It's Good To Be the King</font></a><br><a href="http://migdalorguy.blogspot.com/2013/04/random-musings-before-shabbattazria.html"><font face="Tahoma" size="3">Tazria 5768 - Just Not Good Enough is Just Not Good Enough</font></a><br><a href="http://www.durlester.com/musings/tazriai5765.htm"><font face="Tahoma" size="3">Tazria 5765-If Naaman Can Be Forgiven...</font></a><br><a href="http://www.durlester.com/musings/tazria5760.htm"><font face="Tahoma" size="3">Tazria 5760-Preventing Spiritual Rot</font></a></font></p><p><a href="http://migdalorguysblog.blogspot.com/2018/04/random-musing-before-shabbattazria.html"><font face="Tahoma" size="3">Tazria-Metzora 5778 - Excessive Prevention (Redux 5770)</font></a><br><a href="http://migdalorguysblog.blogspot.com/2017/04/random-musing-before-shabbattazria.html"><font face="Tahoma" size="3">Tazria-Metzora 5777 - The Overlooked Lesson (Revisiting 5767)</font></a><br><a href="http://migdalorguysblog.blogspot.com/2015/04/random-musing-before-shabbattazria.html"><font face="Tahoma" size="3">Tazria-Metzora 5775 - Singing a Song of Leprosy Again</font></a><br><a href="http://migdalorguysblog.blogspot.com/2013/04/random-musing-before-shabbat.html"><font face="Tahoma" size="3">Tazria-M'tzora 5773-Even Lepers Bring Good News-Redux, Revised, & Expanded</font></a><br><a href="http://www.durlester.com/musings/tazria%20metzora5772.htm"><font face="Tahoma" size="3">Tazria-Metzora 5772 - We Are the Lepers</font></a><br><a href="http://www.durlester.com/musings/tazria5770.htm"><font face="Tahoma" size="3">Tazria-Metzora 5770 - Excessive Prevention</font></a><br><a href="http://www.durlester.com/musings/tazmetz5767.htm"><font face="Tahoma" size="3">Tazria-M'tzora 5767-Once Impure, Not Always Impure</font></a><br><a href="http://www.durlester.com/musings/tazriametzora5766.htm"><font face="Tahoma" size="3">Tazria-Metzora 5766 - Comfort in Jerusalem</font></a><br><a href="http://www.durlester.com/musings/tazriametzora5764.htm"><font face="Tahoma" size="3">Tazria-Metzora 5758/5764-Getting Through the Messy Stuff</font></a><br><a href="http://www.durlester.com/musings/tazriametzora5761.htm"><font face="Tahoma" size="3">Tazria-Metzora 5761-Lessons For Our Students</font></a><br><a href="http://www.durlester.com/musings/TazriaMetzora5762.htm"><font face="Tahoma" size="3">Tazria-Metzora 5762-Sing a Song of Leprosy</font></a><p><font face="Tahoma" size="3">Shabbat Shalom,</font><p><font face="Tahoma" size="3"><font face="Tahoma" size="3">Adrian</font></font>migdalorguyhttp://www.blogger.com/profile/01662053981342064741noreply@blogger.com0tag:blogger.com,1999:blog-34338525034437330.post-6864490500636666532019-03-28T20:36:00.001-04:002019-03-28T20:36:28.715-04:00Random Musing Before Shabbat-Shabbat Sh’mini-Shabbat Parah–Straw Clutching<p><font face="Tahoma" size="3">So which is it, G”d, that upsets You more? You’re real unhappy with how Your people have behaved and acted in the land You gave them, so you drive them from that land in punishment.The native peoples of the land to which you have driven Your people are gossiping about You, saying what a weak and miserable G”d you must be, if Your own chosen people were so depraved that You had to drive them from the land You gave to them into their lands. You, yes You, G”d, are responsible for creating the first serious period of anti-immigrant fervor in the history of the world. Is it any wonder that Your creations continue to follow in Your footsteps? You set the example.</font></p><p><font face="Tahoma" size="3">Vanity does not become a G”d, unless you are the little child god of the Star Trek episode “Squire of Gothos,” or the obnoxious, self-absorbed “Q” of ST:TNG (both of which, truth be told, do bear some resemblance to the way You have behaved.)</font></p><p><font face="Tahoma" size="3">So, embarrassed by Your own favored people, you decide to be magnanimous – but not for their sake – but for YOUR sake. You’ll bring them all back to the land You gave them. You’ll purify them, clean out their screwed up psyches, and give them new hearts and new spirit. The land will be restored, be fertile, and Your people will multiply in abundance. Thus the people of the other nations, who were laughing at You before, will now say how great You are for they will see how You have restored us fully.</font></p><p><font face="Tahoma" size="3">This is the story told in the haftarah for Shabbat Parah, Ezekiel 38:16-38.</font></p><p><font face="Tahoma" size="3">Who is Your PR firm, G”d? Who is giving You this advice? Who is telling You this isn’t about anybody but You? Fire them. They’re not helping You. This all just makes You seem small and petty. If you are truly Master of the Universe, You don’t need to deal with all this quotidian stuff. Emotions like jealousy and vanity are beneath You. Why stoop to humanity’s level? Why, you really could shoot a man right out on Fifth Avenue and You wouldn’t lose a believer. Is that what You think? Might be time for a reality check. (That is, if You are subject to the laws of the realities You create, which is a whole other discussion.)</font></p><p><font face="Tahoma" size="3">Now, the next chapter in Ezekiel is the famous “dry bones” story. So I guess during this chapter, the shrooms hadn’t quite kicked in yet. So You have less of an excuse for this obvious display of Deific vanity. David had you figured out – might be why he had to author that one book under the pseudonym of Qohelet. What’s good for the goose is good for the gander, eh? Maybe the whole book of Qohelet is as much a message to You as it is to us?</font></p><p><font face="Tahoma" size="3">We’re not easy to work with, are we, G”d? Did you give up and find an expedient way out? Did you impregnate some poor woman and have her bring forth a diversion? You threw that mess at us and watched us stumble through it for a few centuries. Deciding perhaps the fun had run its course, a few centuries later you have a conversation with that Muhammad guy. That’ll keep humans busy for another while.</font></p><p><font face="Tahoma" size="3">But what you didn’t see coming (or maybe you did…) was that a lot of people starting asking if You were real, if humanity had outgrown the need for You, and if, in fact, humanity had actually created You rather than vice versa. through my head. Cat got Your tongue? We’re waiting.</font></p><p><font face="Tahoma" size="3">C’mon G’d! Nyah, nyah, nyah, nyah, nyah. People are laughing at You. Denying You. Making fun of You. Where’s Your response? No snappy comeback? No smiting? No abject lessons?</font></p><p><font face="Tahoma" size="3">If even this appeal to Your vanity isn’t working, what are we to do?</font></p><blockquote><p><font face="Tahoma" size="3">And if he tarry, I shall wait.</font></p></blockquote><p><font face="Tahoma" size="3">Perhaps there will always be some who will wait, some who have perfect faith. Perhaps, in the end, they will be rewarded by You for their faithfulness. You make it hard sometimes, Very hard.</font></p><p><font face="Tahoma" size="3">Sure. As I write these words, the apologetics run seamlessly – those I have come to terms with, and sometimes, those which I utterly reject yet still find rattling around in my brain. I grasp at these straws, hoping against hope to continue to find the faith to believe in the continually changing G”d of my understanding. Is it wrong to ask for just a little help?</font></p><p><font face="Tahoma" size="3">Help.</font></p><p><font face="Tahoma" size="3">Shabbat Shalom,</font></p><p><font face="Tahoma" size="3">Adrian<br>©2019 by Adrian A. Durlester</font></p><p><font face="Tahoma" size="3">Other Musing on this parasha:<br><br><br></font></p><p><a href="http://migdalorguysblog.blogspot.com/2018/04/random-musing-before-shabbatshmini.html"><font face="Tahoma" size="3">Sh'mini 5778 - Drops That Sparkle (5774 Redux and Revised)</font></a><br><a href="http://migdalorguysblog.blogspot.com/2017/04/random-musing-before-shabbat-shmini.html"><font face="Tahoma" size="3">Sh'mini 5777 - GEFTS 20th Anniversary</font></a><br><a href="http://migdalorguysblog.blogspot.com/2015/04/random-musing-before-shabbat-shmini.html"><font face="Tahoma" size="3">Sh'mini 5775 - Vayyidom Aharon (Revisiting Calm In A Crisis)</font></a><br><a href="http://migdalorguysblog.blogspot.com/2014/03/random-musings-before.html"><font face="Tahoma" size="3">Sh'mini 5774 - Indubitably Delicious</font></a><br><a href="http://www.durlester.com/musings/shmini5772.htm"><font face="Tahoma" size="3">Sh'mini 5772 - Collect Call</font></a><br><a href="http://www.durlester.com/musings/shmini5771.htm"><font face="Tahoma" size="3">Sh'mini/Shabbat Parah 5771-So Say We All</font></a><br><a href="http://www.durlester.com/musings/shmini5770.htm"><font face="Tahoma" size="3">Sh'mini 5770 - Don't Eat That, It's Not Kosher</font></a><br><a href="http://www.durlester.com/musings/shmini5769.htm"><font face="Tahoma" size="3">Sh'mini 5769 srettirC ypsirC</font></a><br><a href="http://www.durlester.com/musings/shmini5767.htm"><font face="Tahoma" size="3">Sh'mini 5767-Don't Be a Stork</font></a><br><a href="http://www.durlester.com/musings/shmini5766.htm"><font face="Tahoma" size="3">Sh'mini 5766-Palmwalkers</font></a><br><a href="http://www.durlester.com/musings/shemini5765.htm"><font face="Tahoma" size="3">Shemini 5765-It All Matters</font></a><br><a href="http://www.durlester.com/musings/shemini5764.htm"><font face="Tahoma" size="3">Shemini 5764-Playing Before Gd</font></a><br><a href="http://www.durlester.com/musings/shemini5763.htm"><font face="Tahoma" size="3">Shemini 5763 - Belly of the Beast</font></a><br><a href="http://www.durlester.com/musings/shemini5762.htm"><font face="Tahoma" size="3">Shemini 5762-Crispy Critters</font></a><br><a href="http://www.durlester.com/musings/shemini5761.htm"><font face="Tahoma" size="3">Shemini 5761-Lessons From Our Students</font></a><br><a href="http://www.durlester.com/musings/shemini5760.htm"><font face="Tahoma" size="3">Shemini 5760-Calm in a Crisis</font></a><br><a href="http://www.durlester.com/musings/shemini5759.htm"><font face="Tahoma" size="3">Shemini 5759-Porking Out</font></a>migdalorguyhttp://www.blogger.com/profile/01662053981342064741noreply@blogger.com0tag:blogger.com,1999:blog-34338525034437330.post-10137521378104491372019-03-22T13:51:00.001-04:002019-03-22T13:51:54.521-04:00Random Musing Before Shabbat-Tzav 5779-Utterances and Umami<blockquote><p align="right"><font face="SBL Hebrew" size="5">וְהָאֵ֨שׁ עַל־הַמִּזְבֵּ֤חַ תּֽוּקַד־בּוֹ֙ לֹ֣א תִכְבֶּ֔ה וּבִעֵ֨ר עָלֶ֧יהָ הַכֹּהֵ֛ן עֵצִ֖ים בַּבֹּ֣קֶר בַּבֹּ֑קֶר וְעָרַ֤ךְ עָלֶ֙יהָ֙ הָֽעֹלָ֔ה וְהִקְטִ֥יר עָלֶ֖יהָ חֶלְבֵ֥י הַשְּׁלָמִֽים׃</font></p></blockquote><blockquote><p><font face="Tahoma" size="3">5 The fire on the altar shall be kept burning, not to go out: every morning the priest shall feed wood to it, lay out the burnt offering on it, and turn into smoke the fat parts of the offerings of well-being.</font></p></blockquote><blockquote><p align="right"><font face="SBL Hebrew" size="5">אֵ֗שׁ תָּמִ֛יד תּוּקַ֥ד עַל־הַמִּזְבֵּ֖חַ לֹ֥א תִכְבֶֽה׃</font> </p></blockquote><blockquote><p><font face="Tahoma" size="3">6 A perpetual fire shall be kept burning on the altar, not to go out.</font></p></blockquote><p><font face="Tahoma" size="3">There is no Temple, no altar. Hasn’t been one for 1,949 years. Those ritualistic trappings were modified, adapted, reconstructed, reshaped, and have slowly morphed into parts of the rabbinic model of Jewish worship as it is practiced today and has been for much of those 1,949 years.</font><p><font face="Tahoma" size="3">However, before I talk about modern interpretations, let’s examine a basic issue with these commandments in their context. What happened to the fire upon the altar while the Israelites were on t<font face="Tahoma" size="3">he move rather than encamped for a while?</font></font><p><font face="Tahoma" size="3">Scholars do like to remark about the redundancy in verse 6. If it is a perpetual (<em>tamid</em>) fire, then of course it would not go out. Why, if the fire goes out, then technically two commandments have been violated – one, to have an eternal fire on the altar, and the second that it (the flame) should not go out. So clearly, keeping the fire on the altar burning AT ALL TIMES seems to a pretty clear requirement.</font><p><font face="Tahoma" size="3">The majority of scholars suggest that the law only applied when the altar was stationary, and in later times, when it was a fixed location in the Temple. Not all of them, however. Chizkuni (Hezekiah ben Manoah, a 13th century French rabbi) for example, suggests that the fire was kept lit and was covered by a metal dome while being transported. Nice try, Chizkuni, but depriving the fire of oxygen by covering it with a dome probably wouldn’t have worked so well, not to mention the difficulty in carrying a hot fire for long distances. Others commentators have hinted at a Divine solution – that the flame was kept going by G”d. (Many commentators have suggested that the flame itself was initially lit by G”d, so this wasn’t much of a stretch beyond that.)</font><p><font face="Tahoma" size="3">I felt it was necessary to discuss this aspect of this because it impacts how we might understand these commandments in a modern context, in the absence of an altar.</font><p><font face="Tahoma" size="3">Prayer has taken the place of sacrifices. Instead of bulls, we give the offering of our lips. What is it that takes the place of the eternal altar fire and consumes our words and makes them akin to a pleasant odor for G”d? At first glance, it would seem that we have obviated the need for this now missing step. Our words rise directly up to G”d as words, which G”d can hear, and understand. That was just as much the case for our ancestors. There were sacrifices, and words to accompany them. It is likely true that, over time, more and more words were added to the rituals around the sacrifices. Some of those words were the precursors of the prayers we still pray today. Nevertheless, some of the words we pray today must be prayers specifically intended to take the place of the physical sacrifices, n’est ce pas? Shouldn’t those prayers, those words “never go out?” Shouldn’t they be <em>t’filot tamid</em>, <em>d’varim tamid</em> – eternal prayers, eternal words-always present twenty-four/seven?</font><p><font face="Tahoma" size="3">Matter is neither created or destroyed in our scientific understanding of this universe. Thus when sacrifices were consumed on the altar in ancient times, their mass was converted to other things: heat, smoke, liquids, ash, and the molecules and chemical compounds which we perceive as smells or odors. Fire is the agent which effected the change in the forms of matter that were once living animals. What can do the same to our replacement prayers/words? What takes words, breaks them down, and changes them into other things?</font><p><font face="Tahoma" size="3">Prayers uttered are just that – prayers uttered. If the utterance is merely the <em>keva</em>, the fixed text, then what is there to be broken down and re-arranged? Aha, but there is something there. <em>Baruch she’amar v’hayah ha-olam</em>. Blessed be the One who spoke and brought the universe into existence. Thus, just the mere words we offer up to G”d can be useful to G”d. G”d might use them to create new universes, or G”d might need them to repair those one. We don’t know.</font><p><font face="Tahoma" size="3">You didn’t expect that, did you? An embrace of the simple <em>keva</em>, the fixed prayer, uttered pro forma? Now, to be honest, there’s little doubt in my mind that prayer uttered with <em>kavanah</em> is preferred. Nevertheless, I have always believed that the mere recitation of the keva is valid prayer, and serves a function. There are times and places when we human might be incapable of summoning up more that a rote utterance of the keva. </font><p><font face="Tahoma" size="3">Things are never simple in theology. Just the other day, I asked a group of sixth and seventh grade students about prayer, and its value. They all basically agreed that prayer isn’t something that G”d needs, necessarily. Prayer serves the needs of humans – serves the needs of those who utter them, and those who hear them being uttered. G”d has no need of prayers. (Now, that, in and of itself, is a simplistic notion that, when one examines it more closely, it doesn’t hold up as well as it might seem. Our relationship with G”d is, after all, covenantal. There’s that controversial statement by a 20th century scholar “If you are my witnesses, then I am G”d, but if you are not my witnesses, then I am not G”d.” But that’s deeper than the rabbit hole I want to go today, so we’ll save that for another time.</font><p><font face="Tahoma" size="3">Given that, it is important that we understand that sometimes the keva is enough, and, theoretically, the <em>keva</em> just might be the replacement for the <em>aish tamid</em>, becoming the aforementioned <em>t’filot tamid</em>. Wow, I never expected to write that when I started this musing. I have to let that bounce around in my head for a while – the notion of the <em>keva</em> being the replacement for the perpetual flame on the altar. The words of the prayers are always there for use to use to lift our thoughts, or sacrifices to G”d.</font><p align="left"><font face="Tahoma" size="3">Now I’m conflicted, When I started working through this musing, I wanted to reach the conclusion that it was <em>kavanah</em>, the intent behind the prayer, that is the modern replacement for the <em>aish hakodesh</em>, the eternal fire on the altar. I see now the basic flaw in that argument. <em>Kavanah</em> is not eternal, though perhaps we should always strive for our prayers to have some element of <em>kavanah</em> in addition to the <em>keva</em>. In fact, sometimes the <em>kavanah</em> is all there is, and it can be enough. Think of the classic story of the “Boy With the Flute.” He doesn’t know the words, but G”d hears his prayers. Perhaps, the youth’s prayers were the most meaningful of all.</font><p align="left"><font face="Tahoma" size="3">Kavanah indeed helps lift our prayers, and is perhaps the catalyst that turns our mere words into the pleasing odors and offerings that G”d asks of us. This viewpoint, however, requires us to perceive the kavanah as superior to the keva, and we’ve already seen how this may not be so. So I’m scraping a lot of what I’ve already written and rethinking this musing.</font><p align="left"><font face="Tahoma" size="3">Keeping our inner fires lit is not always the easiest task, and we must learn to forgive ourselves if we let our inner flames go out. Why set ourselves up for sinning by letting the fire on our altars go out? Why not consider that the replacement for the <em>aish tamid</em> starts with the <em>keva</em> itself. It’s is always there. Oh, we may fiddle around with it, re-arrange it, re-interpret it, gender-neutralize it, excise troubling parts and replace them with words that better reflect modern knowledge and reality, and all that jazz. The essence however, remains the same. <em>Kavanah</em> is perhaps an extra catalyst that makes our prayers smell even more pleasing to G”d than they already are, but the <em>keva</em> alone provides the <em>aish hakodesh</em> upon the altar. When we add ourselves saying the words of the <em>keva</em>, we are placing our sacrifices onto the fire and seeing it converted to heat, smoke, liquids, ash, and the molecules and chemical compounds that make odors pleasing to G”d.</font><p align="left"><font face="Tahoma" size="3"><font face="Tahoma" size="3">I will always endeavor to pray with intent. <em>Kavanah</em> matters: <em>kavanah</em> enhances, <em>kavanah</em> sweetens,<em> kavanah</em> fattens. <em>Kavanah </em>is the MSG, the umami spice that takes the <em>keva</em> and raises it up a notch. Nevertheless, I am comforted in knowing that I truly believe that the <em>keva</em> itself can be enough – it is always the eternal flame burning on the altar upon which I can offer up my prayers.</font></font><p align="left"><font face="Tahoma" size="3">Shabbat Shalom,</font><p align="left"><font face="Tahoma" size="3">Adrian<br>©2019 by Adrian A. Durlester</font></p><p align="left"><font face="Tahoma" size="3">Other Musings on this Parasha:</font></p><p><a href="http://migdalorguysblog.blogspot.com/2018/03/random-musing-before-shabbattzavshabbat.html"><font face="Tahoma" size="3">Tzav/Shabbat HaGadol 5778 - After You, G"d</font></a><br><a href="http://migdalorguysblog.blogspot.com/2017/04/random-musing-before-shabbattzavshabbat.html"><font face="Tahoma" size="3">Tzav/Shabbat HaGadol 5777 - Payback: An Excerpt From the Diary of Moses (Updated)</font></a><br><a href="http://migdalorguysblog.blogspot.com/2015/03/random-musing-before-shabbattzavshabbat.html"><font face="Tahoma" size="3">Tzav/Shabbat HaGadol 5775 - Two Way Street (Revised)</font></a><br><a href="http://migdalorguysblog.blogspot.com/2014/03/random-musing-before-shabbattzavshabbat.html"><font face="Tahoma" size="3">Tzav/Shabbat Zachor 5774 - Does G"d Need a Shrink?</font></a><br><a href="http://migdalorguysblog.blogspot.com/2013/03/random-musing-before-shabbat.html"><font face="Tahoma" size="3">Tzav/Shabbat HaGadol 5773 - The Doorway to Return</font></a><br><a href="http://www.durlester.com/musings/tzav5772.htm"><font face="Tahoma" size="3">Tzav/Shabbat Hagadol 5772 - Not Passive</font></a><br><a href="http://www.durlester.com/musings/purim5771.htm"><font face="Tahoma" size="3">Tzav (Purim) 5771 - A Purim Ditty</font></a><br><a href="http://www.durlester.com/musings/tzav5769.htm"><font face="Tahoma" size="3">Tzav 5769 - Payback: An Excerpt From the Diary of Moses</font></a><br><a href="http://www.durlester.com/musings/tzav5768.htm"><font face="Tahoma" size="3">Tzav 5768 - Jeremiah's solution (Updated from 5761)</font></a><br><a href="http://www.durlester.com/musings/tzav5767.htm"><font face="Tahoma" size="3">Tzav/Shabbat HaGadol 5767-Redux 5762-Irrelevant Relavancies</font></a><br><a href="http://www.durlester.com/musings/tzavhagadol5766.htm"><font face="Tahoma" size="3">Tzav/Shabbat HaGadol 5766 - Dysfunction Junction</font></a><br><a href="http://www.durlester.com/musings/tzav5760.htm"><font face="Tahoma" size="3">Tzav 5765 (updated 5760)-Of IHOPs, Ordination and Shabbat</font></a><br><a href="http://www.durlester.com/musings/tzav5764.htm"><font face="Tahoma" size="3">Tzav/Shabbat HaGadol 5764-Two Way Street</font></a><br><a href="http://www.durlester.com/musings/tzav5763.htm"><font face="Tahoma" size="3">Tzav 5763 - Zot Torahteinu?</font></a><br><a href="http://www.durlester.com/musings/tzav5761.htm"><font face="Tahoma" size="3">Tzav 5761/5759-Jeremiah's Solution</font></a>migdalorguyhttp://www.blogger.com/profile/01662053981342064741noreply@blogger.com0tag:blogger.com,1999:blog-34338525034437330.post-33938054987892959222019-03-15T15:54:00.001-04:002019-03-15T15:54:58.430-04:00Random Musing Before Shabbat - Vayikra-Shabbat Zachor 5779-And Virtue Is Triumphant Only in Theatrical Performances<p><b><font face="Tahoma"></font></b></p><b><p><br><p><font face="Tahoma" size="3">To redeem, the irredeemable text…</font><p><font face="Tahoma" size="3">Impossible dreams abound. Purim is coming. A lighter spirit is in the air. The spring is coming (at least in this hemisphere.) Purim. A holiday when those who have been threatened with harm, or feel threatened can have their hopes lifted by a tale of topsy-turvy, a reversal as stunning as any in history, as game-changing a turnaround as in any Gilbert and Sullivan operetta. I mean, here’s a pretty how de do - if Esther comes for an audience with the King uninvited, she could well be put to death. Yet, like the discovery of Captain Cocoran’s and Ralph Rackstraw’s true birth statuses, it is when Esther’s hidden status (get it?) as a Jew is revealed that Haman’s evil plot is utterly foiled.</font><p><font face="Tahoma" size="3">While there is an overall positive outcome that makes Purim a celebrative holiday, it is still a rather dark story. The turning upside-down aspect of the threat of death of Persia’s Jewish population darkly requires the Jews to pre-empt their own deaths by defending themselves, and, as needed, killing those who would have killed them. A simple adjustment to the plot devices used in this narrative would have allowed for a less murderous solution. G”d, who is missing from the narrative, could have perhaps provided a selective plague, earthquake, or other plot device to spare the Jews the necessity of offing their enemies directly. Or this whole nonsense about a King’s order being unable to be rescinded once issued. What utter folderol. What’s the point of being a King if you can’t change your mind?</font><p><font face="Tahoma" size="3">That particular bit of fiddle-dee-dee is actually easily redeemed. We are mis-interpreting the King’s words. He is not implying that Persian law is immutable, and that there are no provisions of emendation once a edict has been made. (There’s no attestation to such policies in any source from the period, or earlier periods.) The King is being practical. Based on the timeline we can glean from the Megillah, 70 days had already passed since Haman’s original deaths sentence for the Jews has been promulgated, and another 9 months would pass before its day of execution. That means that the edict had likely been promulgated extensively throughout the Empire’s 120 provinces, stoking the anti-Semitic fires that must have already been present. Even using the fastest horses and messengers to get the news out to rescind Haman’s order would not have sufficed. As it is, the Megillah tells us there was fighting in the provinces and in Shushan. So sending out a new edict, that basically informed everyone that attacks upon the Jews would not be monarchy-sanctioned, and that Jews were free to defend themselves would work just fine. So the King didn’t really mean what he said. Mr. Billy Flynn sings the Press Conference Rag. Notice how his mouth never moves-almost. There was no collusion. I did not have sexual relations with that woman. I am not a crook. When I’m a bad Bart I will tell taradiddles.</font><p><font face="Tahoma" size="3">If you believe that particular piece of whitewashing apologetics (which is derived from Rashi, to some extent,) I’ve a deed to a bridge that might interest you. So we’re still left with the question of why the story of Megillat Esther was constructed the way it was, with all the avoidable icky bits left in. Irrevocable decrees indeed. Irrevocable fiddlestick! But enough pandering to you Savoyards.</font><p><font face="Tahoma" size="3">Strangely, Purim is not what I intended to write about. What got me started on this musing was my reaction to the special hafatarah we read this week for Shabbat Zachor (tied to Purim in its own way, of course.) It’s another difficult to redeem text about the story of Saul’s downfall as Israel’s first King. At least in the Purim story, G”d is absent, so we can’t blame G”d for instigating things (but we can blame G”d for not getting involved, and questioning why G”d was absent. An absent omnipresent G”d seems oxymoronic. Of course, G”d already has a history of that what with those 400 years of Israel in Egypt.)</font><p><font face="Tahoma" size="3">Here, in this haftarah, G”d is directly responsible for the ugliness. (At least, if we believe Samuel is credible as a prophet.) G”d is strangely specific in that what G”d is tasking Saul with is meant to extract payback for how Amalek engaged in unethical war crimes against the Israelites when they were headed from the wilderness and into the land of Israel after their long wilderness sojourn. That’s a heckuva long time to wait for payback, but given G:”d’s time scale, perhaps not.</font><blockquote><p align="right"><font face="SBL Hebrew" size="4">עַתָּה֩ לֵ֨ךְ וְהִכִּֽיתָ֜ה אֶת־עֲמָלֵ֗ק וְהַֽחֲרַמְתֶּם֙ אֶת־כָּל־אֲשֶׁר־ל֔וֹ וְלֹ֥א תַחְמֹ֖ל עָלָ֑יו וְהֵמַתָּ֞ה מֵאִ֣ישׁ עַד־אִשָּׁ֗ה מֵֽעֹלֵל֙ וְעַד־יוֹנֵ֔ק מִשּׁ֣וֹר וְעַד־שֶׂ֔ה מִגָּמָ֖ל וְעַד־חֲמֽוֹר׃ (ס)</font></p></blockquote><blockquote><p><font face="Tahoma" size="3">Now go, attack Amalek, and proscribe all that belongs to him. Spare no one, but kill alike men and women, infants and sucklings, oxen and sheep, camels and asses!”</font></p></blockquote><p><font face="Tahoma" size="3">Saul gathered his army and went to attack the Amalekites. He showed some discernment by allowing the Kenites who were among the Amalekites to leave since their quarrel wasn’t with them. Saul then proceeded to slaughter all the Amalekites, men, women, and children, but he spared King Agag and also spared the best of the animals. As the text says, Saul only proscribed the cheap and worthless.</font><p><font face="Tahoma" size="3">G”d was displeased. Why was G”d displeased? Because Saul didn’t kill all the Amalekites as ordered, and didn’t completely proscribe all their property (animals, booty, etc.) So stop and think about that for a moment. Really, G”d?</font><blockquote><p align="right"><font face="SBL Hebrew" size="4">וַֽיְהִי֙ דְּבַר־יְהוָ֔ה אֶל־שְׁמוּאֵ֖ל לֵאמֹֽר׃</font></p></blockquote><blockquote><p><font face="Tahoma" size="3">10: The word of the LORD then came to Samuel:</font></p></blockquote><blockquote><p align="right"><font face="SBL Hebrew" size="4">נִחַ֗מְתִּי כִּֽי־הִמְלַ֤כְתִּי אֶת־שָׁאוּל֙ לְמֶ֔לֶךְ כִּֽי־שָׁב֙ מֵאַֽחֲרַ֔י וְאֶת־דְּבָרַ֖י לֹ֣א הֵקִ֑ים וַיִּ֙חַר֙ לִשְׁמוּאֵ֔ל וַיִּזְעַ֥ק אֶל־יְהוָ֖ה כָּל־הַלָּֽיְלָה׃</font></p></blockquote><blockquote><p><font face="Tahoma" size="3">11: “I regret that I made Saul king, for he has turned away from Me and has not carried out My commands.” Samuel was distressed and he entreated the LORD all night long.</font></p></blockquote><p><font face="Tahoma" size="3">Doesn’t say what G”d and Samuel discussed all night long. Was Samuel trying to talk G”d out of it? That’s sort of the inference. Doesn’t seem to have mattered, for in the morning, Samuel was off to bring Saul the news.But Saul had already moved up, erecting a monument to his victory and Carmel, and then heading to Gilgal. When Samuel finds Saul, Saul’s first act is to boast how he has fulfilled G”d’s command. Samuel sarcastically asks “then why am I hearing all this bleating and lowing?”</font><p><font face="Tahoma" size="3">Of course, Saul makes it worse, because he dissembles and gets all “I meant to do that.”. He says (i.e. makes up a story) that the spared animals were all intended as a sacrifice to G”d. </font><p align="right"><font face="SBL Hebrew" size="4">וַיֹּ֣אמֶר שְׁמוּאֵ֗ל הַחֵ֤פֶץ לַֽיהוָה֙ בְּעֹל֣וֹת וּזְבָחִ֔ים כִּשְׁמֹ֖עַ בְּק֣וֹל יְהוָ֑ה הִנֵּ֤ה שְׁמֹ֙עַ֙ מִזֶּ֣בַח ט֔וֹב לְהַקְשִׁ֖יב מֵחֵ֥לֶב אֵילִֽים׃</font><blockquote><p align="left"><font face="Tahoma" size="3">22: But Samuel said: “Does the LORD delight in burnt offerings and sacrifices As much as in obedience to the LORD’s command? Surely, obedience is better than sacrifice, Compliance than the fat of rams.</font><p align="right"><font face="Tahoma" size="3"><font face="SBL Hebrew" size="4">כִּ֤י חַטַּאת־קֶ֙סֶם֙ מֶ֔רִי וְאָ֥וֶן וּתְרָפִ֖ים הַפְצַ֑ר יַ֗עַן מָאַ֙סְתָּ֙ אֶת־דְּבַ֣ר יְהוָ֔ה וַיִּמְאָסְךָ֖ מִמֶּֽלֶךְ׃ (ס)</font></font></p></blockquote><blockquote><p><font face="Tahoma" size="3">23: For rebellion is like the sin of divination, Defiance, like the iniquity of teraphim. Because you rejected the LORD’s command, He has rejected you as king.”</font></p></blockquote><p><font face="Tahoma" size="3">Saul gets all Trumpian and doubles down, saying he was afraid of the troops. He entreats Samuel to go back with him and Saul will seek G”d’s forgiveness. Too late. Samuel starts to leave and Saul grabs at his robe and it tears. Quick on the uptake, like any good prophet, Samuel compares the tearing of his robe to G”d now tearing rule of Israel away from Saul. Then Samuel says another one of this inexplicable bits of text:</font><blockquote><p align="right"><font face="SBL Hebrew" size="4">וְגַם֙ נֵ֣צַח יִשְׂרָאֵ֔ל לֹ֥א יְשַׁקֵּ֖ר וְלֹ֣א יִנָּחֵ֑ם כִּ֣י לֹ֥א אָדָ֛ם ה֖וּא לְהִנָּחֵֽם׃</font></p></blockquote><blockquote><p align="left"><font face="Tahoma" size="3">Moreover, the Glory of Israel does not deceive or change His mind, for He is not human that He should change His mind.”</font></p></blockquote><p><font face="Tahoma" size="3">WTEverlivingF? I just can’t handle this. It’s totally irredeemable. (It’s also eerily similar to Megillat Esther’s insistence that Kingly edicts cannot be rescinded.) Those of you who know me, or have been reading my musings over the years have probably heard me say that “a god which cannot or will not change its mind is simply unworthy of being G”d.” G”d makes mistakes, G”d can be impetuous, G”d can act in anger, G”d can regret G”d’s actions and choices. That G”d makes mistakes is shown by this very story. Clearly, for G”d, making Saul King was a mistake! But there’s those pesky two rules. Rule 1: G”d is never wrong. Rule 2: When G”d is wrong, refer to rule #1. Sometimes, I think G”d (or at least G”d’s apologists) dissemble as badly as Saul did, falling back on “I meant to do that.” (Does this mean that G:”d is really a domestic cat?) I hold by the “b’tzelem anashim” reciprocal theory of G”d - if we are all in G”d’s image, then G”d, perforce, is like all of us. G”d can (and does) have the very best and worst of human attributes.</font><p><font face="Tahoma" size="3">The inability to be able to change one’s mind (as opposed to purposeful refusing to do so) is a horrible circumstance I wouldn’t wish on anyone, least of all G”d. Now, admittedly, perhaps changing one’s might about something before doing that something might be more meritorious than changing one’s mind afterwards, but it’s still meritorious either way. Not just meritorious. It’s necessary.</font><p><font face="Tahoma" size="3">Speaking of changing one’s mind, perhaps I can go back and look at these two situations, in Purim and in this haftarah, and find something redeeming after all. In reality, there are things so heinous, so dangerous, so evil that perhaps force and even causing death are the only way to stop them. It’s the dropping the bombs on Hiroshima and Nagasaki argument. It’s going to war to stop Hitler. Going to war to stop other genocides and atrocities. At Purim, we prevented an atrocity, but we had to fight to make that happen. The expunging of the Amalekites in this haftarah is not as clear-cut a necessity, though sometimes one must completely kill and remove a weed, roots and tendrils and all, to insure it never grows back.</font><p><font face="Tahoma" size="3">[Ethics Sidebar: By the way, in the next chapter of the Book of Samuel, we start off with G”d telling Samuel to lie, or, to be a bit more generous to G”d, instruct Samuel to be somewhat disingenuous when he heads off to find David to proclaim him the new King. Samuel fears Saul might otherwise seek the means to stop (i.e. kill) him, so G”d proposes a ruse, a little decoy action. This is The Righteous G”d? G”d can’t just protect a prophet without this ruse?]</font><p><font face="Tahoma" size="3">So just a hint, a whisper, of potential redemption here? Our Jewish history (as well as the entire history of our species) is replete with evils that might only be stopped by force. The Purim story reminds us to be ever vigilant, and also teaches us that sometimes we ourselves are the means of our own salvation. I’m not entirely comfortable with the concept, but I recognize that Judaism strives at times to limit our idealism and encourage some realistic practicality.</font><p><font face="Tahoma" size="3">This haftarah for Shabbat Zachor? Eh. Not so redeemable. I suppose one can tweak the concept of being obedient to G”d’s commands being more desired by G”d than sacrifices into something sorta kinda useful. That’s really stretching it. There’s no true redemption here. My story is at an end for now.</font><p><font face="Tahoma" size="3">The grating clatters open from above. I ascend the staircase to my uncertain future, while about me my fellow prisoners sing about impossible dreams and unreachable stars. Though defeated yet again today as I tilted with the dragon of irredeemable texts, my heart strives ever upward to the far, unattainable sky.</font><p><font face="Tahoma" size="3">Shabbat Shalom,</font><p><font face="Tahoma" size="3">Adrian<br>© 2019 by Adrian A. Durlester</font></p><p><font face="Tahoma" size="3">Other musings on this parasha:</font></p><p><a href="http://migdalorguysblog.blogspot.com/2018/03/random-musing-before-shabbat-vayikra.html"><font face="Tahoma" size="3">Vayikra 5778 - Kol Cheilev (Revisited)</font></a><br><a href="http://migdalorguysblog.blogspot.com/2017/03/random-musing-before-shabbatvayikra.html"><font face="Tahoma" size="3">Vayikra 5777 - As G"d Is My Witness (aka Osymandias II)</font></a><br><a href="http://migdalorguysblog.blogspot.com/2016/03/random-musing-before-shabbatvayikra.html"><font face="Tahoma" size="3">Vayikra 5776 - Stuff That's Still Bugging Me</font></a><br><a href="http://migdalorguysblog.blogspot.com/2015/03/random-musing-before-shabbatvayikra.html"><font face="Tahoma" size="3">Vayikra 5775 - Meaningful Gifts II</font></a><br><a href="http://migdalorguysblog.blogspot.com/2013/03/random-musing-before-shabbatvayikra.html"><font face="Tahoma" size="3">Vayikra 5773 (Redux 5761) - Mambo #613: A Little Bit Of Alef In My Torah</font></a><br><a href="http://www.durlester.com/musings/vayikra5772.htm"><font face="Tahoma" size="3">Vayikra 5772 - Confession: Not Just for Catholics</font></a><br><a href="http://www.durlester.com/musings/vayikra5771.htm"><font face="Tahoma" size="3">Vayikra 5771 - I'd Like To Bring To Your Attention...</font></a><br><a href="http://www.durlester.com/musings/vayikra5770.htm"><font face="Tahoma" size="3">Vayikra 5770 - You Can Fool Most of the People Most of the Time</font></a><br><a href="http://www.durlester.com/musings/vayikra5763.htm"><font face="Tahoma" size="3">Vayikra 5768 - Redux 5763 - Kol Kheilev</font></a><br><a href="http://www.durlester.com/musings/vayikra5767.htm"><font face="Tahoma" size="3">Vayikra 5767-Stuff That's Bugging Me</font></a><br><a name="vayikra" href="http://www.durlester.com/musings/vayikra5766.htm"><font face="Tahoma" size="3">Vayikra 5766 - Osymandias</font></a><br><a href="http://www.durlester.com/musings/vayikra5765.htm"><font face="Tahoma" size="3">Vayikra-Shabbat Zachor 5765-Chatati</font></a><br><a href="http://www.durlester.com/musings/vayikra5763.htm"><font face="Tahoma" size="3">Vayikra 5763 - Kol Cheilev</font></a><br><a href="http://www.durlester.com/musings/vayikra5762.htm"><font face="Tahoma" size="3">Vayikra 5759 & 5762-Salvation?</font></a><br><a href="http://www.durlester.com/musings/vayikra5760.htm"><font face="Tahoma" size="3">Vayikra 5760-Meaningful Gifts</font></a><br><a href="http://www.durlester.com/musings/vayikra5761.htm"><font face="Tahoma" size="3">Vayikra 5764 and 5761-Mambo #613: A Little Bit of Alef in My Torah...</font></a><p><font face="Tahoma" size="3"><br></font></p><p><font face="Tahoma"></font></p></b><p><font face="Tahoma"></font></p>migdalorguyhttp://www.blogger.com/profile/01662053981342064741noreply@blogger.com0tag:blogger.com,1999:blog-34338525034437330.post-54578462519860621092019-02-28T18:24:00.001-05:002019-02-28T18:24:40.467-05:00Random Musing Before Shabbat–Vayakhel-Shabbat Sh’kalim 5779-Ideas Still Worth Re-examining<p><br></p><p><font face="Tahoma" size="3">Shabbat Sh'kalim is a Shabbat that moves around a bit according to the dictates of the Hebrew Calendar. It is designed to start the series of 4 special haftarot that are read preceding Pesakh, and it has to fall such that all the others line up in time.</font></p><p><font face="Tahoma" size="3">So eight years ago Shabbat Sh’kalim corresponded with another Hebrew leap year just as it does this year, only then it corresponded with parashat Pekude, and this year it corresponds with parashat Vayakhel (in most non-leap years, Vayakhel-Pekude are a combined parasha, but there are some exceptions, the next one occurring in 2025. You think Common-Core math is confusing, try the cycles of the Hebrew Calendar. Wait, strike that – bad comparison. Once you see the underlying pedagogy of the new Common Core math standards for teaching things like multiplication and division, you’ll see that they actually are as sound, if not sounder, than the “traditional way.” Now every time I see one of those Common-Core-bashing memes, I cringe. You should too – do the research!!)</font></p><p><font face="Tahoma" size="3">A special maftir is used for the Torah reading on Shabbat Sh'kalim, hearkening back to the opening 6 verses of parashat Ki Tissa which we read just a short while ago. It speaks of the half-shekel tax levied on the Israelites on the basis of the census, the funds then being used to serve a joint function - as expiation on the part of the Israelites, and as funds to support the needs of the Mishkan, the Tent of Meeting. Two birds with one half-shekel.</font><blockquote><p align="right"><font face="Tahoma" size="3">וַיְדַבֵּ֥ר יְהוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃</font><p><font face="Tahoma" size="3">11 The LORD spoke to Moses, saying:</font><p align="right"><font face="Tahoma" size="3">כִּ֣י תִשָּׂ֞א אֶת־רֹ֥אשׁ בְּנֵֽי־יִשְׂרָאֵ֘ל לִפְקֻדֵיהֶם֒ וְנָ֨תְנ֜וּ אִ֣ישׁ כֹּ֧פֶר נַפְשׁ֛וֹ לַיהוָ֖ה בִּפְקֹ֣ד אֹתָ֑ם וְלֹא־יִהְיֶ֥ה בָהֶ֛ם נֶ֖גֶף בִּפְקֹ֥ד אֹתָֽם׃</font><p><font face="Tahoma" size="3">12 When you take a census of the Israelite people according to their enrollment, each shall pay the LORD a ransom for himself on being enrolled, that no plague may come upon them through their being enrolled.</font><p align="right"><font face="Tahoma" size="3">זֶ֣ה ׀ יִתְּנ֗וּ כָּל־הָעֹבֵר֙ עַל־הַפְּקֻדִ֔ים מַחֲצִ֥ית הַשֶּׁ֖קֶל בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ עֶשְׂרִ֤ים גֵּרָה֙ הַשֶּׁ֔קֶל מַחֲצִ֣ית הַשֶּׁ֔קֶל תְּרוּמָ֖ה לַֽיהוָֽה׃</font><p><font face="Tahoma" size="3">13 This is what everyone who is entered in the records shall pay: a half-shekel by the sanctuary weight—twenty gerahs to the shekel—a half-shekel as an offering to the LORD.</font><p align="right"><font face="Tahoma" size="3">כֹּ֗ל הָעֹבֵר֙ עַל־הַפְּקֻדִ֔ים מִבֶּ֛ן עֶשְׂרִ֥ים שָׁנָ֖ה וָמָ֑עְלָה יִתֵּ֖ן תְּרוּמַ֥ת יְהוָֽה׃</font><p><font face="Tahoma" size="3">14 Everyone who is entered in the records, from the age of twenty years up, shall give the LORD’s offering:</font><p align="right"><font face="Tahoma" size="3">הֶֽעָשִׁ֣יר לֹֽא־יַרְבֶּ֗ה וְהַדַּל֙ לֹ֣א יַמְעִ֔יט מִֽמַּחֲצִ֖ית הַשָּׁ֑קֶל לָתֵת֙ אֶת־תְּרוּמַ֣ת יְהוָ֔ה לְכַפֵּ֖ר עַל־נַפְשֹׁתֵיכֶֽם׃</font><p><font face="Tahoma" size="3">15 the rich shall not pay more and the poor shall not pay less than half a shekel when giving the LORD’s offering as expiation for your persons.</font><p align="right"><font face="Tahoma" size="3">וְלָקַחְתָּ֞ אֶת־כֶּ֣סֶף הַכִּפֻּרִ֗ים מֵאֵת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וְנָתַתָּ֣ אֹת֔וֹ עַל־עֲבֹדַ֖ת אֹ֣הֶל מוֹעֵ֑ד וְהָיָה֩ לִבְנֵ֨י יִשְׂרָאֵ֤ל לְזִכָּרוֹן֙ לִפְנֵ֣י יְהוָ֔ה לְכַפֵּ֖ר עַל־נַפְשֹׁתֵיכֶֽם׃ (פ)</font><p><font face="Tahoma" size="3">16 You shall take the expiation money from the Israelites and assign it to the service of the Tent of Meeting; it shall serve the Israelites as a reminder before the LORD, as expiation for your persons.</font></p></blockquote><p><font face="Tahoma" size="3">Synagogues love this Shabbat, as it reinforces the obligation of Jews to help support the religious infrastructure. On the other hand, there are aspects of how this was done that may conflict with modern synagogue operations. (Additionally, how wonderfully ironic that this year Shabbat Sh’kalim also coincides with the National Day/Shabbat of Unplugging. You know <a href="http://migdalorguysblog.blogspot.com/2017/02/random-musing-before-shabbatmishpatim.html" target="_blank">how I feel about</a> that National Shabbat of Unplugging, don’t you? If liberal synagogues really took this seriously, don’t you think it should involve more than just asking congregants to not use their phones one Shabbat out of the year? Many of the ideas that Reboot originally promoted for the National Shabbat of Unplugging years ago rang true to me, and still do. However, it’s that primary thing about “unplugging from technology” that doesn’t work for me. In my case, technology enhances my Shabbat experience. But I digress.)</font><p><font face="Tahoma" size="3">The biblical mandate is egalitarian when it comes to economic status - rich and poor alike pay just a half-shekel. Not exactly the way many synagogues are doing it these days, what with "fair share" and other types of programs designed to not conflict with our more modern sensibilities about the distribution of wealth. People who support a so-called "flat-tax" for income tax seem to have the Torah on their side. (However, if you care to do the research, there’s just as much support within Judaism for wealth equity and redistribution. That’s a discussion for another day. I’m reading some new books and re-reading some older books on Judaism, wealth, equity, business ethics, etc. with an eye to writing more about that this year.)</font><p><font face="Tahoma" size="3">Here's an interesting thought. What if every Jew, everywhere in the world, paid to a worldwide communal fund the modern equivalent of a half-shekel. This obligation would apply to every Jew, whether they belonged to a specific congregation or not. These funds are then divided up between all the world's congregations and Jewish institutions. Not very practical, but an interesting thought exercise that at least gets us closer to the biblical mandate. (As the old joke goes, if Federation has their name, they’ll find them somehow.) For example, synagogues could have no dues structure-operating solely on their portion of the half-shekel tax. (There are countries where government subsidizes synagogues, though often liberal synagogues have a harder tine getting the funding.) Jews could freely come and go between congregations, so long as they can demonstrate they paid their half-shekel. Pretty mind-blowing idea, huh? I'm not advocating this wholesale, but it has some interesting possibilities, especially in light of recent cries that what a 21st century Jewish community may need and want is the ability to move seamlessly between institutions, as they structure their own path of Jewish life. That “half-shekel” gets you in everywhere – any synagogue, any JCC or YM/YWHA, etc. Your kids get to go to get a Jewish education wherever you choose. (Yes, some adjustment between day-school and supplementary schools will be needed as the costs are very different – but we can figure these things out. In an ideal world, this “half-shekel” could guarantee a day school education for any Jewish child who wanted it.</font><p><font face="Tahoma" size="3">Note that this still doesn’t eliminate our obligation to support charities. The “half-shekel” is to pay for institutional operations. Charities will still need separate support, as will other good and just causes.</font><p><font face="Tahoma" size="3">The socialist in me has a little trouble with placing equal burdens on rich and poor alike, but there is a certain appeal to the idea, philosophically. Or we could find a way that Judaism allows us to modify the biblical half-shekel tax in a non-Temple reality that provides for a sliding scale, slightly easing the burden of those who can least afford it and shifting it to those who can easily afford to pay more. As I said, there are appealing aspects to both a graduated tax and a flat tax, though the socialist in means leans hard towards the graduated kind, and the social justice warrior in me leans hard towards greater equity in wealth distribution. But again, I digress.</font><p><font face="Tahoma" size="3">The special haftarah we read for Shabbat Sh'kalim clues us in to something we already know about human nature. Money corrupts. (If you are reading this years down the road, February 27, 2019 was this week – the day of Michael Cohen’s open testimony before the House Oversight Committee. Here’s hoping it becomes an important historical date or at least a footnote.) King Jehoash instructed the priests of the Temple that all donations received shall go for the upkeep and maintenance of the Temple. Twenty years later (slow on the uptake, or choosing to ignore, we'll never know) he discovers that the priests had made no repairs to the Temple (surprise, surprise!) But what did they do with all that money? Torah is silent about that. (Hey, <a href="http://www.ithl.org.il/page_15003" target="_blank">Yochi Brandes</a>, want to write some historical fiction about that period? Not sure seeing it from the priests point of view would work, however.)</font><p><font face="Tahoma" size="3">So King Jehoash comes up with an ingenious solution to get the Temple upkeep back on track. Money will no longer go directly to the priests, and they, in turn, will have no obligation for the upkeep of the Temple. All donations would be collected in common vessels, and then turned over to the staff (i.e. the workers who kept the Temple operating, fixed it, cleaned it, repaired it, etc.) This would insure the Temple's upkeep (one might hope.)</font><p><font face="Tahoma" size="3">To keep the priests from being totally unhappy with the deal (and possibly having him de-throned) he allows all money brought as guilt and purification offerings to go directly to the priests. Isn’t that special.</font><p><font face="Tahoma" size="3">Flash Forward. Imagine what our synagogues might be like today if all donations went to pay for the staff and materials for building upkeep and maintenance, and the clergy relied solely on monies donated to expiate the sins of congregants. It worked for the Church, why not us-Jewish Indulgences. While I say this somewhat tongue-in-cheek, I am qualifying it with the word somewhat. I really can imagine a world in which Jewish clergy receives income from the services they perform for individuals, and it is sufficient to also cover the communal work they do – so that the “halk-shekel” distributions really do only cover operational and upkeep costs for facilities, equipment, and programs. The Tanakh does seem to imply this is more than adequate for the priests. (Things get trickier when we start talking about other programming – supplementary school staff, clerical staff, etc. should they also have to draw from a different funding pot, or are these expenses just a normative part of operations? Clergy are part of normative operations, aren’t they? Aye, but there’s the rub. Tanakh does differentiate between the priests and the workman who service the Temple. Ordination is a hard-won honor, but like most honors, it ought to come at some cost. If we still had a hereditary priesthood, there’d be no issue. Maybe that’s what we need – a hereditary rabbi-hood. (Well, some Jewish sects do have that!)</font><p><font face="Tahoma" size="3">On the subject of equity, I wonder how many synagogues have policies on the maximum salary differential permitted between the senior rabbi and the lowest-paid custodian or staff member? It's an idea that many Jews cry out for in general society - capping CEO salaries, for example. Are we willing to try that in our own synagogues?</font><p><font face="Tahoma" size="3">Now here's something amazing. The haftarah for Shabbat Sh'kalim tells us that no supervisions or checks and balances were necessary for the people who oversaw the collection and distribution of the funds to the workers - for, as it says, they dealt honestly. (For the sake of comparison, let’s call this lay leadership in synagogues. maybe for institutions like JCCs it’s their Board members?) </font><p><font face="Tahoma" size="3">The haftarah tells us the the high priest and the royal scribe were the ones who were to notice when the collections jars were full, count the money (De Monet, De Monet!) and then distribute it to those who distributed it on to the workers. The text isn't clear whether the high priest and royal scribe were trusted and not checked upon, but my read is that the trusted ones were the next level down - those who actually took the funds and paid the workers and suppliers. What does it tell us that we couldn't trust the priests but we could trust these people? Did the priests only keep payments resulting from guilt and purification offerings, or did they sometimes help themselves?</font><p><font face="Tahoma" size="3">There's another text here that, if taken at face value could vex modern synagogues many of whom have become "bar/bat mitzvah factories." The age of Jewish communal majority has along history of being fixed at age 13 (12 for females) however if you examine Israelite culture and the Torah, you see that the half-shekel tax was only assessed to males age 20 and up. Now, there can be many practical reasons for this. Nevertheless, it does seem to call into question the rabbinic decisions to fix the age of becoming bar/bat mitzvah at a much earlier age. Seems to me if one can be a full member of the community with all the appurtenant obligations, they ought to be obligated to pay the modern synagogue equivalent of the half-shekel. </font><p><font face="Tahoma" size="3">Imagine how well that would go over with both parents and children! So, do we change the age of majority, or start collecting dues from everyone over the age of bar/bat mitzvah? Radical? Perhaps. Worth contemplating, nonetheless, if for no other reason than, while it may not change things, it can influence and subtly affect our approach.</font><p><font face="Tahoma" size="3">There are clear differences between our own times and those of Temple times and earlier. The synagogue may have taken the place of the Temple, but it is not quite the same thing. So comparisons aren't entirely fair. Yet the values and ethics we read about in the Tanakh should surely remain applicable.</font><p><font face="Tahoma" size="3">The rabbis were smart. They enabled Judaism to survive the destruction of the Temple by two millennia! Yet much of what they did, which they claim is based in and supported by the oral law, seems somewhat antithetical to what we read in the Torah. The things that the rabbis put into place may no longer be necessary, or may not work well in the 21st century. It's equally true that the original teachings of the Torah might have the same problems. However, I'm willing to go back to the source without the cliff notes of the rabbinic interpreters to see if there are values and ideas we can re-adopt to our modern times. Issues of economic egalitarianism, how institutions are supported and paid for, how the donations are distributed, who are the people we can trust to distribute the communal funds without oversight - all are worthy of re-examination.</font><p><font face="Tahoma" size="3">Though his views are a bit Libertarian for me at times, a futurist I often follow is David Brin (Sci-Fi author.) Focusing primarily on the impacts of technology, and in particular, on privacy, he maintains that the balance to surveillance by government and corporations is individual sousveillance back at them. We already see the impact that taking live videos with a smartphone can have on exposing the excesses of those with power and those who would abuse that power. Transparency is the key. Like government, synagogues should strive for the greatest possible transparency in all they do. (Sadly, among congregations around the world I find this is more often the exception than the rule, though often more a matter of stress/lack of time/urgency-induced failure to communicate rather than an intentional effort to hide things from congregants.) Transparency is hard. It’s even harder in a culture where “because I said so, ” or “it’s complicated, you wouldn’t understand,” or “we’ve always done it that way,” or “that’s just the way it is” are still common answers to a questioning “why?”</font><p><font face="Tahoma" size="3">So I close this musing with one last question (and honestly, one last gadfly jab at this ensuing “National Shabbat of Unplugging.”)</font></p><p><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3">Why?<font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3"><br></font></font></font></font></font></font></font></font></font></font></font></p><p><font face="Tahoma" size="3"><font face="Tahoma" size="3">Shabbat Shalom,</font></font></p><p><font face="Tahoma" size="3">Adrian ©2019 (portions ©2011) by Adrian A. Durlester</font><p><font face="Tahoma" size="3">Other Musings on this Parasha:</font></p><p><a href="http://migdalorguysblog.blogspot.com/2016/03/random-musing-before-shabbatvayakhel.html"><font face="Tahoma" size="3">Vayakhel 5776 - An Imaginary Community (Redux & Revised 5768)<br></font><a href="http://migdalorguysblog.blogspot.com/2014/02/random-musing-before-shabbatvayakhel.html"><font face="Tahoma" size="3">Vayakhel 5774 - Is Two Too Much?</font></a><br><a href="http://www.durlester.com/musings/vayakhel5771.htm"><font face="Tahoma" size="3">Vayakhel 5771 - Giving Up the Gold Standard</font></a><br><a href="http://www.durlester.com/musings/vayakhel5765.htm"><font face="Tahoma" size="3">Vayakhel 5765-The Wisdom of the Heart</font></a><br></a><a href="http://www.durlester.com/musings/vayakhel5763.htm"><font face="Tahoma" size="3">Vayakhel 5763-Dayam V'hoteir</font></a></p><p><a href="http://migdalorguysblog.blogspot.com/2015/03/random-musing-before-shabbatvayakhel.html"><font face="Tahoma" size="3">Vayakhel-Pekudei-Shabbat Parah 5775 - New Heart, New spirit<br></font><a href="http://migdalorguysblog.blogspot.com/2018/03/random-musing-before-shabbatvayakhel.html"><font face="Tahoma" size="3">Vayakhel-Pekudei 5778 - There IS Business Like Show Business</font></a><br><a href="http://migdalorguysblog.blogspot.com/2017/03/random-musing-before-shabbat.html"><font face="Tahoma" size="3">Vayakhel-Pekudei 5777 - Bell, Pomegranate, Bell, Pomegranate<br></font><a href="http://migdalorguysblog.blogspot.com/2013/03/random-musing-before-shabbatvayakhel.html"><font face="Tahoma" size="3">Vayakhel-Pekudei 5773 - Craftsman. Artisan. Artist. Again.</font></a><br><a href="http://www.durlester.com/musings/vayakhelpekude5772.htm"><font face="Tahoma" size="3">Vayakhel-Pekude 5772 - Vocational Ed</font></a><br><a href="http://www.durlester.com/musings/vayakhel5770.htm"><font face="Tahoma" size="3">Vayakhel-Pekudei/Shabbat HaHodesh 5770-Corroborative Detail</font></a><br><a href="http://www.durlester.com/musings/vayakhelpekudei5769.htm"><font face="Tahoma" size="3">Vayakhel-Pekudei 5769 - There Are Some Things You Just Have To Do Yourself</font></a><br><a href="http://www.durlester.com/musings/vayakhel5768.htm"><font face="Tahoma" size="3">Vayakhel 5768-An Imaginary Community?</font></a><br><a href="http://www.durlester.com/musings/vayakhelpekudei5767.htm"><font face="Tahoma" size="3">Vayakhel-Pekudei/Shabbat HaHodesh 5767-Redux 5760-The Lost Episodes: Too Much of a Good Thing</font></a><br><a href="http://www.durlester.com/musings/vayakhelpekudehahodesh5766.htm"><font face="Tahoma" size="3">Vayakhel-Pekudei/Shabbat HaHodesh 5766 - So How Did Joseph Get Away With it?</font></a><br><a href="http://www.durlester.com/musings/vaykhelpekude5764.htm"><font face="Tahoma" size="3">Vayakhel/Pekude 5764-Comma or Construct?</font></a><br><a href="http://www.durlester.com/musings/vayakhelpejude5762.htm"><font face="Tahoma" size="3">Vayakhel/Pekude 5762-Sacred Work</font></a><br><a href="http://www.durlester.com/musings/vayekelpekude5761.htm"><font face="Tahoma" size="3">Vayakhel/Pekude 5761 (Revised from 5758)-Craftsman. Artisan. Artist.</font></a><br><a href="http://www.durlester.com/musings/vayakhelpekude5758.htm"><font face="Tahoma" size="3">Vayakhel/Pekude 5758-Craftsman. Artisan. Artist.</font></a><br><a href="http://www.durlester.com/musings/vayakhel5760.htm"><font face="Tahoma" size="3">Vayakhel 5760-The Lost Episodes: Too Much of a Good Thing</font></a></a></a></p>migdalorguyhttp://www.blogger.com/profile/01662053981342064741noreply@blogger.com0tag:blogger.com,1999:blog-34338525034437330.post-84919035948547562522019-02-22T11:16:00.001-05:002019-02-22T11:16:15.530-05:00Random Musing Before Shabbat–Ki Tisa 5779–A Tale of Two Tablets<p><font face="Tahoma" size="3">It was the best of times, it was the worst of times. Consider:</font></p><ul><li><font face="Tahoma" size="3">A census</font></li><li><font face="Tahoma" size="3">A protection racket run by G”d based on that census. (Each must pay the tax as a ransom to avoid the plague)</font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3">G’d changes the description of the half-shekel payment per head from ransom to offering. </font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3">The tax/offering/ransom shall be the same 1/2 shekel for rich and poor alike (insert that now well-known picture of the three folks trying to watch a baseball game over an outfield fence illustrating the difference between equal and equitable/fair.)</font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3">The half-shekel (compulsory) offering is to be used for unspecified Tent of Meeting expenses.</font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3">Build a laver and stand so that Aharon and his sons may properly wash their hands and feet before entering the Tent of Meeting</font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3">Mix a whole lot of myrrh, cinnamon, aromatic cane, cassia, and olive oil to create a sacred anointing oil.</font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3">Anoint all the physical objects in the Tent of Meeting (including the tent itself) with the anointing oil.</font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3">Anoint Aharon and his sons with the sacred oil as well.</font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3">Do not use the anointing oil on anyone or anything else.</font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3">Do not even make anything similar to the anointing oil.</font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3">Oh wait, make this too: combine three herbs - stacte, onycha, and galbanum – and mix them with pure Frankincense, all in equal proportions, and make an incense powder to place before the tablets of the pact inside the tent of Meeting</font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3">Don’t use this incense powder for anything else.<br><br></font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3">G”d designates the artisan Betzalel, whom G”d has endowed with special creative skills, to oversee the creation of the Mishkan, and also assigned Oholiab, also endowed with special skills to assist, plus a bunch of other unnamed folks also endowed by G”d with special skills.</font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3">G”d tells Moses to tell the Israelites to keep Shabbat throughout all time as a sign that G”d has consecrated Israel</font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3">Shabbat violators shall be put to death</font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3">V’shamru…and all that jazz</font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3">G”d gives Moses the two original tablets of the pact which G”d has personally inscribed</font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3">Meanwhile, back in the camp, the natives have grown restless at the long absence of Moses</font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3">The people ask Aharon to make an idol</font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3">Without even a second thought, Aharon asks for everyone’s earrings and other items of gold, and make a golden calf <font face="Tahoma" size="3"><font face="Tahoma" size="3">idol.</font></font></font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3">The people proclaim the calf idol as the G”d who brought them out of Egypt</font></font></font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3">Aharon builds an altar before the idol and proclaims that tomorrow will be a big festival</font></font></font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3">The next morning the people make offerings ont he altar to the golden calf idol.</font></font></font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3">Up on Mt. Sinai, G”d tells Moses what the people have done and urges him to hurry down so that G”d can unleash anger and fury on the people</font></font></font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3">Moses tries to slow G”d’s roll once again playing the vanity card. How would it look to have delivered the people from Egypt only to destroy them in the wilderness?</font></font></font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3">Moses establishes the basis for the first prayer of the Amidah by asking G”d to renounce the plan to destroy the Israelites for the sake of the merit of the patriarchs. Moses reminds G”d of the promise to make their descendants as numerous as the stars, and give them the promised land as an inheritance.</font></font></font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3">G”d is persuaded and holds off.</font></font></font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3">Moses heads down the mountain with the two tablets, and bumps into the waiting Joshua who says he hears cries of war from the camp. Moses tells Joshua it is not the war sounds of victory or defeat, but the sound of song.</font></font></font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3">Once Moses was able to see the camp and what was going on, he throws down the two tablets which shatter on the ground.</font></font></font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3">Moses takes the calf idol , burns it, and grinds it down to powder.</font></font></font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3">Moses asks Aharon “WTF made you do this?”</font></font></font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3">Aharon answers “chill bro – it was all the people’s fault – you know how evil they are. They asked me to make an idol, since they weren’t sure you were coming back anymore. I don’t know who has access to my phone.” (when you read this years from now you probably won’t get it. Google Roy Cohen and hearing on 2/21/2019.)</font></font></font></font></li><li><font face="Tahoma" size="3">Moses could see the people were out of control and that it was Aharon’s fault.</font></li><li><font face="Tahoma" size="3">Moses stands at the camp “gate” and says “all those who are for G”d come here.” The Levites all come (did that include Aharon and his sons?) Moses instructs them to go through the camp slaying people (yes, the instruction really is that vague.)</font></li><li><font face="Tahoma" size="3">The Levites go throughout the camp and (randomly?) slay about 3,000 people.</font></li><li><font face="Tahoma" size="3">Moses asks the people to dedicate themselves to G”d.</font></li><li><font face="Tahoma" size="3">Next day, Moses tells the people they have sinned greatly, but he will head back up Mt. Sinai to plead with G”d on their behalf.</font></li><li><font face="Tahoma" size="3">Moses tells G”d “hey, the people really effed up. Forgive them, or destroy me with them.”</font></li><li><font face="Tahoma" size="3">G”d says only sinners will be called to account. (Hmmm.)</font></li><li><font face="Tahoma" size="3">God says to Moses to go lead the people away from Sinai and off to the promised land. An angel shall lead the way</font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3">G”d sent a plague to the Israelites to punish them for the sin they committed with Aharon.</font></font></font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3">G”d reiterates the command to go forth to the land G”d promised to the patriarchs. An angel will lead you, and G”d will drive out the people in your way, and lead you to a land flowing with milk and honey.</font></font></font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3">But I, G”d, won’t go in your midst, because you piss Me off a lot, and I just might destroy you if I’m there.</font></font></font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3">The people mourned upon hearing this chastisement, and took off their nice clothes (apparently, for the remainder of the trip.)</font></font></font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3">[When the Israelites stopped and made camp] Moses would pitch the Tent of Meeting outside the camp – at some distance. Apparently anyone could go and meet with G”d there. (Hmmmm…)</font></font></font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3">When Moses went out to the Tent, everyone in the camp would rise, stand, and watch.</font></font></font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3">When Moses entered the tent, G”d came down in a pillar of cloud. The people all bowed down.</font></font></font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3">G”d would speak to Moses face to face in the tent, like one human to another. when Moses left the tent and returned to camp, Joshua, Moses’ attendant (squire?) remained in the tent. (Was Joshua there all the time?)</font></font></font></font></li><li><font face="Tahoma" size="3">Moses asks G”d that if Moses is to lead the people forward as commanded who is G”d sending to lead them. Moses reminds G”d that G”d has told him he looks upon Moses favorably. So…answer the question, please.</font></li><li><font face="Tahoma" size="3">G”d caves and tells Moses that G”d will take point.</font></li><li><font face="Tahoma" size="3">Moses tells G”d “unless You lead us, we won’t go. How else will other peoples know that you have singled us out?</font></li><li><font face="Tahoma" size="3">G”d reiterates willingness to go in the lead because Moses has earned G”d’s favor.</font></li><li><font face="Tahoma" size="3">Moses, emboldened, says “Let me see You.”</font></li><li><font face="Tahoma" size="3">G”d says okay, but there are conditions. You can’t see my face and live, so go stand by that rock. I will pass before you. As I do I will shield you with My hand. Once passed, I’ll move my hand and you can see my ass.</font></li><li><font face="Tahoma" size="3">G”d instructs Moses to carve two tablets like the first and bring them on up the mountain where G”d will inscribe them</font></li><li><font face="Tahoma" size="3">G”d does the passing by of Moses so Moses can “see” G”d and takes the opportunity to self describe as </font></li><ul><li><font face="Tahoma" size="3">The LORD! the LORD! a God compassionate and gracious, slow to anger, abounding in kindness and faithfulness, extending kindness to the thousandth generation, forgiving iniquity, transgression, and sin; yet He does not remit all punishment, but visits the iniquity of parents upon children and children’s children, upon the third and fourth generations</font></li></ul><li><font face="Tahoma" size="3">Yeah. Right.</font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3">Moses repeats the request that G”d lead them in recognition of the favor that Moses has earned from G”d.</font></font></font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3">G”d says “you ain’t seen nothing yet.”</font></font></font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3">G”d reiterates that the people in the way of the Israelites will be driven out before them.</font></font></font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3">G”d warns the people to not take up the ways and practices of those people, let they become ensnared and start parying to their idols.</font></font></font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3">G”d repeats : don’t make any idols</font></font></font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3">G”d says: observe the Passover festival</font></font></font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3">First-born animals are G”d’s.</font></font></font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3">Observe Shavuot</font></font></font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3">Three times a year all males must come to appear before G”d. G”d will make it safe for you to do so by driving out the other peoples in your way.</font></font></font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3">Use nothing leavened in sacrifices involving blood.</font></font></font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3">Bring all first fruits as an offering to G”d</font></font></font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3">Don’t boil a kid in its mother’s milk.</font></font></font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3">G”d tells Moses to write the commandments, and Moses spends 40 days doing so, neither eating nor drinking.</font></font></font></font></li><li><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3"><font face="Tahoma" size="3">When finished, Moses comes down the mountain with the tablets of the pact, unaware that his face is glowing. Everyone else notice, and they shied away from Moses.</font></font></font></font></li><li><font face="Tahoma" size="3">Moses called them together and they came, and Moses passed on G”d’s instructions. when he was done, Moses covered his face with a veil.</font></li><li><font face="Tahoma" size="3">When Moses met with G”d in the Tent, he would leave the veil open when he came out so the people could see the radiance. Then he would cover his face with the veil until the next time he went to meet with G”d.</font></li></ul><font face="Tahoma"><font face="Tahoma"><font face="Tahoma"><font face="Tahoma"><font face="Tahoma"><font face="Tahoma"><font face="Tahoma"><p><font size="3">Now, this is a truly lazy musing. All I’ve done is iterate the content, albeit with a bit of snark here and there. Every one of these bullet points is worthy of its own musing, its own discussion. Some of them are plain (but that doesn’t mean they make sense in either an ancient or modern context) and some of them are obscure. Some of them make you scratch your head and some of them make you slap your knee. What isn’t written here (though often indicated by the snark and other comments, or choice of phrase) are the many thoughts about each and every one of these bullet points that raced through my mind as I assembled this list. My hope is that thoughts will race through your mind as you encounter them. If you’d like to do it without my bias, then go direct to the source. I can practically guarantee you’ll find your mind racing with thoughts, reactions, responses, questions, and more, no matter which route you choose.</font></p><p><font size="3">Shabbat Shalom,</font></p><p><font size="3">Adrian<br>©2019 by Adrian A. Durlester</font></p><p><font size="3">Other Musings on this parasha:</font></p><p><a href="http://migdalorguysblog.blogspot.com/2018/03/random-musing-before-shabbatki-tisa.html"><font size="3">Ki Tisa 5778 - Re-souling Ourselves Revisited</font></a><br><font size="3">Ki Tisa/Shabbat Parah 5777 - Reruns (choose any of the musings below)<br></font><a href="http://migdalorguysblog.blogspot.com/2016/02/random-musing-before-shabbatki-tisa.html"><font size="3">Ki Tisa 5776 - It Didn't Matter</font></a><br><a href="http://migdalorguysblog.blogspot.com/2015/03/random-musing-before-shabbatki-tisa.html"><font size="3">Ki Tisa 5775 - Shabbat Is A Verb II </font></a><br><a href="http://migdalorguysblog.blogspot.com/2014/02/random-musing-before-shabbatki-tissa.html"><font size="3">Ki Tissa 5774 - Faith Amnesia (and Anger Management)</font></a><br><a href="http://migdalorguysblog.blogspot.com/2013/03/random-musing-before-shabbatki.html"><font size="3">Ki Tissa/Shabbat Parah 5773 - Fortune and Men's Eyes (Redux and Revised)</font></a><br><a href="http://www.durlester.com/musings/kitissa5772.htm"><font size="3">Ki Tisa 5772 - Other G"d?</font></a><br><a href="http://www.durlester.com/musings/kitissa5771.htm"><font size="3">Ki Tisa 5771 - Still Waiting for the Fire</font></a><br><a href="http://www.durlester.com/musings/kitisa5770.htm"><font size="3">Ki Tisa 5770 - A Fickle Pickle</font></a><br><a href="http://www.durlester.com/musings/kitisa5768.htm"><font size="3">Ki Tisa 5768-Not So Easy? Not So Hard!</font></a><br><a href="http://www.durlester.com/musings/kitisa_parah5767.htm"><font size="3">Ki Tisa/Shabbat Parah 5767-New Hearts and New Spirits</font></a><br><a href="http://www.durlester.com/musings/kitisa5766.htm"><font size="3">Ki Tisa/Shabbat Parah 5766-Fortune and Men's Eyes</font></a><br><a href="http://www.durlester.com/musings/kitisa5765.htm"><font size="3">Ki Tisa 5765-Re-Souling Ourselves</font></a><br><a href="http://www.durlester.com/musings/kitisa5764.htm"><font size="3">Ki Tisa 5764-A Musing on Power Vacuums</font></a><br><a href="http://www.durlester.com/musings/kitisa5763.htm"><font size="3">Ki Tisa 5763-Shabbat is a Verb</font></a><br><a href="http://www.durlester.com/musings/kitisa5762.htm"><font size="3">Ki Tisa 5762-Your Turn</font></a><br><a href="http://www.durlester.com/musings/kitisa5760.htm"><font size="3">Ki Tisa 5760-Anger Management</font></a><br><a href="http://www.durlester.com/musings/kitisa5761.htm"><font size="3">Ki Tisa 5761-The Lesson Plan</font></a><p><font size="3"><br><br></font></p></font></font></font></font></font></font></font>migdalorguyhttp://www.blogger.com/profile/01662053981342064741noreply@blogger.com0tag:blogger.com,1999:blog-34338525034437330.post-11947863553095915342019-02-15T16:23:00.001-05:002019-02-15T16:26:16.049-05:00Random Musing Before Shabbat–Tetzaveh 5779-Whose Shabbat Is It Anyway?<p><font face="Tahoma" size="3">It’s not unusual for me to encounter a short bit of text that sets me off on a tangent in these musings. This week was no exception. I’m reading once again through the description of the ordination ritual for Aharon and his sons as priests. It’s all rather detailed (and messy. You may recall my offhand suggestion in another musing on this parasha that Moshe made the ritual a bit messier than perhaps G”d had instructed him, as a little payback to his brother for the golden calf and other transgressions.)</font></p><p><font face="Tahoma" size="3">What brought me up short were these verses.</font></p><blockquote><p><font face="Tahoma" size="3">29:35</font></p><p align="right"><font face="Tahoma" size="3">וְעָשִׂ֜יתָ לְאַהֲרֹ֤ן וּלְבָנָיו֙ כָּ֔כָה כְּכֹ֥ל אֲשֶׁר־צִוִּ֖יתִי אֹתָ֑כָה שִׁבְעַ֥ת יָמִ֖ים תְּמַלֵּ֥א יָדָֽם׃</font><p><font face="Tahoma" size="3">Thus you shall do to Aaron and his sons, just as I have commanded you. You shall ordain them through seven days,</font><p><font face="Tahoma" size="3">29:36</font><p align="right"><font face="Tahoma" size="3">וּפַ֨ר חַטָּ֜את תַּעֲשֶׂ֤ה לַיּוֹם֙ עַל־הַכִּפֻּרִ֔ים וְחִטֵּאתָ֙ עַל־הַמִּזְבֵּ֔חַ בְּכַפֶּרְךָ֖ עָלָ֑יו וּמָֽשַׁחְתָּ֥ אֹת֖וֹ לְקַדְּשֽׁוֹ׃</font><p><font face="Tahoma" size="3">and each day you shall prepare a bull as a sin offering for expiation; you shall purge the altar by performing purification upon it, and you shall anoint it to consecrate it.</font><p><font face="Tahoma" size="3">29:37</font><p align="right"><font face="Tahoma" size="3">שִׁבְעַ֣ת יָמִ֗ים תְּכַפֵּר֙ עַל־הַמִּזְבֵּ֔חַ וְקִדַּשְׁתָּ֖ אֹת֑וֹ וְהָיָ֤ה הַמִּזְבֵּ֙חַ֙ קֹ֣דֶשׁ קָֽדָשִׁ֔ים כָּל־הַנֹּגֵ֥עַ בַּמִּזְבֵּ֖חַ יִקְדָּֽשׁ׃ (ס)</font><p><font face="Tahoma" size="3">Seven days you shall perform purification for the altar to consecrate it, and the altar shall become most holy; whatever touches the altar shall become consecrated.</font></p></blockquote><p><font face="Tahoma" size="3">“What’s wrong with this picture?” a voice in my head kept asking. Then it answered itself: “What happened to Shabbat?” If this ceremony is done every day for seven days, at least one of those days will be a Shabbat. Despite the elaborate and explicit descriptions of the ritual, it appears it is to be exactly the same for all seven days. Not a nod to Shabbat. </font></p><p><font face="Tahoma" size="3">Now, this is not the only place in the Torah where it calls for something to be seven days long and does not explicitly mention what, if anything, is done differently on the one day of those seven which is Shabbat. We tend to overlook those as well. This one cries out to me precisely because it is in relation to the ordination ceremony of the first priests. If this ceremony is to be the same all seven days, then someone is going to have to do all the needed preparation, setup, and cleanup on the day which is Shabbat. Someone has to work so the rituals can happen as commanded. The priests, too, will have to work, making all the offerings. When do they get Shabbat?</font></p><p><font face="Tahoma" size="3">This is, of course, a constant issue for contemporary clergy (and was likely an issue throughout the entire history of the rabbinate, and even before that, while there was a Jewish priesthood. The apologetics for this seeming inconsistency have been around for almost as long as the inconsistency has existed (though Torah doesn’t really explain it –though the very verses I am citing here can be used to bolster the case that the priests were a special case, and making sacrifices and doing other holy work on Shabbat is perfectly acceptable.)</font></p><p><font face="Tahoma" size="3">Now, part of the explanation/apologetic is that it is self-evident that a Rabbi (or Temple priest) will be fulfilling their obligations to the community and congregation by conducting worship services and rituals. Another explanation/apologetic makes the argument that a rabbi (or cantor) might be able to fully perform their required duties without engaging in any prohibited categories of work (conveniently determined by the early rabbis themselves) though I think sometimes this rationalization proves to be a bit of a stretch. But we are an extremely creative people. We have the most amazing halakhik workarounds. I recently read a fascinating piece that was able to permit the use of a sound system at orthodox Shabbat services provided certain equipment and other conditions were met. They relied on the opinions of respected pos’kim, though it would not be difficult to find opposing positions. As they say in that community, consult your LOR (local orthodox rabbi.) I’ve also been teaching an adult ed group about the 39 categories work as defined by the rabbis, so I can see both sides of the argument that rabbis could be able or might not be able to adequately perform their duties on Shabbat within the stringencies of what the rabbis permit.</font></p><p><font face="Tahoma" size="3">All this becomes ever more complicated to assess in the liberal Jewish institutional world. Definitions of acceptable Shabbat practice for clergy and lay-people alike vary widely in Conservative, Reform, Reconstructing, Renewal, and, for lack of better terminology, Millennial, and post-Millennial settings</font></p><p><font face="Tahoma" size="3">I've no interest in, and I’m not here to engage in movement-bashing, rabbi/clergy-bashing, or accusing rabbis of hypocrisy. Quite the contrary. I’m here to advocate for all the non-clergy types it takes for a congregation to operate. Administrators, Principals, Educators, Maintenance and Custodial Staff, Tutors, Choir Directors, Accompanists, et al. Many of us in those roles (and I include myself in several of those mentioned) sometimes have to struggle with the same issues of Shabbat practice. Added to that is the ever-present issue for clergy and synagogue professionals as to when and where they get to have their own personal Shabbat. </font></p><p><font face="Tahoma" size="3">Over the decades I have spoken with many <em>klei kodesh</em> (holy vessels) on how they handle issues of Shabbat observance, and how, if they desire it, they carve out some Shabbat time for themselves. There are a large variety of solutions employed. In addition, there is variance, often created by locale, size of congregation, and other factors in just how many hours of Shabbat klei kodesh are required to be actively serving their congregations. A smaller, more liberal congregation which holds services predominantly on Friday nights, with services on Saturday being less regular (before you shout “Oh, the horror” I urge you not to judge) might afford their clergy some actual personal time on Shabbat. In settings where one will find the full slew of normative services just before Shabbat, on Shabbat, and Motzei Shabbat I suspect klei kodesh might find it more of a challenge to find their own time.</font></p><p><font face="Tahoma" size="3">As an aside, I should note that my understanding of the term <em>klei kodesh</em> has been expanded over the years by the writings and observations of many wise leaders, among them, Rabbi Harold Schulweis, who wrote, in 2001 in the journal Sh’ma:</font></p><blockquote><p><font face="Tahoma" size="3">Those who have tied their vocation to the synagogue are klei kodesh, instruments of holiness. They each share the common agenda of the synagogue – to transmit the wisdom, ethics, beliefs, and practices of Judaism to a variety of seekers. How the receptionist responds to the inquiries of a human being teaches Jewish ethics. How the executive helps a person register as a member explicates Jewish theology. Klei kodesh are to be “humanly holy.”</font></p></blockquote><p><font face="Tahoma" size="3">At different points in my career in the Jewish world, I have chosen alternates days of the week to be my Shabbat, as I know other people do. </font><font face="Tahoma" size="3">In the 00’s I worked for quite some time being in charge of religious school for a congregation that shared space with a church and as a result held religious school on Shabbat as the church needed the classroom spaces on Sunday.(Being the crazy person I am, I still filled up my Sundays teaching and tutoring at other congregations in the area. So I had to choose another day to make my day of rest.)</font></p><p><font face="Tahoma" size="3">Maybe I am the ultimate hypocrite, in that I want my Shabbat, but I want it my way. If you’ve followed my musings, you know that I have gone through periods with differing levels of Shabbat (and Kashrut) observance over the many decades. I suppose the hypocrisy level has varied parallel to those changes. Or not. It’s not for me to judge my own hypocrisy, is it? (Or is it?)</font></p><p><font face="Tahoma" size="3">The National Shabbat of Unplugging is coming again soon, and again I won’t be unplugging because in my view the technology integrates into how I observe my Shabbat and makes it more meaningful. (You can read about this <a href="http://migdalorguysblog.blogspot.com/2017/02/random-musing-before-shabbatmishpatim.html" target="_blank">in this musing</a>.) More hypocrisy? I’m not sure.</font></p><p><font face="Tahoma" size="3">Now here’s the kicker. Presently, I am working for a congregation that doesn’t have services every Saturday. Most often, I attend morning services elsewhere. I am not technology free on Shabbat, for reasons I’ve explained in the earlier referenced musing. So yes, I do sometimes look at email and social media on Shabbat. As a result, I sometimes see business-related messages from congregations and others connected with them sent to me (either individually or as part of a group) on Shabbat. As hypocritical as it is, that bothers me. I don’t send business or synagogue-related emails on Shabbat (though I will admit that I sometimes do write emails or replies on Shabbat and use a “send later” feature to insure they are not sent until after Shabbat ends in my area.) In my (admittedly hypocritical) Jewish value system, I don’t believe even the most liberal of synagogues should engage in business transactions, or send out messages during Shabbat. I would ask laity– heads of committees, officers, and the like-to show similar restraint, if for no other reason than out of respect for those congregants who, like I, find it a problematic practice in a Jewish institution? However, in the informed-choice milieu of Reform am I being unreasonable. Is not the onus on me to simply not notice, open, or read such messages on Shabbat if that is my choice? However, my chosen form of Shabbat observance does include the use of online technologies – I just choose to use them only in ways that serve the ways in which I choose to observe Shabbat, to engage in activities that are different from the normative work tasks I perform the rest of the week.</font></p><p><font face="Tahoma" size="3">Am I the victim of the same slippery-slope that I pooh-pooh all the time? I am not ordained clergy, though I am a synagogue/Jewish professional. I am admittedly inconsistent in my Shabbat observance, yet I still find in myself a burning desire to shape a meaningful Shabbat experience as a routine part of my life. Are my traditionally-observant friends right in telling me that it really only works if you’re all-in? Is selective observance invariably going to require compromise on my part in terms of what I can reasonably ask of others in terms of respecting my own Shabbat boundaries?</font></p><p><font face="Tahoma" size="3">For Aharon, his sons, and the following line of priests – as well as for the rabbis from their beginnings until today, serving G”d has required some form of tailored Shabbat observance, and has required them to place the community’s needs above their own. In addition, they have always had support personnel (the Levitical clans of the Merarites, Gershonites, and Kohathites; the meturgaman, gabbaim, ba’al korim, hazzanim, shamash, and other synagogue personnel) whose own efforts similarly required some adjustment of their own Shabbat observances. I guess, in the end, what I am asking for here is some recognition that both the klei kodesh and those who support them make some sacrifices in terms of their own ability to experience Shabbat, and if for no other reason than respect for that, think twice before sending out a synagogue-related communication on Shabbat (or other time that they designate to allow them some Shabbat-like moments.) Do I ask too much?</font></p><p><font face="Tahoma" size="3">I refer back to Rabbi Schulweis’ definition of klei kodesh. If we are all representing the synagogue, and seeking to be “humanly holy” we should try to reflect an ethic of respect for boundaries of individual Shabbat practice in addition to respect for the diversity of the same. </font></p><p><font face="Tahoma" size="3">Shabbat Shalom,</font></p><p><font face="Tahoma" size="3">Adrian<br>©2019 by Adrian A. Durlester</font></p><p><font face="Tahoma" size="3">Other Musings on this parasha:</font></p><p><a href="http://migdalorguysblog.blogspot.com/2018/02/random-musing-before.html"><font face="Tahoma" size="3">Tetzaveh/Zachor 5778 - STFU!</font></a><br><a href="http://migdalorguysblog.blogspot.com/2017/03/random-musing-before-shabbat-tetzavei.html"><font face="Tahoma" size="3">Tetzaveh 5777 - A Nation of Priests (and a Shtickel of Purim) Revised from 5770</font></a><br><a href="http://migdalorguysblog.blogspot.com/2016/02/random-musing-before-shabbattetzaveh.html"><font face="Tahoma" size="3">Tetzaveh 5776 - House Guest (Redux and Revised 5763)</font></a><br><a href="http://migdalorguysblog.blogspot.com/2015/02/random-musing-before-shabbattetzaveh.html"><font face="Tahoma" size="3">Tetzaveh 5775 - Aharon's Bells (Revised)</font></a><br><a href="http://migdalorguysblog.blogspot.com/2014/02/random-musing-before-shabbattetzaveh.html"><font face="Tahoma" size="3">Tetzaveh 5774 - It's Not Urim or Thummim</font></a><br><a href="http://migdalorguysblog.blogspot.com/2013/02/random-musing-before-shabbat.html"><font face="Tahoma" size="3">Tetzaveh/Shabbat Zachor/Purim 5773 - Fighting Dirty</font></a><br><a href="http://www.durlester.com/musings/tetzaveh5772.htm"><font face="Tahoma" size="3">Tetzaveh 5772-Perfection Imperfect</font></a><br><a href="http://www.durlester.com/musings/tetzaveh5770.htm"><font face="Tahoma" size="3">Tetzaveh 5770 - A Nation of Priests? (And a Shtickel of Purim)</font></a><br><a href="http://www.durlester.com/musings/tetzaveh5768.htm"><font face="Tahoma" size="3">Tetzaveh 5768-Light and Perfection</font></a><br><a href="http://www.durlester.com/musings/tetzavehpurim5767.htm"><font face="Tahoma" size="3">Tetzaveh/Purim 5767-The Urim & Thummim Show (Updated)</font></a><br><a href="http://www.durlester.com/musings/tetzaveh5766.htm"><font face="Tahoma" size="3">Tetzaveh 5766-Silent Yet Present</font></a><br><a href="http://www.durlester.com/musings/tetzaveh5765.htm"><font face="Tahoma" size="3">Tetzaveh 5765 and 5761-Aharon's Bells</font></a><br><a href="http://www.durlester.com/musings/tetzaveh5764.htm"><font face="Tahoma" size="3">Tetzaveh 5764-Shut Up and Listen!</font></a><br><a href="http://www.durlester.com/musings/tetzaveh5763.htm"><font face="Tahoma" size="3">Tetzaveh 5763-House Guest</font></a><br><a href="http://www.durlester.com/musings/tetzaveh5762.htm"><font face="Tahoma" size="3">Tetzaveh 5762 (Redux 5760)-The Urim and Thummim Show</font></a><br><a href="http://www.durlester.com/musings/tetzaveh5758.htm"><font face="Tahoma" size="3">Tetzaveh 5758-Something Doesn't Smell Quite Right</font></a></p>migdalorguyhttp://www.blogger.com/profile/01662053981342064741noreply@blogger.com0tag:blogger.com,1999:blog-34338525034437330.post-68839858958891528792019-02-07T19:47:00.001-05:002019-02-07T19:52:33.330-05:00Random Musing Before Shabbat–T’rumah 5779-Redux 5763-Semper Paratus<p><font face="Tahoma" size="3">Recycling an oldie but goodie from 2003 this week as other obligations press. Enjoy.</font></p><h1 align="center"><font face="Tahoma" size="3">Random Musing Before Shabbat – T’rumah 5763</font></h1><h1 align="center"><font face="Tahoma" size="3">Semper Paratus</font></h1><p><font face="Tahoma" size="3">In previous years, I've written about the exactitude with which we are given instructions for the building of the Mishkan (Tabernacle), and about how each must be moved in his or her own heart for the gifts offered to G”d. (Links to previous musing on T'rumah at the bottom of this page.)</font><p><font face="Tahoma" size="3">In reading this parasha yet again, I wondered what other themes I could possibly glean from it, seeing how these verses have a very specific nature.</font><p><font face="Tahoma" size="3">I should have known better than to worry. On my journey, I discovered myriads of things to yet ponder, so I've fodder enough for many more musings on parashat T'rumah. As it is said</font><blockquote><p align="right"><font face="SBL Hebrew" size="5">הֲפֹךְ בָּהּ וַהֲפֹךְ בָּהּ, דְּכֹלָּא בָהּ</font>.<p><font face="Tahoma" size="3">"hafokh ba v'hafokh ba"<br><font face="Tahoma" size="3">"turn it and turn it" (for everything is in it.)<br>Pirke Avot 5:22</font></font></p></blockquote><p><font face="Tahoma" size="3">Here's one of the places that caught my attention. In Ex. 25:10-22, we read of the instruction for making the ark of the covenant. [Spooky Indiana Jones music in the background.] We're told to make it of acacia wood, 2.5 cubits by 1.5 cubits, and 1.5 cubits tall (say 3.5 feet x 26 inches, and about 26 inches tall). The inside and outside are covered in pure gold (talk about ostentation-that's a lot of "spoils of Egypt" being melted down). Next we need a series of rings to attach to the feet and sides, and then two long wood poles, also covered in gold, to insert through the rings for carrying.</font><p><font face="Tahoma" size="3">And here's the verse that got me thinking. "The poles shall remain in the rings of the ark: they shall not be removed from it." No mystery about what that means. The ark must be ready at all times to be moved. Semper paratus--always ready--just like the Marines.</font><p><font face="Tahoma" size="3">So now the question arises as to why the ark must always be ready to be moved. There are obvious answers in the knowledge that the people were going to be on a journey (and perhaps G”d's prescient knowledge that this journey is going to last quite a bit longer than the people expect-which leads once again to some uncomfortable conclusions about a whimsical G”d putting the people through a song and dance when G”d already knows the outcome--but that's a musing for another time.)</font><p><font face="Tahoma" size="3">Sure, it makes sense in many ways for the ark to always be ready to be transported. The people could be attacked at any time on their journey. A sudden weather condition might force them to move their camp. G”d might wake them up in the middle of the night and say "Hey, you folks over there! Yes, You! Move that ark thingy about three fingers to the right, and don't ask why because I'm your G”d, OK?" (here we go with that puppet-master G”d again.)</font><p><font face="Tahoma" size="3">Now, let's think longer term. G”d and the people both know that we've been promised a land to call our own, a place to dwell. Once settled, what need might there be for the ark to always be ready for transport? Surely G”d would designate someplace to leave the ark, and the people would flock to it? (Holy shades of a great Temple, Batman!) would it still need its poles to be in place then?</font><p><font face="Tahoma" size="3">Given the gift of our hindsight, we know that it is only with great reluctance that G”d permits the establishment of a monarchy, and the construction of a great Temple. (Put that in your pipe and smoke it, those from the "G”d never changes G”d's mind" camp.) The insistence on the constant portability of the ark can be looked upon as a statement regarding giving the ark a permanent home.</font><p><font face="Tahoma" size="3">Since G”d did permit the eventual building of a home for the ark, might we not interpret the readiness of the ark for movement as a sign that the permanence of that place was not guaranteed - dependent, perhaps, on how well the people upheld their end of the covenant. Or, for the more dubious among you, that G”d might abrogate on the covenant at some point and we'd have to move the ark quickly in the face of a threat that G”d chose to ignore.</font><p><font face="Tahoma" size="3">Fascinating and interesting questions, all. And there are so many more. However, I think they miss the point. Why must the Ark be portable at all times?</font><p><font face="Tahoma" size="3">What's inside the ark? The tablets of the covenant (well, the second pair of them will be.) Tablets symbolic of the mitzvot, the commandments, that G”d is going to the Jewish people. To live these commandments, must not I carry them around with me wherever I go? If I leave them in a box, I might forget them. Someone else might steal them. They might wither away from inattention. The constant portability of the ark is the reminder to us that we must carry the commandments with us wherever we go. We may not remove the poles. We must carry them with us at home, at work, at play.</font><p><font face="Tahoma" size="3">It is also a reminder that the mitzvot are a task. The poles represent not only portability, but work. Effort is needed to pick up and carry the ark, just as effort is needed to carry the mitzvot with us, in our hearts and minds and our deeds.</font><p><font face="Tahoma" size="3">Notice, however, that there are two poles. One person alone cannot move the ark. It takes at least two, and more than likely, four or more, to pick up the poles and carry the ark. This reminds us that we don't carry the responsibility for the mitzvot all by ourselves--that we must work, as a community, each helping, in his or her own way, to carry the ark--to carry G”d's mitzvot to the people Israel, everywhere we go.</font><p><font face="Tahoma" size="3">So much meaning derived from seven simple words in Ex. 25:15. </font><blockquote><p align="right"><font face="SBL Hebrew" size="5">בְּטַבְּעֹת֙ הָאָרֹ֔ן יִהְי֖וּ הַבַּדִּ֑ים לֹ֥א יָסֻ֖רוּ מִמֶּֽנּוּ׃</font></p></blockquote><blockquote><p><font face="Tahoma" size="3">"B'tab'ot ha-aron yih'yu ha-badim lo yasuru mimenu."</font><p><font face="Tahoma" size="3"> "The poles shall remain in the rings of the ark: they shall not be removed from it." (NJPS)</font></p></blockquote><p><font face="Tahoma" size="3">The mitzvot. We must carry them with us. They are not just a thing, they are a task requiring effort. We share the load, the effort of these tasks with others. And we must be always ready to do them. Semper paratus.</font><p><font face="Tahoma" size="3">Shabbat Shalom,</font><p><font face="Tahoma" size="3">Adrian</font><p><font face="Tahoma" size="3">© 2019 (portions ©2003) by Adrian A. Durlester</font><p><font face="Tahoma" size="3">Other Musings on this parasha:</font><p><a href="http://migdalorguysblog.blogspot.com/2018/02/random-musing-before-shabbattrumah.html"><font face="Tahoma" size="3">T'rumah 5778 - This Musing Is Not About Parashat T'rumah</font></a><br><a href="http://migdalorguysblog.blogspot.com/2017/03/random-musing-before-shabbattrumah-5777.html"><font face="Tahoma" size="3">T'rumah 5777 - You Still Gotta Wanna</font></a><br><a href="http://migdalorguysblog.blogspot.com/2016/02/random-musing-before-shabbattrumah.html"><font face="Tahoma" size="3">T'rumah 5776 - Gift Cards for G"d</font></a><br><a href="http://migdalorguysblog.blogspot.com/2015/02/random-musing-before-shabbattrumah.html"><font face="Tahoma" size="3">T'rumah 5775 - Dis Legonmenon Driving Me Crazy, Mon!</font></a><br><a href="http://migdalorguysblog.blogspot.com/2014/01/random-musing-before-shabbattrumah.html"><font face="Tahoma" size="3">T'rumah 5774 - Dollhouse</font></a><br><a href="http://migdalorguysblog.blogspot.com/2013/02/random-musing-before-shabbattrumah-5773.html"><font face="Tahoma" size="3">T'rumah 5773 - Virtual Reality, Real Virtuality, or Really Virtual? </font></a><br><a href="http://www.durlester.com/musings/trumah5772.htm"><font face="Tahoma" size="3">T'rumah 5772-When Wool and Linen Together Are Not Shatnez</font></a><br><a href="http://www.durlester.com/musings/trumah5771.htm"><font face="Tahoma" size="3">T'rumah 5771 - TorahLeaks</font></a><br><a href="http://www.durlester.com/musings/trumah5770.htm"><font face="Tahoma" size="3">T'rumah 5770 - Finessing Idolatry, or Outgrowing It?</font></a><br><a href="http://www.durlester.com/musings/trumah5769.htm"><font face="Tahoma" size="3">T'rumah 5769 - Planning for Always</font></a><br><a href="http://www.durlester.com/musings/trumah5767.htm"><font face="Tahoma" size="3">T'rumah 5767-You Gotta Wanna - The Sequel</font></a><br><a href="http://www.durlester.com/musings/trumah5766.htm"><font face="Tahoma" size="3">T'rumah 5766-No Tools Allowed</font></a><br><a href="http://www.durlester.com/musings/trumah5765.htm"><font face="Tahoma" size="3">T'rumah 5765-Ish Al Akhiv</font></a><br><a href="http://www.durlester.com/musings/trumah5764.htm"><font face="Tahoma" size="3">T'rumah 5764-Redux 5760-Doing It Gd's Way</font></a><br><a href="http://www.durlester.com/musings/trumah5763.htm"><font face="Tahoma" size="3">T'rumah 5763-Semper Paratus</font></a><br><a href="http://www.durlester.com/musings/trumah5762.htm"><font face="Tahoma" size="3">T'rumah 5762-Virtual Reality or Real Virtuality?</font></a><br><a href="http://www.durlester.com/musings/trumah5760.htm"><font face="Tahoma" size="3">T'rumah 5760-Doing It Gd's Way</font></a><br><a href="http://www.durlester.com/musings/trumah5761.htm"><font face="Tahoma" size="3">T'rumah 5761-You Gotta Wanna</font></a>migdalorguyhttp://www.blogger.com/profile/01662053981342064741noreply@blogger.com0tag:blogger.com,1999:blog-34338525034437330.post-88582879881474551622019-02-01T15:34:00.001-05:002019-02-01T15:34:24.968-05:00Random Musing Before Shabbat–Mishpatim 5779-Infinitive Absolute<p><font face="Tahoma" size="3">Hebrew uses grammatical structure, as other languages sometimes do, to add nuance to words and phrases, provide explicative assistance.</font></p><p><font face="Tahoma" size="3">Just yesterday I was subbing in a 7th grade English class where the teacher had task the students to fix up sentences with misplaced or dangling modifiers. Many of the students struggled with the task. Without providing them with answers, I tried working with individual students to help them understand why the way the sentence was written could cause confusion to the reader. Many of them could not grasp the problem, because the overall context of the sentence, from their perspective, made it easy to understand what was modifying what. Here’s on classic example they were given to fix:</font></p><blockquote><p><font face="Tahoma" size="3">Hungry, the leftover pizza was devoured.</font></p></blockquote><p><font face="Tahoma" size="3">It made perfect sense to them until I asked – “Who is hungry?” Hungry is an adjective. What is it modifying? Is the pizza hungry? Most of them got it at that point, but then couldn’t figure out what to do. Most of them simply tried rearranging the words in the existing sentence. A few had the courage to change the adjective to an adverb, and wrote</font></p><blockquote><p><font face="Tahoma" size="3">The leftover pizza was devoured hungrily.</font></p></blockquote><p><font face="Tahoma" size="3">(Being the pedant I am, I pointed out that adverbs of manner and type usually come after the verb in English.) Still, I asked students to think harder. Is there are way to not change the word “hungry?” I reminded them to ask “who is hungry?” Some saw the light, and tried a variation like</font></p><blockquote><p><font face="Tahoma" size="3">Hungry, I devoured the leftover pizza</font></p></blockquote><p><font face="Tahoma" size="3">It’s a nicer choice for many reasons, including it not being in passive voice like the previous version.</font></p><p><font face="Tahoma" size="3">All of which is not all that relevant except that it leads me to what I was thinking about for this week’s musing. In this parasha, we find an example of a Hebrew grammatical style that is used frequently. It’s called the Infinitive Absolute. Most Biblical Hebrew textbooks describe is an intensifier. The classic definition comes from the old Gesenius Hebrew Grammar:</font></p><blockquote><p>The infinitive absolute is employed according to § 45 to emphasize the idea of the verb <i>in the abstract</i>, i.e. it speaks of an action (or state) without any regard to the agent or to the circumstances of time and mood under which it takes place. As the <i>name</i> of an action the infinitive absolute, like other nouns in the stricter sense, may form part of certain combinations (as a subject, predicate, or object, or even as a genitive,<sup><a href="https://en.wikisource.org/wiki/Gesenius%27_Hebrew_Grammar/113._The_Infinitive_Absolute#cite_note-1">[1]</a></sup> see below); but such a use of the infinitive absolute (instead of the infinitive construct with or without a preposition) is, on the whole, rare, and, moreover, open to question on critical grounds. On the other hand, the infinitive absolute frequently exhibits its character as an expression of the <i>verbal idea</i> by taking an object, either in the accusative or even with a preposition.</p></blockquote><p><font face="Tahoma" size="3">In other words, the infinitive absolute when combined with the regular verb in one of its acceptable forms, denotes an emphasis on the activity or action described by the noun.</font></p><p><font face="Tahoma" size="3">Some examples:</font></p><blockquote><p align="right"><font face="SBL Hebrew" size="4">נִשְׁאֹל נִשְׁאַל</font></p><p align="left"><font face="Tahoma" size="3">earnestly asked</font></p><p align="right"><font face="SBL Hebrew" size="4">לֹא הַשְׁמֵיד אַשְׁמִיד</font></p><p align="left"><font face="Tahoma" size="3">will not utterly destroy</font></p></blockquote><p align="left"><font face="Tahoma" size="3">On both of these cases the first word in the infinitive absolute form of the verb that comes after it. Their meaning in conveyed in the English by the adverbs “earnestly” and “utterly.”</font></p><div align="left"><p align="left"><font face="Tahoma" size="3">Though it appears elsewhere in Torah, the example that caught my attention</font></p><blockquote><p align="right"><font face="SBL Hebrew" size="4">מ֥וֹת יוּמָֽת</font></p></blockquote><blockquote><p align="left"><font face="Tahoma" size="3">put to death</font></p></blockquote><p align="left"><font face="Tahoma" size="3">It’s in the commandment against bestiality (Ex 22:18.) The verbal form appears without the intensifying infinitive absolute in a number of other commandments. Just a basic (he) will die with no emphasis or certainty. What bothers me here is that concept. What does the infinitive absolute convey here? What does it mean to “intensely die?” To be “emphatically dead?” To be “More dead?”</font></p><p align="left"><font face="Tahoma" size="3">Fortunately, for scholars of Hebrew, later writers of Hebrew Grammars have added many more layers of nuance to our understanding grammatical structures like the infinitive absolute. However, the basic understanding of the infinite absolute as emphatic remains. One scholarly friend has actively engaged in discussions with others on various erudite discussion forums arguing that the form need not be emphatic – that this is too strong an understand. He argues it is more of an assurance. Others, holding stronger to tradition, think this leaves the possible interpretation open to too wide an understanding.</font></p><p align="left"><font face="Tahoma" size="3">I’m not sure. Maybe the infinitive absolute is equivalent to a modern “ALL CAPS” phrase like “he WILL DIE.” That sort of emphasis, implying that the doom is nigh. However, maybe it’s more long term, as in the wrongdoer will see the justice of death deserved at some point. Maybe the emphatic in this case is that others will most assuredly witness the wrongdoers death.</font></p><p align="left"><font face="Tahoma" size="3">Does the agency of the justified death matter? In a more traditional view, the agency is always G”d, even in G”d takes G”d’s sweet time about it.</font></p><p align="left"><font face="Tahoma" size="3">Additionally, the question must be asked why only certainly commandments (and other actions described in the Torah) are worthy of this emphatic infinitive absolute/verb treatment. I think I might spend some time looking through the entirety of Torah at examples of when and where the emphatic infinitive absolute is used the the verb for death/to die (as compared to when a non-emphatic form is used.) Is there a pattern. Does this blow up the whole idea that all the commandments are of equal weight? If that is the case, why do some contain emphatics and others do not?</font></p><p align="left"><font face="Tahoma" size="3">All this from two simple words. This is why we turn it and turn it again. It’s the only way we’re ever going to make sense of it all. Torah herself says she is not to baffling for us to understand. I’ll Torah at her word and keep trying. How about you?</font></p><p align="left"><font face="Tahoma" size="3">Shabbat Shalom,</font></p><p align="left"><font face="Tahoma" size="3">Adrian<br>©2019 by Adrian A. Durlester</font></p><p align="left"><font face="Tahoma" size="3">Other Musing on this parasha:</font></p><p><a href="http://migdalorguysblog.blogspot.com/2018/02/random-musing-before-shabbatmishpatim.html"><font face="Tahoma" size="3">Mishpatim 5778 - To See, To Behold, To Eat, To Drink Revisited</font></a><br><a href="http://migdalorguysblog.blogspot.com/2017/02/random-musing-before-shabbatmishpatim.html"><font face="Tahoma" size="3">Mishpatim 5777 - Why I'm Still not Unplugging for the National Shabbat of Unplugging Next Week</font></a><br><a href="http://migdalorguysblog.blogspot.com/2016/02/random-musing-before-shabbatmishpatim.html"><font face="Tahoma" size="3">Mishpatim 5776 - Might For Right</font></a><br><a href="http://migdalorguysblog.blogspot.com/2015/02/random-musings-before-shabbatmishpatim.html"><font face="Tahoma" size="3">Mishpatim 5775 - Revisiting Situational Ethics</font></a><br><a href="http://migdalorguysblog.blogspot.com/2014/01/random-musing-before-shabbatmishpatim.html"><font face="Tahoma" size="3">Mishpatim 5774 - Chukim U'mishpatim Revisited</font></a><br><a href="http://migdalorguysblog.blogspot.com/2013/02/random-musing-before-shabbatmishpatim.html"><font face="Tahoma" size="3">Mishpatim 5773 - No One Mounrs the Wicked</font></a><br><a href="http://www.durlester.com/musings/mishpatim5772.htm"><font face="Tahoma" size="3">Mishpatim 5772-Repairing Our Damaged Temple</font></a><br><a href="http://www.durlester.com/musings/mishpatim5771.htm"><font face="Tahoma" size="3">Mishpatim 5771 - Getting Past the Apologetics</font></a><br><a href="http://www.durlester.com/musings/mishpatim5770.htm"><font face="Tahoma" size="3">Mishpatim 5770 - Divine Picnic</font></a><br><a href="http://www.durlester.com/musings/mishpatim5769.htm"><font face="Tahoma" size="3">Mishpatim 5769 - Redux 5757/5761 Change from the Inside</font></a><br><a href="http://www.durlester.com/musings/mishpatim5768.htm"><font face="Tahoma" size="3">Mishpatim 5768 - Justice for All</font></a><br><a href="http://www.durlester.com/musings/misphatim5767.htm"><font face="Tahoma" size="3">Mishpatim 5767-To See, To Behold, To Eat, To Drink</font></a><br><a href="http://www.durlester.com/musings/mishpatim5766.htm"><font face="Tahoma" size="3">Mishpatim 5766 - Mishpatim with a Capital IM</font></a><br><a href="http://www.durlester.com/musings/mishpatim5765.htm"><font face="Tahoma" size="3">Mishpatim 5765-Eid Khamas (revised)</font></a><br><a href="http://www.durlester.com/musings/mishpatim5764.htm"><font face="Tahoma" size="3">Mishpatim 5764-Situational Ethics</font></a><br><a href="http://www.durlester.com/musings/mishpatim5763.htm"><font face="Tahoma" size="3">Mishpatim 5763-My Object All Sublime</font></a><br><a href="http://www.durlester.com/musings/mishpatim5762.htm"><font face="Tahoma" size="3">Mishpatim 5762-Enron Beware</font></a><font face="Tahoma" size="3">!<br></font><a href="http://www.durlester.com/musings/mishpatim5761.htm"><font face="Tahoma" size="3">Mishpatim 5761-Change from the Inside</font></a><br><a href="http://www.durlester.com/musings/mishpatim5760.htm"><font face="Tahoma" size="3">Mishpatim 5760-Chukim U'mishpatim</font></a><br><a href="http://www.durlester.com/musings/mishpatim5759.htm"><font face="Tahoma" size="3">Mishpatim 5759-Eid Khamas-Witness to Violence</font></a><p align="left"><font face="Tahoma" size="3"><br></font></p><p><font face="Tahoma" size="3"><br></font></p><p><font face="Tahoma" size="3"><br></font></p><p><br></p></div><p><font face="Tahoma" size="3"><br></font></p>migdalorguyhttp://www.blogger.com/profile/01662053981342064741noreply@blogger.com0tag:blogger.com,1999:blog-34338525034437330.post-18888987568068490962019-01-24T21:52:00.001-05:002019-01-24T21:55:31.074-05:00Random Musing Before Shabbat–Yitro 5779 - Bubble Bursting and a Potential Heresy<p><font face="Tahoma" size="3">Ah, the frustrations of translation. Would that all of our students (and all of us) were versed and skilled enough in biblical and rabbinic Hebrew and Aramaic to attempt to parse words and meanings for ourselves. As I have told many students over the years, this alone, is a good enough reason to want to learn Hebrew. However it can take years, decades even, to achieve even reasonably facile skill at this (and it still will require referencing the translations of others, and other resources that may help contribute to understanding the meanings of a piece of text. This is true whether it is in the context of the (theoretical) historical period in which the text was written/created/given/discovered, the context of some hermeneutical system (literal, moral, allegorical, mystical), the context of Talmudic hermeneutics, the context of contemporary reader response (which I list separately only because it differs from the other standard forms of hermeneutics in that it does not presuppose, require, or insist upon any objective meaning of the text), or some non-biblical hermeneutic (ranging from Folk Etymology to any one of the dozens of modern philosophical hermeneutical systems from folks like <font face="Tahoma" size="3">Schleiermacher, </font>Heidegger, Dilthey, Gadamer, <font face="Tahoma" size="3">Benjamin, Bloch, Derrida, Popper et al.)</font></font></p><p><font face="Tahoma" size="3">Given this, some reliance upon the translations of others is almost unavoidable for many, if not most people attempting to interpret biblical text. Our history, sadly, is replete with poor translation. Why, to this day, do so many translations still insist in the inaccurate translation of “In the beginning” when the grammar and syntax of the text more correctly reads “In a beginning” ? (The rest of the verse is generally translated equally inaccurately. If we are as literal as possible, it reads “In a beginning, G”d had created the heavens and the earth.” See the width and breadth of possibilities that opens? (Yes, scholars can quibble about “created” vs “had created” but the verb <em>bara</em> is in <em>qal perfect</em> form (meaning completed action) and to me “had created” is truer to conveying the meaning of the <em>binyan </em>(what we call “conjugation.”)</font></p><p><font face="Tahoma" size="3">We’ll get sidetracked if we continue to quibble about this one verse. It is one among many which have common translations that are problematic, inaccurate, or confusing. </font></p><p><font face="Tahoma" size="3">I also feel compelled to point out that, when coming at this from a Jewish perspective, it is perfectly reasonable to insist upon some reference to Talmudic hermeneutics. After all, we do have a millennia old tradition of how we understand and interpret the text. Whether you place particular value in the “oral Torah” and the form in which it became semi-fixed by the rabbis of old (and of today) or not, I do believe it is somewhat disingenuous to completely divorce interpretation of the text from this long history. While I might want to embrace systems like “reader response”, and to some extent feel it may be the only way that some contemporary (and future) Jews might have to find some meaning and value in the biblical text, I am not yet ready to walk away that fully from the idea that, even if we can’t truly discern “original intent” we can at least value the millennia of effort put into that task and grapple with it, if for no other reason (and I believe there are other good reasons) than out of respect for the effort. </font></p><p><font face="Tahoma" size="3">All of which has been a rather roundabout journey to what led me to this musing today. It being parashat Yitro this week, I have been discussing with students this (first version of) the <em>aseret ha-d’varim</em> (the term used in the Torah) or the <em>aseret hadibrot</em> (as used in rabbinical writings) which reasonably translates as the ten speakings, the ten sayings, the ten declarations, the ten statements, the ten words, the ten things, or as we know them, the Ten Commandments.</font></p><p><font face="Tahoma" size="3">According to some popular rabbinical understandings (and with the help of a lot of squishing and stretching and morphing) the Ten Commandments are really ten super-categories into which all the other commandments found in the Torah fit. (Now you can see why I qualified this.) In other understandings, parts of each of the ten find their way into one or more categories.</font></p><div><font face="Tahoma" size="3">Parts of each of the ten? Sigh. Here again, though it should be obvious as we hear and read through the commandments (both here and later in Deuteronomy,) except for a few really word-economical commandments, there’s more to each of the ten than we generally think there is. (That’s also another reason with the <a href="https://www.beliefnet.com/faiths/2007/03/chart-comparing-the-ten-commandments.aspx" target="_blank">Jewish, Catholic, and Protestant versions of the Ten Commandments differ</a>. )</font></div><p><font size="3">We tend to shorten them a bit to make t easier for our students to learn them, but I’m not sure that, in the end, we’ve done them any favor if we haven’t also made it clear to them that these are are shortened <font face="Tahoma">versions and there’s more to them. <font face="Tahoma" size="3">Here are the </font><a title="https://www.sefaria.org/Exodus.20.1-20.14?lang=bi&aliyot=0" href="https://www.sefaria.org/Exodus.20.1-20.14?lang=bi&aliyot=0" target="_blank"><font face="Tahoma" size="3">Ten Commandments as they appear in Exodus 20</font></a>. Yeah, you forgot about some of that, didn’t you? That’s okay.</font></font></p><p><font face="Tahoma" size="3">Oy, getting off-track yet again. So I’m discussing the Ten Commandments with students, and some of them, knowing that I often like to harp on seeming textual inconsistencies, decided to ask me about one.</font></p><p><font size="3">[Please note that as I move on, I am writing here in an adult context for you, my readers, not necessarily in the terms or terminology that I was using with my students. Though as I have often remarked, I am not a fan of pediatric Judaism, I do strive to be age appropriate in how I phrase and explain things.]</font></p><p><font face="Tahoma" size="3">“Why,” the student asked, “are we commanded to not be jealous of the things that other have, yet G”d is described as being a jealous G”d?” They were so sure they had gotten me with a zinger and I’d run off on some tangent about it. well, they were right that they got me on to a tangent, but it wasn’t the one they were expecting.</font></p><p><font face="Tahoma" size="3">“Where,” I asked, “does it say that G”d is jealous?”</font></p><p><font face="Tahoma" size="3">“It’s part of the second commandment.”</font></p><div><font face="Tahoma" size="3">“Really?,” I asked. “Are you sure about that? Let’s look it up in our chumashim <em>(Plaut, Torah: A Modern Commentary, translation based on new JPS.)</em> Exodus 20, starting at verse 3, I think. Let’s read it.”</font></div><div><font face="Tahoma" size="3"><br></font></div><blockquote><div><font face="Tahoma" size="3">3</font></div></blockquote><font face="Tahoma"><blockquote><p align="right"><font size="3">לֹֽ֣א יִהְיֶֽה־לְךָ֛֩ אֱלֹהִ֥֨ים אֲחֵרִ֖֜ים עַל־פָּנָֽ֗יַ</font></p></blockquote><blockquote><p><font size="3">You shall have no other gods besides Me.</font></p></blockquote><blockquote><p><font size="3">4</font></p></blockquote><blockquote><p align="right"><font size="3">לֹֽ֣א תַֽעֲשֶׂ֨ה־לְךָ֥֣ פֶ֣֙סֶל֙ ׀ וְכָל־תְּמוּנָ֡֔ה אֲשֶׁ֤֣ר בַּשָּׁמַ֣֙יִם֙ ׀ מִמַּ֡֔עַל וַֽאֲשֶׁ֥ר֩ בָּאָ֖֨רֶץ מִתַָּ֑֜חַת וַאֲשֶׁ֥֣ר בַּמַּ֖֣יִם ׀ מִתַּ֥֣חַת לָאָֽ֗רֶץ</font></p></blockquote><blockquote><p><font size="3">You shall not make for yourself a sculptured image, or any likeness of what is in the heavens above, or on the earth below, or in the waters under the earth.</font></p></blockquote><blockquote><p><font size="3">5</font></p></blockquote><blockquote><p align="right"><font size="3">לֹֽא־תִשְׁתַּחְוֶ֥֣ה לָהֶ֖ם֮ וְלֹ֣א תָעָבְדֵ֑ם֒ כִּ֣י אָֽנֹכִ֞י יְהוָ֤ה אֱלֹהֶ֙יךָ֙ אֵ֣ל קַנָּ֔א פֹּ֠קֵד עֲוֺ֨ן אָבֹ֧ת עַל־בָּנִ֛ים עַל־שִׁלֵּשִׁ֥ים וְעַל־רִבֵּעִ֖ים לְשֹׂנְאָֽ֑י׃</font></p></blockquote><blockquote><p><font size="3">You shall not bow down to them or serve them. For I the LORD your God am an impassioned God, visiting the guilt of the parents upon the children, upon the third and upon the fourth generations of those who reject Me,</font></p></blockquote><blockquote><p><font size="3">6</font></p></blockquote><blockquote><p align="right"><font size="3">וְעֹ֥֤שֶׂה חֶ֖֙סֶד֙ לַאֲלָפִ֑֔ים לְאֹהֲבַ֖י וּלְשֹׁמְרֵ֥י מִצְוֺתָֽי׃ (ס)</font></p></blockquote><blockquote><p><font size="3">but showing kindness to the thousandth generation of those who love Me and keep My commandments.</font></p></blockquote><p><font size="3">“I see ‘an impassioned G”d.’ So, where, exactly, does it say that G”d is jealous?”</font><p><font size="3">“Well I know I’ve read or heard that somewhere before.”</font><p><font size="3">“You’re right, you probably have. Where this translation says ‘an impassioned G”d’ many bibles say ‘For I the Lord Your G”d is a jealous G”d.’ The King James version, for one. But not just Christian bibles. The older version of the Jewish Publication Society bible, the one with all the thee and thou shalts that we used before this newer version, says ‘jealous.’ Many more traditional versions used by Orthodox Jews say “jealous” although even many of those don’t use that translation anymore.”</font><p><font size="3">I told the students that the Hebrew word in verse 20:5 that was being translated by many as jealous is the word קַנָּ֔א “kana.” The root of the word is thought to mean jealous or zealous (and in other conjugations envy, and even annoy or hurt.) This form of the word is an adjective. Based on how it is used elsewhere in the bible, scholars believe it to mean zealous, envious, or even fanatical.</font><p><font size="3">Getting off on what I knew was a tangent, I discussed the difference between envy and jealousy Plenty, I suggested, and then again, not so much, as language evolves. I explained that envy can be defined as </font><blockquote><p><font size="3">“A feeling of discontented or resentful longing aroused by someone else's possessions, qualities, or luck. 'she felt a twinge of envy for the people on board' 'Some may even feel envy in that they wish they could feel the same way.' “ Oxford Dictionaries Online.</font></p></blockquote><p><font size="3">Jealous is similarly defined, <em>(ibid)</em></font><blockquote><p><font size="3">Feeling or showing envy of someone or their achievements and advantages. <em>‘he grew jealous of her success’</em></font></p></blockquote><p><font size="3">but also has these meanings:</font><blockquote><p><font size="3">Feeling or showing suspicion of someone's unfaithfulness in a relationship. <em>a jealous boyfriend’</em></font></p></blockquote><blockquote><p><font size="3">Fiercely protective or vigilant of one's rights or possessions. <em>‘Howard is still a little jealous of his authority’ <em>‘they kept a jealous eye over their interests’</em></em></font></p><p><font size="3">(of God) demanding faithfulness and exclusive worship.</font></p></blockquote><p><font size="3">Modern English-language usage guides, while acknowledging that Jealously is coming into more frequent use to mean the same as envy, seek to maintain different conditions for the use of each. Jealously, they suggest, is more generally applicable in situation of love interest, or, in the even older uses of the word, related to the Deity, faithfulness and exclusivity of worship. To me, it feels a bit circular to define jealous by using envy. There’s something very ouroboros here.</font></p><p><font size="3">Some commentaries and articles I have read suggest that jealously has another component to it. They suggest that one can only be jealous of something one has known or has already had, owned, or experienced. In other words, you can be jealous of the new boyfriend that your old girlfriend has. You can be jealous of the family that now lives in your old house/ You can’t be jealous if you have an iPhone 6 and your friend has an iPhone X. You can be envious of them, not jealous, because you have never known what it is to actually own an iPhone X. Though these same commentaries and articles still tend to argue that jealousy is really reserved for people and relationships, and not objects. Objects are, if you’ll forgive the circularity, objects of desire or envy.</font></p><p><font size="3">However, this is again, a digression. To get us back on point, I asked the students again, where does us command us to not be jealous?</font></p><p><font size="3">“Well, we’re not supposed to covet stuff. That means we shouldn’t be jealous of what other people have, right?”</font></p><p><font size="3">“But you said ‘covet.’ Is coveting really the same as jealousy? Let’s look at the text again. Verse 14.”</font></p><blockquote><p align="right"><font size="3">לֹ֥א תַחְמֹ֖ד בֵּ֣ית רֵעֶ֑ךָ לֹֽא־תַחְמֹ֞ד אֵ֣שֶׁת רֵעֶ֗ךָ וְעַבְדּ֤וֹ וַאֲמָתוֹ֙ וְשׁוֹר֣וֹ וַחֲמֹר֔וֹ וְכֹ֖ל אֲשֶׁ֥ר לְרֵעֶֽךָ׃ (פ)</font></p></blockquote><blockquote><p><font size="3">You shall not covet your neighbor’s house: you shall not covet your neighbor’s wife, or his male or female slave, or his ox or his ass, or anything that is your neighbor’s.</font></p></blockquote><p><font size="3">The Hebrew word here is entirely different. It’s תַחְמֹ֖ד “takhmod.” It comes from the Hebrew root that means “to desire and try to obtain.” It is desire that is the kind that harms a person’s character, rather than a positive desire.</font><p><font size="3">There are other biblical Hebrew word roots that can mean desire. One of them is a negative or even lustful desire like “takhmod.” Another root has both positive and negative viewpoints of desire. Yet another root views desire in a positive light as a yearning for, with great favor or respect.</font><p><font size="3">Yes, there’s a connection between desire and envy, between desire and jealousy. How they relate is complicated. Must one be jealous or envious to covet something, or can one simply covet or desire something just because it exists? Is it possible to be envious or jealous of something without having a (negative connotation form of) desire or coveting?</font><p><font size="3">Yes, this particular commandment does start out by speaking of coveting your neighbor’s wife. That means, perhaps, lustfully desiring her. However, in the same verse it goes on to speak of not coveting their male and female slaves (yes, we could make much more of just what that means in terms of coveting,) houses, work animals, and ending with the catch-all of pretty much anything else that belongs to your neighbor and not you. So now the question arises again, can one be jealous or envious yet still not covet or desire? Does one ultimately and invariably lead to the other?</font><p><font size="3">So after all that, I’m sorry to disappoint you. There’s no inconsistency here. I know you want me to find something to rant about here. Is there maybe a loophole here, since the text isn’t specific about not coveting something that doesn’t belong to a stranger, or someone not your neighbor? That all depends on what “neighbor” means and we could spend hours, if not days or weeks just discussing that. Not to mention the plenty of places in the Torah that remind us that we should treat the strangers among us the same way we treat our fellow Jews.</font><p><font size="3">So again I’m sorry to burst your bubble, but I don’t find an inconsistency here between G”d being described as jealous and our being commanded not to be covetous of that which is not ours. There is plenty of inconsistency in the Torah to go around, but this isn’t one of them, as far as I am concerned. This is about the importance of translation. This is about recognizing how language evolves, how words in any language can have a multitude of meanings, and why we need to be careful when we are dependent on the translations and interpretations of others.</font><p><font size="3">Learning Hebrew will help. It won’t solve everything, but it will provide some insight. Tzei ulemad – go and learn!</font><p><font size="3">Oh, but wait, dear reader. I’ve one last heresy to hurl your way. Yes, I’ve studied biblical Hebrew at an advanced level. Nevertheless, it is not my native language. At some level, everything I have learned about it gets turned into English in my brain. (Yes, to some limited degree, I can think in Hebrew, however I know my brain is still unconsciously linking that ability to my initially acquired English skills.) So, try hard as I may, I’ll never be able to quite read and understand it in the same way as those who wrote it and for whom it was written. In addition, with each passing year, we continue to acquire knowledge to add to what we already know, believe, and understand about the text. Some day, every scrap of that may be available in our own native languages. Yes, it will still be subject to the vagaries of translation, but, ultimately, aren’t we all subject to that, and won’t we be forever (unless we invent time travel?) So perhaps one day, soon, we will have access to all the relevant material ever written about the Torah in our native languages. Will that totally obviate the need to learn Hebrew? Personally, I think not, as I still believe that will prove useful. However, a solid case could be made that studies in one’s native language might be wholly adequate for both deep scholarly and even religious understanding. Most of the world’s Christians don’t know Aramaic or Koine Greek or Latin. By their religious standards, that is not a handicap to full understanding of the bible. On the other hand, Islam says that the Quran is best read and understood only in its classical Quranic Arabic – this is the <em>mustahab</em>, the preferred religious way to do it. Reading Quran in other languages is not<em> haram</em> – forbidden, but it does not earn one the religious merit of reading it in Quranic Arabic. (This form of Arabic is considered by some scholars a purposefully basic form using simple words, vocabulary, grammar, and concepts, so that even a non-Arabic-speaking Muslim, say, a Farsi-speaking Persian, or an English-speaking American, can learn it.) Judaism has a more interesting history. The Torah was translated into Koine Greek for the Alexandrian Jewish community in the 3rd century BCE! It was later translated into Aramaic (probably in the 1st century BCE) and Syriac in the 3rd century CE. The Septuagint, the version reportedly translated in 72 days from Hebrew to Koine Greek by a group of 72 Jewish tribal elders appointed by the High Priest in Jerusalem and sent to work in Alexandria (on the island of Pharos with its newly completed lighthouse) was from the time of the reign of Ptolemy II in Egypt (285-246 BCE.) </font><p><font size="3">The Book of Joshua suggests there were public Torah readings during that time but we have no evidence of that. There is evidence of public readings of the Torah in synagogues during the period of the Second Temple though we do not know with certainty if these readings were exclusively in Hebrew. The existence of the Septuagint and other Greek translation made at the request of the Alexandrian Jewish community at least suggest or hint at readings in languages other than Hebrew. We also have the Aramaic targums (translations.)The rabbis, in reconfiguring Judaism after the destruction of the Second temple in 70CE instituted readings only in Hebrew (though there is some evidence that some communities resisted.) During the period from about 500-1100CE, the <em>geonim</em> who ran the academies in Babylon, providing a period of enlightenment and new scholarship for Judaism while Europe descended into the dark ages, ruled that as all translations involved making choices, translations were not permitted. However, during public readings, live translations into the local language were provided to the congregation, as had been done for centuries as Aramaic had become the prevalent language among Jews. In the 8th century CE the need for Arabic translations arose as territories we conquered by Islamists, but they were few and far between. By the 13th century there is evidence of Jewish vernacular translations into Spanish, starting with <em>Megillat Esther.</em> Italian translations date back about as far. German translations (for Jews) can be dated back to the 15th century. A French version was first published in the 1830s. An English version for use by Jews became available in the 1840s. </font><p><font size="3">It seems to me, based on this history, that Judaism has long recognized that many Jews do not know (and may never learn) Hebrew, and translations (whether live or in print) are necessary. As imperfect as translations can be, why, in this day and age do we insist that the Torah can only be read and understood in the original (?- really? Original? Like we can be sure of that?) Hebrew.</font><p><font size="3">We continue to hold on to the belief, as do our Muslim brothers and sisters, that only in the holy tongue can the very religious essence of our sacred text can be received and understood in all its glory, nuance, and holiness. There’s a part of me that still clings to that idea, but there’s another part of me that wonders if it is past time to give up on that sort of <em>narishkeit</em>?</font><p><font size="3">That heretical enough for you?</font><p><font size="3">Shabbat Shalom,</font><p><font size="3">Adrian<br>©2019 by Adrian A. Durlester</font><p><font size="3">Other musings on this parasha:</font><p><a href="http://migdalorguysblog.blogspot.com/2018/02/random-musing-before-shabbatyitro.html"><font size="3">Yitro 5778 - B'khol HaMakom Revisited</font></a><br><a href="http://migdalorguysblog.blogspot.com/2017/02/random-musings-before-shabbatyitro.html"><font size="3">Yitro 5777 - Holy Seeds Don't Produce Identical Plants</font></a><br><a href="http://migdalorguysblog.blogspot.com/2016/01/random-musing-before-shabbatyitro.html"><font size="3">Yitro 5776 - Top Ten (Revised and Redux 5766)</font></a><br><a href="http://migdalorguysblog.blogspot.com/2014/01/random-musing-before-shabbatyitro.html"><font size="3">Yitro 5774 - The Rest of the Ten Commandments (Revisted and Revised)</font></a><br><a href="http://migdalorguysblog.blogspot.com/2013/02/random-musing-before-shabbatyitro.html"><font size="3">Yitro 5773 - From Cheap Theatrics to Impossible Possibilities (Revised and Updated from 5761)</font></a><br><a href="http://www.durlester.com/musings/yitro5772.htm"><font size="3">Yitro5772 - Why I Won't Be Unplugging on the National Day/Shabbat of Unplugging</font></a><br><a href="http://www.durlester.com/musings/yitro5771.htm"><font size="3">Yitro 5771/ Redux Beshalakh 5762 - Manna Mania</font></a><br><a href="http://www.durlester.com/musings/yitro5770.htm"><font size="3">Yitro 5770 - Special Effects</font></a><br><a href="http://www.durlester.com/musings/yitro5769.htm"><font size="3">Yitro 5769 - Evolution Shabbat</font></a><br><a href="http://www.durlester.com/musings/yitro5768.htm"><font size="3">Yitro 5768-B'Kol HaMakom-In Every Place</font></a><br><a href="http://www.durlester.com/musings/yitro5767.htm"><font size="3">Yitro 5767-Kinat Ad"nai</font></a><br><a href="http://www.durlester.com/musings/yitro5766.htm"><font size="3">Yitro 5766-Top Ten?</font></a><br><a href="http://www.durlester.com/musings/yitro5765.htm"><font size="3">Yitro 5765-Outsiders (Updated from 5759)</font></a><br><a href="http://www.durlester.com/musings/yitro5764.htm"><font size="3">Yitro 5764-Outsiders II</font></a><br><a href="http://www.durlester.com/musings/yitro5763.htm"><font size="3">Yitro 5763-El Kana</font></a><br><a href="http://www.durlester.com/musings/yitro5762.htm"><font size="3">Yitro 5762-Manna Mania</font></a><br><a href="http://www.durlester.com/musings/yitro5761.htm"><font size="3">Yitro 5761-From Cheap Theatrics to Impossible Possibilities</font></a><br><a href="http://www.durlester.com/musings/yitro5760.htm"><font size="3">Yitro 5760-The Rest of the Ten Commandments</font></a><br><a href="http://www.durlester.com/musings/yitro5759.htm"><font size="3">Yitro 5759-Outsiders</font></a><p><font face="Tahoma" size="3"><br></font></p></font>migdalorguyhttp://www.blogger.com/profile/01662053981342064741noreply@blogger.com0tag:blogger.com,1999:blog-34338525034437330.post-21321467068096906372019-01-17T19:13:00.001-05:002019-01-17T19:13:49.679-05:00Random Musing Before Shabbat-Beshalakh 5779-Whose Fault Is That?<p><font face="Tahoma" size="3">This one kind of wanders around a bit, never quite getting anywhere. Then again, maybe it does get somewhere. Then again, maybe the whole point is that it doesn’t. Figure it out for yourself.</font></p><p><font face="Tahoma" size="3">If, from my perspective, the Torah is story and not history, metaphor and not fact, teacher and not dean/administrator, why then do I get hung up on its inconsistencies? They shouldn’t matter, should they? I would argue just the opposite. Just as those who claim Divine origin insist that is is why it has internal consistency even though it may appear differently to us (the “we just can’t understand the mind of G”d theory) I suggest that those who created and shaped the Torah would have even more reason to seek to provide internal consistency. They don’t have the option of blaming our inability to truly understand why G”d does things the way G”d does, so they would likely work to avoid things that might cause us to question the narrative they have created.</font></p><p><font face="Tahoma" size="3">I know I have argued in these musings, perhaps frequently, that the inconsistencies are there purposefully, to make us think, to make us not blindly accept the text and what it appears, superficially, to be teaching us. So today I want to argue with myself. In the end, I may come to the usual conclusion that the inconsistencies are purposeful, but for a moment I want to examine that assumption.</font></p><p><font face="Tahoma" size="3">It’s a matter of degrees that inspired this little excursion. In this parasha we have the performance of great and awesome miracles – the parting of the sea so that the Israelites could walk on dry land between walls of water. The angel, and pillar of cloud that held the Egyptians at bay while G”d performed the (seemingly taking hours overnight) parting of the waters through the instrument of a strong wind blowing.</font></p><p><font face="Tahoma" size="3">Ah, there’s that first crack in the picture. Is G”d able to perform supernatural acts, or is G”d limited to acting through instruments of G”d’s creation and natural forces of the Universe? Why doesn’t G”d just snap G”d’s finger and part the sea?</font></p><p><font face="Tahoma" size="3">The verse that actually inspired me to muse upon this topic is this one:</font></p><blockquote><p align="right"><font face="Tahoma" size="3"><font face="SBL Hebrew" size="5">וַיָּ֗סַר אֵ֚ת אֹפַ֣ן מַרְכְּבֹתָ֔יו וַֽיְנַהֲגֵ֖הוּ בִּכְבֵדֻ֑ת וַיֹּ֣אמֶר מִצְרַ֗יִם אָנ֙וּסָה֙ מִפְּנֵ֣י יִשְׂרָאֵ֔ל כִּ֣י יְהוָ֔ה נִלְחָ֥ם לָהֶ֖ם בְּמִצְרָֽיִם׃</font> </font></p></blockquote><blockquote><p><font face="Tahoma" size="3">He locked<i></i> the wheels of their chariots so that they moved forward with difficulty. And the Egyptians said, “Let us flee from the Israelites, for the LORD is fighting for them against Egypt.” </font><p><font face="Tahoma" size="3">[Sefer HaChinukh, translated by Sefaria, 2018]</font></p></blockquote><p><font face="Tahoma" size="3">G”d locked the chariot wheels to make it hard for them to move forward, yet, according to the text they did still move forward, albeit slowly. Their progress slowed, G”d then released the waters back into the sea as G”d has planned to do all along, killing the Egyptians. So much for that apologetic midrash that has G”d remonstrating the angels for cheering upon the deaths of the Egyptians. Just like we know who is responsible for this government shut down, we know who killed those Egyptians. G”d said “Egypt will pay for that wall” er, I mean “I will harden the Egyptian’s hearts one last time so that I may demonstrate my complete and utter mastery over them and their supposed gods. Nyah, nyah.”</font><p><font face="Tahoma" size="3">This “locking of the wheels” seems a rather unnecessary supernatural act, and a rather minor one at that. Then again, G”d did think that Pharaoh might be impressed by turning Moshe’s rod into a snake. (Or did G”d know all along that wouldn’t work? Of course G”d did, because G”d tells us, up front when first commanding Moses from the burning bush, that G”d is going to make this extra hard on the Egyptians to prove how mighty G”d is.</font><p><font face="Tahoma" size="3">Why didn’t G”d just use a pair of angels/pillars of cloud/fire to entrap the Egyptians from both ends while they were in between the walls of water, and let the waters rush back in? Locking the wheels seems so quotidian!</font><p><font face="Tahoma" size="3">But that’s precisely the point argue the sages. This section from Sefer HaChinukh is a classic example:</font><blockquote><p><font face="Tahoma" size="3">Sefer HaChinukh 132:2</font><p><font face="Tahoma" size="3">From the roots of the commandment, [we need to] preface [that] the thing is known amongst us and among every sage that the great miracles that God does for people in His great goodness, He always does hiddenly. And these matters appear a little as if they were truly done by way of nature, or close to nature. As even with the miracle of the splitting of the sea – which was an open miracle – it is written there (</font><a href="https://www.sefaria.org/Exodus.14.21"><font face="Tahoma" size="3">Exodus 14:21</font></a><font face="Tahoma" size="3">), "and the Lord moved the sea with a powerful Eastern wind all of the night, and He made the sea into a dry place and He split the waters." And the enlightened ones will understand that this matter of concealment is because of the loftiness of the Master and the lowliness of the receiver. And due to this matter did He command us to burn fire on the altar, even though fire descended there from the Heavens – in order to hide the miracle. It [also] appears that the fire that came down from the Heavens was not visible when it came down because of the reason that we said – except for the eighth day of the inauguration and that of Gidon (</font><a href="https://www.sefaria.org/Judges.6.21"><font face="Tahoma" size="3">Judges 6:21</font></a><font face="Tahoma" size="3">), Manoach (</font><a href="https://www.sefaria.org/Judges.13.20"><font face="Tahoma" size="3">Judges 13:20</font></a><font face="Tahoma" size="3">) (and of Eliyahu), which was visible.<br>[Sefer HaChinukh, translation by Sefaria.org, 2018]</font></p></blockquote><p><font face="Tahoma" size="3">So G”d is putting it in terms we can sort of understand, even though it’s not the whole story.Pay no attention to the man behind the screen. That works for some people. Not for me. So here’s a gotcha: if G”d wrote the Torah, why would G”d even bother to tell us that things are being “dumbed down” so that we puny humans, who cannot even begin to conceive even the smallest fraction of how G”d really operates, would know that we’re being sold a story? Wouldn’t it be simpler if G”d simply wrote the Torah in an manner to make us not even question or ask about such things? It’s just the way it is, nothing to see here, move along. G”d certainly has the power to conceal G”d’s warts from us, right? G”d certainly has the power to convince us that everything is just as it should be, don’t ask questions. Or was there more to our having gained the knowledge of good and evil through Chava and Adam eating of the fruit? Was G”d really afraid of humans gaining that knowledge? If so, why plant that tree in such an obvious place and make the classic parenting mistake of telling Adam and Chava to not eat from it?</font><p><font face="Tahoma" size="3">I’m looking at Shirat Hayam and its descriptions of the miracles that G”d performed. Certainly something to sing about. I suppose “well there was a blinding flash, and one moment we were all still in Egypt, baking bread", and the next moment we were at the foot of Mt. Sinai eating matzah” might be a miracle sizably larger yet somehow not as impressive in the end. I get that. We have to earn something before we’ll truly consider it valuable and praiseworthy.</font><p><font face="Tahoma" size="3">So hey, G”d. After thousands of years trying to figure out this Torah, have we not earned some more help from You, some more revelation from You? Are we no more capable now than we were millennia ago of understanding Your ways? Do we still need this simplified explanation, even when so many of us find it unworthy and unsatisfying? I can tell You right now, if You’re holding out for a time when all of us will accept that we will simply never be able to understand You completely, it may never come. It’s not in our nature to accept things without fully understanding them. Whose fault is that?</font><p><font face="Tahoma" size="3">Shabbat Shalom,</font><p><font face="Tahoma" size="3">Adrian<br>©2019 by Adrian A. Durlester</font></p><p><font face="Tahoma" size="3">Other Musings on this Parasha:</font></p><p><a href="http://migdalorguysblog.blogspot.com/2018/01/random-musing-before-shabbatbshalakh.html"><font face="Tahoma" size="3">B'shalakh 5778 - Revisiting G"d's War</font></a><br><a href="http://migdalorguysblog.blogspot.com/2017/02/random-musing-before-shabbatbeshalakh.html"><font face="Tahoma" size="3">Beshalakh 5777 - Moshe's Musings (Revised and Expanded from 5760)</font></a><br><a href="http://migdalorguysblog.blogspot.com/2016/01/random-musing-before-shabbatbeshalakh.html"><font face="Tahoma" size="3">Beshalakh 5776 - Mi Kamonu?</font></a><br><a href="http://migdalorguysblog.blogspot.com/2015/01/random-musing-before-shabbatbeshalakh.html"><font face="Tahoma" size="3">Beshalakh 5775 - I'm Not Doing It Alone</font></a><br><a href="http://migdalorguysblog.blogspot.com/2014/01/random-musing-before-shabbatbeshalakh.html"><font face="Tahoma" size="3">Beshalakh 5774 - A Lot Can Change in 13 Years - Or Not</font></a><br><a href="http://migdalorguysblog.blogspot.com/2013/01/random-musings-before-shabbatbeshalakh.html"><font face="Tahoma" size="3">Beshalakh 5773 - Moshe's Musings (Revised from 5760)</font></a><br><a href="http://www.durlester.com/musings/beshalakh5772.htm"><font face="Tahoma" size="3">Beshalakh 5772 - Thankful For the Worst</font></a><br><a href="http://www.durlester.com/musings/beshalakh5771.htm"><font face="Tahoma" size="3">Beshalakh 5771 - Praying That Moshe Was Wrong</font></a><br><a href="http://www.durlester.com/musings/beshalakh5768.htm"><font face="Tahoma" size="3">Beshalakh 5768 - Man Hu</font></a><br><a href="http://www.durlester.com/musings/beshalakh5767.htm"><font face="Tahoma" size="3">Beshalakh 5767-March On</font></a><br><a href="http://www.durlester.com/musings/beshalakh5766.htm"><font face="Tahoma" size="3">Beshalakh 5766-Manna Mania II</font></a><br><a href="http://www.durlester.com/musings/beshalakh5765.htm"><font face="Tahoma" size="3">Beshalakh 5765-Gd's War</font></a><br><a href="http://www.durlester.com/musings/beshalach5763.htm"><font face="Tahoma" size="3">Beshalach 5763-Mi Chamonu</font></a><br><a href="http://www.durlester.com/musings/beshalach5760.htm"><font face="Tahoma" size="3">Beshalach 5760-Moshe's Musings</font></a><br><a href="http://www.durlester.com/musings/beshalakh5762.htm"><font face="Tahoma" size="3">Beshalach 5762-Manna mania</font></a><br><a href="http://www.durlester.com/musings/beshalach5761.htm"><font face="Tahoma" size="3">Beshalach 5761-Warrior Gd</font></a>migdalorguyhttp://www.blogger.com/profile/01662053981342064741noreply@blogger.com0tag:blogger.com,1999:blog-34338525034437330.post-17631085728831096842019-01-10T15:46:00.001-05:002019-01-10T15:46:54.509-05:00Random Musing Before Shabbat–Bo 5779–Adayin Ani Keretz <p><font face="Tahoma" size="3">Still I am a Gadfly. Revisiting a musing from 2004, with new insights into myself and the topics at hand.</font><p><font face="Tahoma" size="3">In the Haftarah for parashat Bo, which is from Jeremiah 46:13-28, we read of Egypt's punishment for her sins. Jeremiah was predicting Egypt's destruction by Nebuchadrezzar of Babylon. This Haftarah is an interesting parallel to the story of the final plagues that we read in Bo. Jeremiah even compares Egypt's coming invaders to locusts (46:23.)</font><p><font face="Tahoma" size="3">I love this Haftarah, this passage from Jeremiah a great deal, because of one simple word that appears in 46:20.</font><blockquote><p align="right"><font face="SBL Hebrew" size="5">עֶגְלָ֥ה יְפֵֽה־פִיָּ֖ה מִצְרָ֑יִם <font style="background-color: rgb(255, 255, 0);">קֶ֥רֶץ</font> מִצָּפ֖וֹן בָּ֥א בָֽא׃</font></p></blockquote>
<p> <font face="Tahoma" size="3"> Egypt is a handsome heifer— <br> A <font style="background-color: rgb(255, 255, 0);">gadfly</font> from the north is coming, coming!</font> (JPS)</p><p><font face="Tahoma" size="3">That word is <em>keretz.</em></font></p><p><font face="Tahoma" size="3">The word itself is of somewhat ambiguous derivation, and most often thought to be a cognate of karatz, from the root quf-resh-tzadee, קרץ, meaning to nip or pinch. Thus <em>keretz</em> is thought to mean a nipper or biter, i.e. an insect that nips, bites or stings. Of course the reason I like this word so much is because it is translated by the JPS committee as "gadfly."</font><p><font face="Tahoma" size="3">I have often thought of myself as a gadfly, and one who actively relishes that role. In my original research for this musing back in 2004, I discovered to my chagrin that perhaps "gadfly" is not exactly the right description for what it is I often do. This dictionary definition, courtesy of <a href="http://www.merriam-webtser.com">www.merriam-webtser.com</a> says:</font><blockquote><p><font face="Tahoma" size="3">1 : any of various flies (as a horsefly, botfly, or warble fly) that bite or annoy livestock<br>2 : <font style="background-color: rgb(255, 255, 0);">a person who stimulates or annoys especially by persistent criticism</font></font></p></blockquote><p><font face="Tahoma" size="3">Well, that second definition brought me up a little short (no pun intended for those who know me personally.) I do intend to be a person who stimulates, but I certainly don't intend to be one who constantly criticizes to the point of annoyance.</font><p><font face="Tahoma" size="3">Nonetheless, how I see myself and how others perceive me can sometimes be at odds. I have been told many times over the years that some people find my gadfly nature as obnoxious, offensive, or rude. I used to simply reply “that isn’t my intention” as if that were adequate. I have learned, over the years, to temper both my reaction and my proclivity to be the gadfly. Communication does require that oft overlooked third component of repeating the other party’s response to insure that you understood it. Of course, this can lead into a recursive loop-even more so in a society where most people are listening not to understand, but to be able to respond.</font><p><font face="Tahoma" size="3">So yes, I’ll take it as a given that at times my gadfly style of engagement can be off-putting, even offensive to some. Since I so easily fall into the pattern of writing/speaking in the manner of a gadfly, I have tried consciously, in recent years, to refrain from putting in my oar too often, and when I do, to not always offer ,my thoughts in the form of a critique or challenge. </font><p><font face="Tahoma" size="3">Nevertheless, I have a dilemma. Isn’t part of the point of being a gadfly to be persistent to the point of annoyance? To say the things that people don’t want to hear? To speak truth to power (well maybe that’s being a bit too lofty-but then again, maybe not?) Sometimes, gadfly types have to accept the risk of being unpopular. How many times have I referred to the Elie Wiesel story:</font><blockquote><p><font face="Tahoma">One day a Tzadik came to Sodom; He knew what Sodom was, so he came to save it from sin, from destruction. He preached to the people. "Please do not be murderers, do not be thieves. Do not be silent and do not be indifferent." He went on preaching day after day, maybe even picketing. But no one listened. He was not discouraged. He went on preaching for years. Finally someone asked him, "Rabbi, why do you do that? Don't you see it is no use?" He said, "I know it is of no use, but I must. And I will tell you why: in the beginning I thought I had to protest and to shout in order to change them. I have given up this hope. Now I know I must picket and scream and shout so that they should not change me.</font></p></blockquote><p><font face="Tahoma" size="3"><font face="Tahoma" size="3">I can see/hear the eye rolls now. Am I comparing myself to a biblical prophet? A great tzadik? Of course not. If Wiesel tried to teach us anything, it was about the inhumanity of man, and how we have to fight it. Of our responsibility to not be bystanders. More eye rolls, right? Now I’m drawing a moral equivalence between my being a gadfly and the ethical lessons of the Shoah? No. Many, if not most of the things upon which I comment are quotidian, and do not rise to the level of those actions and behaviors of humanity which compelled the great prophets and tzadikim speak out.</font></font><p><font face="Tahoma" size="3">I just want people to think about things, to see and consider viewpoints other than their own, and I genuinely want to help people be better than they already are in everything that they do. I apologize to those who find my methodology off-putting. Aware that some people do, I work to mitigate my tendencies, but I can’t (and won’t) completely eliminate them, and actually do believe they can, at times, serve some greater good. Along with my piano playing, teaching, and other skills I contribute, my gadfly nature is offered in the same spirit in which I offer all those other things with which I have been gifted. Ones gifts, however gladly and freely offered, are not always welcome or accepted. That’s a price and a reality with which I can live. (Damn, just broke my promise to be less of a grammar prescriptivist.)</font><p><font face="Tahoma" size="3">So let’s turn this back to Torah, and our parasha. F<font face="Tahoma" size="3"><font face="Tahoma" size="3">rom Pharaoh's point of view, even with G”d's hardening of the heart, Moses and Aaron were a bit like gadflies. Persistent little devils. (Or was G”d really the annoying one in this scenario? Would the Hebrew G”d be gadfly-like to Pharaoh if he knew he was being deliberately manipulated so that he and his people would suffer more show that G”d could show off...but that's a musing for another time-continued from last week's musing, perhaps.)</font></font></font><p><font face="Tahoma" size="3">And, although we don't really have records to prove it, it's quite possible that Jeremiah and other prophets were thought of like gadflies. They were persistent, they were critical, and most likely, at times, annoying.</font><p><font face="Tahoma" size="3">Is there another way to describe or define a gadfly? Must it be in negative terms like “annoying?”</font><p><font face="Tahoma" size="3">To my rescue in 2004 came traditional American sloppiness with the English language. Merriam-Webster notwithstanding, a search of the web and of current literature reveals that gadfly has taken on a broader meaning.</font><p><font face="Tahoma" size="3">Dictionary.com has:</font><p><font face="Tahoma" size="3">1. A persistent irritating critic; a nuisance.<br>2. <font style="background-color: rgb(255, 255, 0);">One that acts as a provocative stimulus; a goad.</font><br>3. Any of various flies, especially of the family Tabanidae, that bite or annoy livestock and other animals</font><p><font face="Tahoma" size="3">That somewhat morphed meaning number two is pretty much how I like to see myself. I like to take controversial positions to spark discussion, or to insure that different sides of an issue get heard and considered. It’s as if I am speaking/writing accompanied by a wink or raised eyebrow or other gesture that attempts to communicate that “I might not really believe this, but this ought to spark some discussion.”</font><p><font face="Tahoma" size="3">In point of fact, there are three biblical citations for this root being used to mean to wink:</font></p><blockquote><p><font face="Tahoma" size="3">1. קָרַץ עַיִן Ps 3519 Pr 1010 and קָרַץ בְּעֵינָיו Pr 613 to screw up one’s eyes, blink (as an expression of derision or mockery).</font></p>
<p><em><font face="Tahoma" size="2">Koehler, L., Baumgartner, W., Richardson, M. E. J., & Stamm, J. J. (1994–2000). The Hebrew and Aramaic lexicon of the Old Testament (electronic ed., p. 1148). Leiden: E.J. Brill.</font></em></p></blockquote><p><font face="Tahoma" size="3">Now, that “as an expression of derision or mockery” ought to give me pause, and may help explain why people often react as they do to my gadfly writings or words. I certainly don’t intend to be derisive or mocking, however I can see how others might interpret me that way. It’s hard sometimes in writing and in electronic media to convey that body language (though emojis have come to fill as significant role in doing so, and I make liberal use of them in that fashion. Yet emojis, too, might be subject to different interpretations. Is always a sign of positive intent? Is always a sign of negative intent? Can an be loving?</font></p><p><font face="Tahoma" size="3">When we use these shortcuts in place of body language, when we write in the style of a gadfly, as I do, we must accept the risk that we could be potentially hurtful to someone, even if unintentional. This was brought sharply into focus for me the other day when a friend posted a meme of Facebook seeming to wax nostalgic at parents scolding their crying child with “if you don’t stop crying, I’ll give you something to stop crying about.” I responded with the comment that I wasn’t sure this was something for which we ought to be nostalgic. Of course I assumed the OP thought of this nostalgically, but they too later commented it brought them up short and made them think.</font></p><p><font face="Tahoma" size="3">Also some days ago, I posted about being very offended by a very heightist meme depicting DJT’s head on the body of a little boy and referring to him as a “little man.” I found, and still find the linking of height and maturity in this manner as being yet another form of heightist micro-aggression. Because I’m of extreme short-stature with otherwise normal body dimensions compared to the typical U.S. male (I’m 4’-9” tall) I’m sensitive about this. I think people can see my point, and indeed most of the comments on my post were supportive and understanding. I’m pleased it didn’t attract negative comments and people telling me to stop being a snowflake, though I imagine with wider distribution or the simply luck of exposure, it could have happened.</font></p><p><font face="Tahoma" size="3">So that’s an example of when my being a bit of a gadfly seemed to be understood. (It’s gadfly in nature because it’s not something that people usually think about, and because it challenged a meme which mocked someone that I and most of my online friends would normally want to see mocked-although even realizing that ought to give me a little pause, no?)</font></p><p><font face="Tahoma" size="3">I do have one online nemesis (but also a friend) who regularly takes me to task for mostly saying and sharing negative opinions of things online, and questioning why. I accept the critique even though I may disagree with it, and sometimes I do argue back. My nemesis’ critique of me may be meant sincerely just as written, but it could also be a bit of the gadfly getting gadflied by another.</font></p><p><font face="Tahoma" size="3">I guess I sometimes look at it this way: I have a limited amount of time in my life. If I choose to use that time to post a critique or review of something, it is because I feel the object being critiqued, or those involved in its creation to be worthy of my time to critique it. To critique from a place of disappointment for the efforts of the creators can be a loving act.</font></p><p><font face="Tahoma" size="3">In looking over the history of my own work, I perceive that I have often posted praise and positive comments. Many of my critiques are part and parcel of a review or comment that also includes praise. Nevertheless, I recognize my own proclivity to be critical. I work to mitigate it. Yet sometimes it takes over, and I am sometimes not self-aware enough to realize it. It is and always will be a constant struggle for me. Yet I do believe my gadfly nature can be and sometimes is a force for good in the universe.</font></p><p><font face="Tahoma" size="3">I have a younger friend, someone with his own share of challenges in life. Decades ago, I played gadfly to his youthful enthusiasm with a little negative psychology and suggesting he wasn’t ready to do something. Of course he rose to the occasion, as I had intended he would. He has come to recognize this, and continues to grow and thrive.</font></p><p><font face="Tahoma" size="3">When I first wrote on this topic back in 2004, I neglected to do as much research as I should. As you have read, it can have a broader meaning in some places in the Tanakh as a wink or screwing up of the eyes. I learned that in modern Israeli Hebrew, this root is used to mean “to wink.” לִקְרוֹץ </font></p><p><font face="Tahoma" size="3">Now, if that doesn’t fit how I really see myself acting the gadfly, nothing does. There’s a wink accompanying my writing or my speaking at times when I am playing the gadfly.</font></p><p><font face="Tahoma" size="3">In 2004, I enumerated these thoughts relative to the parasha and other parts of Torah relative to how I can act like a gadfly.</font></p><p><font face="Tahoma" size="3">Like asking if it was really necessary for all the Egyptian first-born sons to die? Laying it on a little thick, aren't you, G”d? </font><p><font face="Tahoma" size="3">Like asking if <a href="https://www.sefaria.org/Exodus.12.11?lang=bi&aliyot=0" target="_blank">verse 12:11</a> is the first commandment to eat fast-food? </font><p><font face="Tahoma" size="3">Like asking why strangers in the community will be cut off just as an Israelite would be for eating food with leavening in it during the proscribed time for the Festival in <a href="https://www.sefaria.org/Exodus.12.19?lang=bi&aliyot=0" target="_blank">12:19</a>, yet in <a href="https://www.sefaria.org/Exodus.12.43?lang=bi&aliyot=0" target="_blank">12:43</a> strangers are prohibited from eating the Passover offering. </font><p><font face="Tahoma" size="3">Well, you get the idea. There's plenty enough fodder in parashat Bo and all the rest of Tanakh. In daily life. In the world. Help yourself. Go and be a <em>keretz</em> yourself. The world needs more of them. </font><p><font face="Tahoma" size="3">Shabbat Shalom,</font><p><font face="Tahoma" size="3">Adrian<br> ©2019 (portions ©2004) by Adrian A. Durlester </font></p><p><font face="Tahoma" size="3">Other musings on this parasha:</font></p><p><a href="http://migdalorguysblog.blogspot.com/2018/01/random-musing-before-shabbatbo-5778sub.html"><font face="Tahoma" size="3">Bo 5778 - Sub-contracting Death</font></a><br><a href="http://migdalorguysblog.blogspot.com/2017/02/random-musing-before-shabbatbo-5777good.html"><font face="Tahoma" size="3">Bo 5777 - Good Loser (Revised 5763)</font></a><br><a href="http://migdalorguysblog.blogspot.com/2016/01/random-musing-before-shabbatbo-5776.html"><font face="Tahoma" size="3">Bo 5776 - Four Strikes and You're...Well...(a fractured midrashic fairy tale)</font></a><br><a href="http://migdalorguysblog.blogspot.com/2015/01/randolm-musing-before-shabbatbo.html"><font face="Tahoma" size="3">Bo 5775 - Teach Your Children Well (Redux 5762)</font></a><br><a href="http://migdalorguysblog.blogspot.com/2014/01/random-musing-before-shabbatbo-5774.html"><font face="Tahoma" size="3">Bo 5774 - Spellcheck On My hand</font></a><br><a href="http://migdalorguysblog.blogspot.com/2013/01/random-musing-before-shabbatbo-5763.html"><font face="Tahoma" size="3">Bo 5773 - Dear G"d...Love, Pharaoh</font></a><br><a href="http://www.durlester.com/musings/bo5772.htm"><font face="Tahoma" size="3">Bo 5772 - Lifting the Cover of Darkness</font></a><br><a href="http://www.durlester.com/musings/bo5771.htm"><font face="Tahoma" size="3">Bo 5771 - Keretz MiTzafon-Again! (not the same as 5769)</font></a><br><a href="http://www.durlester.com/musings/bo5769.htm"><font face="Tahoma" size="3">Bo 5769-Keretz MiTzafon</font></a><br><a href="http://www.durlester.com/musings/bo5768.htm"><font face="Tahoma" size="3">Bo 5768 - Good Loser (Redux 5763)</font></a><br><a href="http://www.durlester.com/musings/bo5767.htm"><font face="Tahoma" size="3">Bo 5767-Teach Your Children Well (Redux 5762)</font></a><br><a href="http://www.durlester.com/musings/bo5766.htm"><font face="Tahoma" size="3">Bo 5766 - Random Disjunctions and Convergences (Redux 5760)</font></a><br><a href="http://www.durlester.com/musings/bo5765.htm"><font face="Tahoma" size="3">Bo 5765-Four Strikes and You're...Well...</font></a><br><a href="http://www.durlester.com/musings/bo5764.htm"><font face="Tahoma" size="3">Bo 5764-Keretz Ani</font></a><br><a href="http://www.durlester.com/musings/bo5763.htm"><font face="Tahoma" size="3">Bo 5763 -Good Loser</font></a><br><a href="http://www.durlester.com/musings/bo5761.htm"><font face="Tahoma" size="3">Bo 5761-Cover of Darkness</font></a><br><a href="http://www.durlester.com/musings/bo5762.htm"><font face="Tahoma" size="3">Bo 5762-Teach Your Children Well</font></a>migdalorguyhttp://www.blogger.com/profile/01662053981342064741noreply@blogger.com1tag:blogger.com,1999:blog-34338525034437330.post-64997456187031904832019-01-04T11:43:00.001-05:002019-01-04T11:43:25.379-05:00Random Musing Before Shabbat–Va’era 5779–Yet Again, Crushed Spirits<p><font face="Tahoma" size="3">[2019]</font></p><p><font face="Tahoma" size="3">In 2000, I wrote a musing entitled “Crushed Spirits.” I revisited it again in 2007 during the Dubya years. In these Trumpian times it certainly feels like just the right time to visit it again.</font></p><p><font face="Tahoma" size="3">[2007]</font></p><p><i><font face="Tahoma" size="3">T</font><i><font face="Tahoma" size="3">his musing is dedicated to the memory of Art Buchwald, z"l.<br>And in that spirit, I commend to you my Monty-Pythonesque musing from last year, "</font><a href="http://migdalorguysblog.blogspot.com/2016/01/random-musing-before-shabbatvaera.html"><font face="Tahoma" size="3">Why Tomorrow</font></a><font face="Tahoma" size="3">?" [2019 note: I have linked to a more recent version of that musing from 2016]</font></i></i></p><p><font face="Tahoma" size="3">Seven years ago (in 2000,) I wrote a musing for this parasha called "Miqotzer Ruach - Crushed Spirits." At the time, it provided solace for my own crushed spirits, in a world gone far astray. I began: "That's just the way it is; we can't change it!" I can't think of a more depressing sentence in the English language. When spirits are crushed, when hopes are dashed, how does one live each day?"
</font></p><p><font face="Tahoma" size="3">I face the same question still today, and the fuel and sustenance I provided myself through that musing is wearing thin. So I thought I would take another look, see if I can reinforce my sagging spirits and conquer my rising cynicism.</font><p><font face="Tahoma" size="3">[2019] How much more so is this true today. While the restoration of Democratic control to the House of Representatives may mark the beginning of a more hopeful time, these past two years have certainly resulted in more crushed spirits for me.</font><p><p><i><font face="Tahoma" size="3">[2000]</font></i></p><p><i><font face="Tahoma" size="3">"Our Holy Torah tells us that when Moshe told B'nei Yisrael that G"d would redeem them, they "would not listen to Moses, their spirits crushed by cruel bondage." (Ex. 6:9 JTS) (lo sham-u el Moshe miqotzer ruach u-mei'avodah kasha)</font></i><blockquote><p align="right"><font face="Tahoma" size="3"><font face="SBL Hebrew" size="5">וַיְדַבֵּ֥ר מֹשֶׁ֛ה כֵּ֖ן אֶל־בְּנֵ֣י יִשְׂרָאֵ֑ל וְלֹ֤א שָֽׁמְעוּ֙ אֶל־מֹשֶׁ֔ה מִקֹּ֣צֶר ר֔וּחַ וּמֵעֲבֹדָ֖ה קָשָֽׁה׃</font>.</font></p></blockquote><p><i><font face="Tahoma" size="3">We live in an era of receding boundaries. Our willingness to stand up for what is right has been hammered into submission through decades of political correctness and tolerance and over-saturation from noise and images, and commercially-induced cynicism. Each and every day our tolerance of bad behavior, poor service, unfair practices, violence, oppression, hate, substandard work and products, etc. increases, dulling our ability, willingness and even interest in working to change what we perceive as immutable.</font></i><p><i><font face="Tahoma" size="3">I, too, despair of the world situation. I, too, have a "crushed spirit" and a cynical attitude. For many, this translates into abandonment of religion, as proof that G"d is powerless to stop the madness. For me, at one time, the effect was exactly the opposite. It had drawn me deeper into Judaism, study, and religious practice."</font></i><p><font face="Tahoma" size="3">[2007]</font><p><font face="Tahoma" size="3">Once again, I am in despair of the world situation. Our president is practicing escalatio on the Iraqis (it's a Tom Lehrer quote.) I am hoping that by reviewing my own words from 2000, I can help counter the renewed effects of a world gone mad. Then again, that was a pre 9/11 world. A pre war in Afghanistan and Iraq world. A pre Darfur world. A pre nuclear North Korea world. Still, perhaps I can find some hope.</font><p><font face="Tahoma" size="3">[2019]</font><p><font face="Tahoma" size="3">As a friend of mine is fond of remarking, every time she hits a new bottom, that she falls through to find yet a lower bottom. That is what it feels like to me here in January 2019. It goes from bad to worse day by day. Down is up. Black is white. Fiction is fact. Lie is truth. Finding hope becomes increasingly harder. Our country has been hijacked, and its basic values and beliefs are challenged, derided, mocked, and ignored on a daily basis. Add in what Judaism teaches us (or even what Christianity teaches Christians) and it only gets worse. How could we let this happen? I know there are those who believe that invoking a comparison to the rise of Nazi power demeans the utter evil that it was, but what is happening now could lead to a similar evil. Already the cracks are showing, the edges are fraying. The muzzling and derision of a free press. The incitement of hatred against “the other.” The lies told with impunity. It not only can happen here, it is happening. We must stay ever vigilant to insure “never again” (and not just for the Jews, but for everyone.)</font><p><font face="Tahoma" size="3">Like the Israelites enslaved in Egypt, I am feeling a shortness of spirit that prevents me from hearing the positive messages and calls to action of the prophets among us. What will it take to help me remove the metaphorical cotton from my ears so that I can hear again?</font><p><font face="Tahoma" size="3"><em>[2000]</em> I wrote:</font><p><i><font face="Tahoma" size="3">"Hope. Hope is what religion is all about. A place for hope. A space for hope. I recall a final paper I was required to write for a theology class. As I worked with a TA to help me hone my thoughts, we discussed what I perceived to be the ultimate purpose of theology. In the end, we came to see that, for me, theology is ultimately about providing a place for hope.</font></i><p><i><font face="Tahoma" size="3">Reading how the B'nei Yisrael fail to hear to G"d's promise through Moshe, one sees how hope can easily be strangled. So despairing were the people that they could not even hear Moshe's words. When we close our ears to the din around us, we also close it to that "still small voice" and to the chance of hearing Elijah's voice make that long-awaited announcement. When we close our eyes to the evil that perpetuates in our society, we also close them to visions of a repaired world. Worse yet is when we go about with our eyes open, ignoring what we see, believing we cannot change it, or that it will never change. When we fold our arms tight and turn our backs to all the madness, immorality and lack of righteousness in despair and frustration and hopelessness, we exclude ourselves from participating in the process of tikkun olam. "</font></i><p><font face="Tahoma" size="3">[2007]</font><p><font face="Tahoma" size="3">I think I'm right. To just sit here and brood over Dubya's war, about genocide in Darfur, about Israel electing a government more inclined to make peace and the Palestinians electing Hamas to lead them, about how Israel has become so like the U.S. that it blew the summer conflict with Hezbollah, and so on and so forth does little except make me more sullen and depressed. There must be a way out of all this mess.</font><p><font face="Tahoma" size="3">[2019]</font><p><font face="Tahoma" size="3">There may be a way out, but it’s a long and winding road. The difficulties of 2007 seem to pale by comparison to how our current reality has been torn asunder. Things in Israel are even worse. Its government is not only corrupt, it has become its own obstacle to peace. Israel’s ruling leadership has become its own worst enemy. Here in this country we pursue a policy – no, strike that – it’s not a policy. We pursue the random gut reactions of a petulant child with the powers of the presidency of the most powerful nation on the planet. Maybe hope is on the horizon. Maybe the Mueller report will give our representatives in Congress the ammunition they need to put a stop to this ongoing coup d’etat. </font><p><font face="Tahoma" size="3">There is another aspect here – that of the false prophet. Far too many among us seemed to have fallen prey to the siren of this false prophet. No Moses or Aharon he. An ertswhile Korach, perhaps (although I have written before that Korach gets somewhat of an undeserved bad rap. Challenge to authority is not, per se, a bad thing, even if that authority is G”d. The downside is that G”d doesn’t seem to take well to authority challenges. Why, there are times in the Torah that even G”d’s actions seem somewhat-dare I say-Trumpian. Playing Pharaoh like a yo-yo by hardening his heart feels an awfully lot like the political yo-yo arts practiced by the flipper-in-chief. Ouch.)</font><p><font face="Tahoma" size="3"><em>[2000]</em> I wrote:</font><p><i><font face="Tahoma" size="3">"For those who have given up on G"d, there is naught that I can offer to them.</font></i><p><i><font face="Tahoma" size="3">But for those who still have a place in their theology for hope, look at the Exodus story. Discouraged by decades of slavery and oppression, the B'nei Yisrael were deaf to Moshe's words and G"d's promises. G"d could just as easily have said, "OK, fine. Not interested? I'll just pick some other people and go save them instead." But G"d did not do that. G"d had made a promise to us. And even though we were (and still are) quite remiss in holding up our end of the covenant, G"d still redeemed us. G"d did just as G"d said and brought us out of Egypt with an outstretched arm and wonders. That is a message of hope to the discouraged.</font></i><p><i><font face="Tahoma" size="3">Yes, it has been many thousands of years since G"d did anything like this for us, the covenanted people. History, and particularly that of the last half of the 20th century has seen plenty of opportunity for G"d to work wonders and free Israel from its oppression. Maybe we are looking for the wrong miracles?</font></i><p><i><font face="Tahoma" size="3">We've been pretty destructive as a species-to ourselves, one another, and our planet, and in the midst of it all the children of Israel have suffered greatly. Still, humankind has not blown itself up. The evil that was Hitler was defeated. A new Israel arose and is finally on the verge of peace."</font></i><p><font face="Tahoma" size="3">[2007]</font><p><font face="Tahoma" size="3">Ah yes, that's me, Mr. Pollyanna. Mr. "Always look on the bright side of life." Mr. "Every cloud has a silver lining." He's always there, inside me, and manages to make appearances when I need him most. Yet I begin to weary of the platitudes. I do not know how much longer my inner Pollyanna will be able to sustain.</font><p><font face="Tahoma" size="3">[2019] My inner Pollyanna is in very short supply these days. She rarely manages to peek out. So much so, that this is all I’m going to write here.</font><p><font face="Tahoma" size="3">I would be remiss, however, if I did not take myself to task for saying in 2000 that I could not offer hope to those who have given up on G”d. G”d and religious faith can be a source of hope. G”d is not the sole source of hope in the universe.</font><p><font face="Tahoma" size="3">Tangential to that notion is growing discomfort I have with those of religious faith who urge calm because all is in G”d’s hands. Yes, I understand that accepting such an idea can bring peace and hope for some. It doesn’t work for me. It doesn’t work for many. Thanks goodness for the rest on Tanakh, because the G”d described in Torah is not often the best place to look for hope. </font><p><font face="Tahoma" size="3">Saying things are all in G”d’s hands is really a way for us to abdicate our own personal responsibility for what takes place in our world. John Pavolovitz says it best in this recent article: <a title="https://johnpavlovitz.com/2017/02/22/christian-stop-telling-me-god-is-in-control/?utm_campaign=coschedule&utm_source=facebook_page&utm_medium=John+Pavlovitz&fbclid=IwAR29eMduAtH-EktGpkglcHvS3X2CYmMxc5oUtAZCOkUn_ngTxiBUUDfraAE" href="https://johnpavlovitz.com/2017/02/22/christian-stop-telling-me-god-is-in-control/?utm_campaign=coschedule&utm_source=facebook_page&utm_medium=John+Pavlovitz&fbclid=IwAR29eMduAtH-EktGpkglcHvS3X2CYmMxc5oUtAZCOkUn_ngTxiBUUDfraAE" target="_blank">Christian, Stop Telling Me God is in Control</a></font><p><font face="Tahoma" size="3"><em>[2000]</em> I wrote:</font><p><i><font face="Tahoma" size="3">"Maybe the last 3500 years or so have been an extended version of more plagues being visited upon those who would challenge G"d. Each time, it appears, humanity's heart was hardened, and yet we refused to hear and obey G"d's command. What final plague will it take for humanity to finally acknowledge G"d and let G"d's people go to be what they were intended to be and live in the universe that G"d wants to build for us and with us."</font></i><p><font face="Tahoma" size="3">[2007]</font><p><font face="Tahoma" size="3">It was a nice idea at the time. Yet the plagues continue. And the source that had become the support beneath my hope, this thing we call Judaism, has started to fail me. Each and every day I wake up determined to work hard to insure the continuity of Judaism and the Jewish people, through education. And each and every day, that task becomes harder. I see the interest of students and adults alike waning. I see their commitment faltering, and the balance shifting ever more towards a life in which Judaism, the synagogue, religious school, etc. play little, if any, part. The in-reach that Arthur Herzberg (z"l) always championed may turn out to be the right way to go. Yet I am not yet willing to give up on stemming the tide of exodus, and trying to reverse it.</font><p><font face="Tahoma" size="3">Yes, I do have hope. I spend lots of time on the internet and the web. I like to observe the latest trends and happenings. I read blogs, and I blog myself. All around the world, young Jews are finding news ways to be Jewish, new structures, new connections. Though many might hate to admit it, the age of the synagogue, and the big national Jewish organizations may be drawing to a close. What will replace it? Can it be replaced? What would a non-synagogue-centered Jewish religious school look like? How would it work?</font><p><font face="Tahoma" size="3">Or are the anti-cynics right in saying that when today's generation grows older and has kids, they'll find it easier to fall back on the existing structures within Judaism like synagogue, JCC, and Federations, rather than to try and maintain this new form of Judaism that is evolving. And then I must ask myself the question whether I would despair more at the the failure of the new Judaism or the death of the old? It's a tough question. I make my living in the synagogue world-yet I think I am beginning to champion and espouse a post-synagogue/Federation/UJC Judaism, even though I may never be able to earn a living from it. Still, it is a ray of hope for a different, and possibly brighter, future.</font><p><font face="Tahoma" size="3">[2019] I’ve grown since writing that. I more openly embrace a present that is change in process and a future that may be very different. I was prescient in suggesting that making a living in the synagogue world has become increasingly difficult. What I didn’t anticipate is how equally difficult it might be for someone of my age, even with my forward-looking worldview to earn a living in this developing new Judaism. Yet there is a flourishing of Judaism in new forms, new places. Synagogues are struggling to keep up, to remain relevant, to find a way to integrate this new Judaism – but they are discovering it may not want to be integrated by them. At least for now, the old and the new must exist side by side. Pieces of the new will find their way to the old, and perhaps pieces of the old will find their way into the new. Nevertheless, I cannot help but believe that what it eventually becomes will not be what either camp expects. Me, I’m going to ride the crest of the wave. There is as much danger in that as there is remaining on shore, but I’d rather be in motion. That feels more hopeful than standing on shore, waiting to get swamped by the tsunami.</font><p><font face="Tahoma" size="3">That said, I think I was on to something back in 2000. So why, I ask again, does G”d continue to harden all of humanity’s hearts such that we are forced to endure one horror after another? Yes, G”d was trying to make a point with Pharaoh, but it was as much a publicity and marketing stunt as anything else. But at what cost? The midrash tells us that G”d chastised the angels for celebrating the drowning of Pharaoh’s army in the sea of reeds. We shouldn’t need a midrash to do that. G”d in Torah shouldn’t be a sadist. Time after time G”d seems to think that death and destruction are the best tools at G”d’s disposal. This is the lesson that G”d wants humanity to learn? No wonder we are such a violent, war-prone society. Don;t do us any more favors G”d. Stop hardening our hearts. You might actually discover we’ll learn the lesson faster that way. We’ll never know until You try.</font><p><font face="Tahoma" size="3"><em>[2000]</em> I wrote:</font><p><i><font face="Tahoma" size="3">"Hope. What a sweet word. Just like B'nei Yisrael in Egypt, we Jews have suffered from years of oppression. Yet, like them, we are still here. What we are not is "hear," just as they were. The hopeful thing is to believe, as I do, that even when we aren't listening, G"d is there, and G"d will keep the covenant. An even more hopeful (and enterprising) thing to do is to open our eyes, our eyes, our hands, our hearts and, working together with each other as partners with G"d, bring about tikkun olam. If we turn our crushed spirits into hopeful and determined ones, think how much more we might accomplish."</font></i><p><font face="Tahoma" size="3">[2007]</font><p><font face="Tahoma" size="3">In 2007, the ever more cynical me says "now, G"d, would be a good time to act, do something to reassure my faith. I do not have the patience of my ancestors." But G"d acts on G"d's timetable, not mine. (Yes, I accept that, but it still sucks.)</font><p><font face="Tahoma" size="3">I'm listening G"d. It's getting harder and harder. I'll keep trying, I really will. Help me find and renew my hope. Help me overcome my crushed spirit. Help us all to overcome our crushed spirits.</font><p><font face="Tahoma" size="3"><font face="Tahoma" size="3">[2019]</font></font><p><font face="Tahoma" size="3">By the way, G”d, why DID it take You so long to hear and respond to the suffering of the Israelites in Egypt? You expect us to be listening all the time for your voice, but we cry our for a few centuries and You hear nothing (or chose to ignore what You heard.) OK, I;ve gottent hat off my chest.</font><p><font face="Tahoma" size="3">I reminded myself this year of something I’ve always known but chose to overlook. “Crushed spirits” is probably not the best or most accurate translation of מִקֹּ֣צֶר ר֔וּחַ. The root קֹּ֣צֶר more accurately means “short” so this phrase is really “shortness of spirit.” That could indicate a despondency, a lack, an impatience. In fact, I think it represents all that and even more. An inability to maintain? A running short of resolve, of patience? The Hebrews could not hear Moshe and Aharon’s words because their spirits were all these things: short, impatient, disillusioned, despondent, despairing, feed up, hopeless. Surely people found themselves asking “where the eff is G”d?” The apologists and whitewashers would offer the typically placating “ G”d’s time scale is not our time scale” Not buying that anymore. G”d’s time scale is how long it takes for us to realize that we have to do the work and not wait for G”d to do it. That’s not a new viewpoint for me.</font><p><font face="Tahoma" size="3">[2007, with a little 2019 editing]</font><p><font face="Tahoma" size="3">in 2007 I wrote: Yet if I'm honest with myself, I know that it's not up to G"d, it's up to us. We must work to turn our crushed, disillusioned, impatient spirits into hopeful ones, as our ancestors did. So, in the end, what I wrote in 2000 remains true:</font><p><font face="Tahoma" size="3">The choice is ours.</font><p><font face="Tahoma" size="3">Shabbat Shalom,
</font><p><font face="Tahoma" size="3">Adrian<br><font face="Tahoma" size="3">©2019 (portions ©2000 and 2007) by Adrian A. Durlester</font></font><p><font face="Tahoma" size="3">Other Musings on this parasha:</font><p><a href="http://migdalorguysblog.blogspot.com/2018/01/random-musing-before-shabbatvaera.html"><font face="Tahoma" size="3">Va'era 5778 - Careful the Words You Boast</font></a><br><a href="http://migdalorguysblog.blogspot.com/2017/01/random-musing-before-shabbatvaera.html"><font face="Tahoma" size="3">Va'era 5777 - Alternative Facts (Not What You Think - Or Is It?)</font></a><br><a href="http://migdalorguysblog.blogspot.com/2016/01/random-musing-before-shabbatvaera.html"><font face="Tahoma" size="3">Va'era 5776 - Why Tomorrow (Revised 5757/62/66)</font></a><br><a href="http://migdalorguysblog.blogspot.com/2015/01/random-musings-before-shabbat-vaera.html"><font face="Tahoma" size="3">Va'era 5775 - Brighton Beach Last Stop! (Revised)</font></a><br><a href="http://migdalorguysblog.blogspot.com/2013/12/random-musings-before-shabbat-vaera.html"><font face="Tahoma" size="3">Va'era 5774 - Tomorrow, Again</font></a><br><a href="http://migdalorguysblog.blogspot.com/2013/01/random-musing-before-shabbatvaera-5773.html"><font face="Tahoma" size="3">Va'era 5773 - Let Our People Go/Rendezvousing With Rama</font></a><br><a href="http://www.durlester.com/musings/vaera5772.htm"><font face="Tahoma" size="3">Va'era 5772 - Got It!</font></a><br><a href="http://www.durlester.com/musings/vaera5771.htm"><font face="Tahoma" size="3">Va'era 5771/5765-Brighton Beach-Last Stop!</font></a><br><a href="http://www.durlester.com/musings/vaera5769.htm"><font face="Tahoma" size="3">Va'era 5769 - Substitute</font></a><br><a href="http://www.durlester.com/musings/vaera5767.htm"><font face="Tahoma" size="3">Va'era 5767-again, Crushed Spirits (Miqotzer Ruakh)</font></a><br><a href="http://www.durlester.com/musings/vaera5766.htm"><font face="Tahoma" size="3">Va'era 5766-Why Tomorrow?</font></a><br><a href="http://www.durlester.com/musings/vaera5765.htm"><font face="Tahoma" size="3">Va'era 5765-Brighton Beach-Last Stop!</font></a><br><a href="http://www.durlester.com/musings/vaera5764.htm"><font face="Tahoma" size="3">Va'era 5764-Imperfect Perfection and Perfect Imperfection</font></a><br><a href="http://www.durlester.com/musings/vaera5763.htm"><font face="Tahoma" size="3">Va'era 5763 - Pray for Me</font></a><br><a href="http://www.durlester.com/musings/vaera5761.htm"><font face="Tahoma" size="3">Va'era 5761-Just Not Getting It</font></a><br><a href="http://www.durlester.com/musings/va'era5762.htm"><font face="Tahoma" size="3">Va'era 5762-Early will I Seek You</font></a>migdalorguyhttp://www.blogger.com/profile/01662053981342064741noreply@blogger.com0tag:blogger.com,1999:blog-34338525034437330.post-14446132069803844702018-12-28T16:14:00.001-05:002018-12-28T16:14:40.652-05:00Random Musing Before Shabbat–Sh’mot 5779—Unsatisfactory Legal Fictions<p><font face="Tahoma" size="3">How could I have missed it? It’s right there in plain sight. I’ve read it many times, yet it never seemed to give me pause until now. Perhaps it escaped my notice because there is so much else to focus on in this parasha? Maybe it’s not as big a deal as I’m making it, but for some reason, this year I couldn’t just breeze past it.</font></p><p><font face="Tahoma" size="3">Commanded by G”d to go to Egypt and direct Pharaoh to let the Hebrews go into the dessert so they might worship their G'”d (yet knowing full well G”d’s true intention to totally humiliate Pharaoh by making Pharaoh stubbornly obstinate to the point that he brings about his own fate, while simultaneously promising to bring the Hebrews into the promised land – even though they are, admittedly, even pointedly noted, currently occupied by other tribes) Moshe complains he isn’t up to the task, being an inarticulate speaker. (How’s that for a run-on sentence, eh?)</font></p><p><font face="Tahoma" size="3">G”d, perhaps showing some signs of maturity (especially after the antics in B’reishit) doesn’t have a hissy fit when Moshe politely tries to refuse the command. One might almost expect G”d to really lay in to Moshe, but G”d just says “Is it not I that gives humanity the ability to speak or not speak? Now chill, I will be with you.</font></p><p><font face="Tahoma" size="3">Moshe, however, is foolish enough to dig himself in deeper, and begs G”d to choose someone else. The text then says that G”d became angry with Moshe. However, I think G”d was showing even greater maturity and patience than just a moment ago, and didn’t display that anger. It’s as if G”d took a deep breath and then said “OK. Your brother Aharon is a good speaker, he’s on his way even now to meet you [More on that in a bit] and he’ll be happy to see you.” You speak and put the words in Aharon’s mouth – I will be with you and him as you speak, and tell you both what to do…”</font></p><blockquote><p><font face="Tahoma" size="3">And then we get this:</font></p><p align="right"><font face="Tahoma" size="4">וְדִבֶּר־ה֥וּא לְךָ֖ אֶל־הָעָ֑ם וְהָ֤יָה הוּא֙ יִֽהְיֶה־לְּךָ֣ לְפֶ֔ה וְאַתָּ֖ה תִּֽהְיֶה־לּ֥וֹ לֵֽאלֹהִֽים׃</font><p><font face="Tahoma" size="3">and he shall speak for you to the people. Thus he shall serve as your spokesman, with you playing the role of God<i></i> to him,</font></p></blockquote><p><font face="Tahoma" size="3">This year, as I read those words, I thought to myself – WTAF? This Deity, who over the course of the next few books of the Torah will self-define as a merciful yet jealous G”d, and proclaim there shall be no idols or images of the Divine, no worship of others, and even insures later that Moshe is buried in an unmarked grave so he will not become deified uses this particular simile? Seems on odd choice. Perhaps those who believe that G”d has everything all planned out from beginning to end have got it all wrong, and G”d is, just like us, being extemporaneous (or to be more blunt, making it up as G”d goes along, or, even more blunt, winging it.) For many the idea of a G”d that has a plan and sticks to it is comforting. For me, the notion of a G”d who is just riffing is actually far more comforting. It makes G”d seem more human. Does that make any sense? Many cultures have certainly imbued their gods with human characteristics.</font><p><font face="Tahoma" size="3">Speaking of winging it, let’s go back to where this happened:</font><blockquote><p align="right"><font size="4">וַיִּֽחַר־אַ֨ף יְהוָ֜ה בְּמֹשֶׁ֗ה וַיֹּ֙אמֶר֙ הֲלֹ֨א אַהֲרֹ֤ן אָחִ֙יךָ֙ הַלֵּוִ֔י יָדַ֕עְתִּי כִּֽי־דַבֵּ֥ר יְדַבֵּ֖ר ה֑וּא וְגַ֤ם הִנֵּה־הוּא֙ יֹצֵ֣א לִקְרָאתֶ֔ךָ וְרָאֲךָ֖ וְשָׂמַ֥ח בְּלִבּֽוֹ׃</font><p><font face="Tahoma"><font size="3">14. The LORD became angry with Moses, and He said, “There is your brother Aaron the Levite. He, I know, speaks readily. <em><u>Even now he is setting out to meet you, and he will be happy to see you.</u></em></font></font></p></blockquote><p><font face="Tahoma" size="3">Now let’s skip ahead to this:</font><blockquote><p align="right"><font face="Tahoma" size="4">וַיֹּ֤אמֶר יְהוָה֙ אֶֽל־אַהֲרֹ֔ן לֵ֛ךְ לִקְרַ֥את מֹשֶׁ֖ה הַמִּדְבָּ֑רָה וַיֵּ֗לֶךְ וַֽיִּפְגְּשֵׁ֛הוּ בְּהַ֥ר הָאֱלֹהִ֖ים וַיִּשַּׁק־לֽוֹ׃</font></p></blockquote><blockquote><p><font face="Tahoma" size="3">27. The LORD said to Aaron, “Go to meet Moses in the wilderness.” He went and met him at the mountain of God, and he kissed him.</font></p></blockquote><p><font face="Tahoma" size="3">Notice this comes 13 verses later, after the whole bridegroom of blood thing. Now there is plenty of evidence that one should not always think of the Torah as using linear time. Nevertheless, it does raise the question if G”d told a little white lie, telling Moshe that Aharon was already on his way to meet him (verse 14) when in reality at that point, G”d was planning to instruct Aharon to go meet his brother but had not yet done so. Yes, the way this story is told in the text of Torah may be dependent upon the fact the humans experience time in a linear fashion, and G”d may not be subject to that limitation. G”d had every intention of making sure Aharon was on his way to meet up with Moshe at the moment he told Moshe this is what would happen.</font><p><font face="Tahoma" size="3">If we want to get picky about the language, then extemporaneity is not exactly the same as being impromptu, off the cuff, or winging it. Extemporaneous, by definition, implies that the individual who is being extemporaneous has, in fact, prepared in advance to be able to do so. Instead of reading from an entire prepared script, they might use a few note cards or an outline. Impromptu implies no advance planning. Winging it. Shooting from the hip. The reality is that all of them require skill. Experts make it look easy, but it’s not easy at all.</font><p><font face="Tahoma" size="3">In a universe were G”d is omniscient and omnipotent, G”d being able to be impromptu is at once easy yet anathema. The omnipotence enables the unpredictable to actually have been “part of the plan all along” as, when One is the creator of the universe, One can simply instantly change the Universe so that it now conforms to a new reality. Like a time travel story in which you go back, change something (advertently or inadvertently) and when you arrive back in your own time, historical records now reflect the changed reality. <font face="Tahoma" size="3">The omniscience should render the impromptu unnecessary. If G”d knows all, then everything is as it should be at all times, is that no so?</font></font><p><font face="Tahoma" size="3">You see where this is leading, don’t you? We’ve had this conversation before. G”d creates a perfect Universe. G”d is amused and enjoys it for a few minutes and then remains bored for all the rest of eternity. So G”d puts a little chaos and randomness into the system. G”d gives humanity free will. I read incongruent bits of text like the ones we are discussing here as hints left by G”d to clue us in that what we may perceive as completely thought out from beginning to end Divine plan is, in fact, situationally responsive to account for the randomness that has been made part of our reality. G”d adjusts as necessary. As G”d of all creation, G”d can be extemporaneous, impromptu, even just plain winging it. Now with great power comes great responsibility. I’m not entirely sure, based on what I have learned about G”d from the Torah, that G”d is truly not always skilled enough to handle the randomness. G”d has created a stone too big for G”d to lift. So we employ rule number 2. (Rule number one is “G”d.” Rule number two is: If “but…” refer to rule one.)</font><p><font face="Tahoma" size="3">Referring back to our little possible premature declaration to Moshe about Aharon coming to meet him. We have the non-linear defense, We have the irrelevant defense. We have the G”d changes reality simply by doing things explanation. <font face="Tahoma" size="3">Oh, wow, I get to quote some Gilbert and Sullivan here, from just before the finale to The Mikado:</font></font><blockquote><p><font face="Tahoma" size="3">Ko-Ko: When Your Majesty says “Let a thing be done,” it’s as good as done—practically it is done—because Your Majesty’s will is law. Your Majesty says, “Kill a gentleman,” and a gentleman is told off to be killed. Consequently, that gentleman is as good as dead—practically, he is dead—and if he is dead, why not say so?”</font><p><font face="Tahoma" size="3">Mikado: I see! Nothing could possibly be more satisfactory.</font></p></blockquote><p><font face="Tahoma" size="3">The reader of the Torah is merely asked to provide the legal fiction on their own, since the Torah is not explicit about it. G”d said a thing was happening, ergo it must be happening, must have been happening, even though G”d is portrayed as initiating the action at a later time than the pronouncement. </font><p><font face="Tahoma" size="3">We can invoke more than G&S here, and comnvolute the discussion. Perhaps some Leibniz: </font><blockquote><p><font face="Tahoma" size="3">"It is generally agreed that whatever God wills is good and just. But there remains the question whether it is good and just because God wills it or whether God wills it because it is good and just; in other words, whether justice and Goodness are arbitrary or whether they belong to the necessary and eternal truths about the nature of things." </font></p></blockquote><p><font face="Tahoma" size="3">Now my head is spinning. </font><p><font face="Tahoma" size="3">OK, that G&S quote may or my not get one past the linear time sending Aharon to Moshe issue. Doesn’t quite get me where I need to go on the “Moshe you shall be like a god to Aharon” thing. Why that exact turn of phrase when others could have been equally effective? What does this tell us about the relationship between Moshe and his older brother? </font><p><font face="Tahoma" size="3">If G”d dictated the Torah, word for word, G”d could certainly have decided to alter reality after the fact and make it as if G”d had never used the “like a god to Aharon” simile. So if Torah mi Sinai is your thing, you’re stuck with this. Enjoy the rabbinical and translator whitewashes on this, because they’re all you’ve got to make sense of it. Or just refer to rule 2. You might find that easier.</font><p><font face="Tahoma" size="3">If, like me, you’re more inclined to other theories about the origin of Torah, explaining either Divinely-inspired or purely human choice to use that “like a god to Aharon” phrasing remains a puzzlement (or betrays a lack of understanding of the power of using such a powerful simile in such an innocuous manner.)</font><p><font face="Tahoma" size="3">When G”d says “Moshe, you shall be like a G”d to Aharon” it’s as good as true—practically, it is true—because G”d’s word is law. You say “one human shall be like a G”d to his brother” yet you tell us that we shall have no other G”ds before You.</font><p><font face="Tahoma" size="3">Nothing could possibly be less satisfactory.</font></p><p><font face="Tahoma" size="3">Shabbat Shalom,</font></p><p><font face="Tahoma" size="3">Adrian</font></p><p><font face="Tahoma" size="3">©2018 by Adrian A. Durlester</font></p><p><font face="Tahoma" size="3">Other Musings on this parasha:</font></p><p><font face="Tahoma" size="3"><a href="http://migdalorguysblog.blogspot.com/2018/01/random-musing-before-shabbatshmot.html"><font face="Tahoma" size="3">Sh'mot 5778 - Logic and Metaphysics (Revisited)</font></a><br><a href="http://migdalorguysblog.blogspot.com/2017/01/random-musing-before-shabbatshmot-5777.html"><font face="Tahoma" size="3">Sh'mot 5777 - Free Association V</font></a><br><a href="http://migdalorguysblog.blogspot.com/2016/01/random-musing-before-shabbat-shmot.html"><font face="Tahoma" size="3">Sh'mot 5776 - [SPOILER ALERT]</font></a><br><a href="http://migdalorguysblog.blogspot.com/2015/01/random-musing-before-shabbat-shmot-5775.html"><font face="Tahoma" size="3">Sh'mot 5775 - Why Us (Redux 5765)</font></a><br><a href="http://migdalorguysblog.blogspot.com/2013/12/random-musing-before-shabbatshmot-5774.html"><font face="Tahoma" size="3">Sh'mot 5774 - Pas De Deux</font></a><br><a href="http://migdalorguysblog.blogspot.com/2013/01/random-musing-before-shabbatshmot.html"><font face="Tahoma" size="3">Sh'mot 5773 - Wicked, Wonderful Moral Ambiguities</font></a><br><a href="http://www.durlester.com/musings/shmot5772.htm"><font face="Tahoma" size="3">Sh'mot 5772 - Is Might Ever Right?</font></a><br><a href="http://www.durlester.com/musings/shmot5771.htm"><font face="Tahoma" size="3">Sh'mot 5771 - Free Association IV</font></a><br><a href="http://www.durlester.com/musings/shemot5767.htm"><font face="Tahoma" size="3">Sh'mot 5767-Logic & Metaphysics</font></a><br><a href="http://www.durlester.com/musings/shemoti5766.htm"><font face="Tahoma" size="3">Shemot 5766 - Free Association III</font></a><br><a href="http://www.durlester.com/musings/shemot5765.htm"><font face="Tahoma" size="3">Shemot 5765-Why Us?</font></a><br><a href="http://www.durlester.com/musings/shemot5764.htm"><font face="Tahoma" size="3">Shemot 5764-Uncomsumed-ness</font></a><br><a href="http://www.durlester.com/musings/Shemot5763.htm"><font face="Tahoma" size="3">Shemot 5763 - Free Association II</font></a><br><a href="http://www.durlester.com/musings/shemot5760.htm"><font face="Tahoma" size="3">Shemot 5760-Tzaz Latzav, Tzav Latzav</font></a><br><a href="http://www.durlester.com/musings/Shemot5761.htm"><font face="Tahoma" size="3">Shemot 5761-The Spice of Life</font></a><br><a href="http://www.durlester.com/musings/sh'mot5762.htm"><font face="Tahoma" size="3">Shemot 5762-Little Ol' Me?</font></a></font></p><p><font face="Tahoma" size="3"><br></font></p><p><font face="Tahoma" size="3"><br></font><p><font face="Tahoma" size="3"><br></font></p>migdalorguyhttp://www.blogger.com/profile/01662053981342064741noreply@blogger.com0