jewish theology – Sim Lev

One of the loveliest parts of synagogue life, which many of you will have experienced here, is getting to teach our religion to visiting schools. It’s such a joy to pull out things we normally leave aside, and point to things we often take for granted.

By teaching others about our ritual objects, things that are familiar become foreign. We have to reconsider what they are, and why we have them.

Take, for example, the tallit. Of course, these prayer shawls have existed in some form since biblical times. But, showing them to non-Jewish children, we need to come up with an explanation for why we continue to use them here and now.

I tell the school kids: these four corners remind me that God is everywhere, and the knots on them tell me all of the good deeds I can do in my life.

I do, indeed, feel that way when I wrap myself in the tzitzit. I feel enveloped by God’s mantle. I see the strings and think of all the mitzvot- not, in the Orthodox sense of listing out food rules, but of all that God has asked me to do in this world.

It’s nice to have a visible reminder of God’s presence.

That’s just what Jacob gets in this week’s Torah portion. Jacob lies down while travelling on a certain mountain and has the profound dream of a ladder ascending to heaven, with angels going up and down.

In his dream, the Eternal One appears to promise Jacob many descendants, spreading out like dust across the desert, and that God will forever accompany Jacob on his travels.

When he awakes, Jacob exclaims: “Wow, God is in this place and I did not know it!”

How could Jacob not realise that God was on that mountain? Surely he already knows that God is everywhere?

Perhaps Jacob did not realise already that God is everywhere. For some commentators, this is the beginning of Jacob’s prophecy. Only now does he really understand who God is and that this God is with him.

There is a deeper meaning in the language, too. Before the revelation, God is called Elohim. For the ancients, Elohim was universal- the God that permeates all places and things.

Then, in the dream, God is announced by the ineffable Name, Hashem, which we often render as Adonai. This name of God, in Torah, is specific. It is the personal God, who communicates directly with human beings.

When Jacob awakes, he says: “Behold, Hashem is in this place, and I did not know it.”

Jacob knew that God in general was there, because God is generally everywhere, but only at this moment does Jacob realise that the personal God who cares about him is also present.

Now we can understand why God says to Jacob: “I will not leave you until I have done with you what I promised.” God is helping Jacob understand that he is never truly alone. Not only is the world full of God, but so is Jacob’s own life.

In fact, in the moment before Jacob falls asleep, a miracle happens that is so subtle it can’t be noticed until after he wakes up.

When Jacob lays down his head, the Torah says there are many stones in the place, and he takes one of them as a pillow. When he wakes up, there is only one under his head.

Our Talmud says that this is a divine act. According to Rabbi Yitzḥak, all the stones on the mountain argued with each other about who would lie under Jacob’s head. Unable to decide, they merged together into a single rock. That rock, in turn, became an altar to God.

This is a wonderful view of the world, where God is not only in all places and with human beings personally, but acts in every part of nature. Even stones are agents of miracles and servants of God.

If we take seriously this idea that God is everywhere and personally connected with all that exists, there are real consequences for our lives. It means that everything is sacred. It suggests that we need to treat this world as an arena for revealing divinity.

For Progressive Jews, this is one way we might think of commandments. Rather than just a list of dos and don’ts, they’re an attitude towards reality. They see everything as an opportunity to do good, and to make the world better. We are blessed with the chance to show how God is everywhere, including in our own actions.

The same section of the Talmud says that this is why God loves humanity so much. Angels can only praise God when they are told to. Rocks can only move by miracle. But we, endowed with freedom and reason, can perform miracles and make things sacred whenever we want.

That’s what I see when I look at the tzitzit of my tallit. That God is in every place and that every moment is a chance to do right.

You don’t need to wear a tallit to do that. This is my suggestion to you for this week. Try and shift, ever so slightly, how you see the world.

Look around, for a moment, and imagine that everything permeates God’s presence. See God in the bricks of your home and the slabs of the street. At some point this week, try to picture the space where you are as a massive canvas that you can paint with good deeds.

Let us all try to be like Jacob and say: “Wow, God was here, and I did not even know it.”

Shabbat shalom.

A few weeks back, I attended a retreat with Christian colleagues. At some point, surprisingly enough, we got onto talking about God. I asked one of the priests a question: “do you believe God speaks to you?”

He looked slightly bewildered by the question. “Literally?” he asked. “No, not really.” He shook his head.

The answer seemed obvious. After all, we were liberals, at an interfaith event. That kind of talk is for fundamentalists. We’re all too rational for that.

“Why?” he asked, turning back to me, “do you?”

“No,” I said, sheepishly. I don’t know why I felt so embarrassed. Of course, many believers see the voice of God mostly as a metaphor, or as a way of giving expression to moral intuition. I’m just not one of them.

I do believe in a personal God, who has a loving relationship with every human being on earth. And I do talk to God. It’s not that I expect answers in any sense, but I do believe some One is listening: that prayers are more than idle words I recite to myself.

Perhaps my Christian colleague would have agreed with me if I’d put it in these terms, because finding vocabulary to talk about God is hard. Words like ‘literally’ and ‘metaphorically’ start to evaporate when you are dealing with faith.

I think, perhaps, the reason I gave a sheepish no – maybe even that I asked the question at all – was that I was having a mini-crisis of faith of my own. Ever since the war broke out, I have been praying differently, more fervently, desperately begging the Universe for peace. I have been hurling questions and recriminations into the void. I have been wondering… do I still believe in this God?

My personal relationship with God has carried me through some of the toughest times. When I have felt most lonely, God has been like a best friend. When I have hated myself, God has been like a lover. When I have needed direction, God has been a wise counsellor. I have looked to God in every time of disaster, and always found comfort in a loving Presence that reaches out and caresses from across a boundary of unknowability.

But now I listen for God’s voice. And all I can hear is screaming.

As long as there have been people who believed in religious meaning, there have been those who questioned it. Usually, they were the same people. Abraham, Moses, Hannah, Kohelet, Job: they all had faith, and they all questioned it. They asked questions so that they could challenge their beliefs, and refine them. Lately, although less adequately than those prophets, I have been forced to do the same thing.

The first question we usually ask when confronted with crises of faith is “do I believe in God?” Fairly regularly, people come to me with conclusions one way or the other: “you should know, rabbi, I don’t believe…” or “you should know, I have a strong sense of belief…” My follow-up is always the same “… and what is it that you do (or don’t) believe in?”

For me, the answer is moral truth. When I talk about believing in God, what I am saying is that moral statements are not just opinions. When we say “murder is wrong” we are not just expressing a preference, like “my favourite flavour of ice cream is tutti-frutti.” We are describing a reality, no different to the claim that there are 24 hours in a day. We are describing something literally true.

I think that’s what God is. When we want to know why our feet are firmly on the ground, we give the shorthand answer of “gravity.” When we want to explain why objects in space interact with each other as they do, we use words like “attraction.” And when we want to express how we know that murder is wrong, we use the word “God.”

So, in feeling the great sense of angst I have had since the war began at the end of the High Holy Days, I am forced to return to the old questions. I am forced to ask whether I still think moral statements are true. I am forced to ask whether I still believe murder is wrong.

I do.

And that is why I believe that God is screaming.

What we talk about when we describe God is obviously more complicated: it is something infinite, and greater than we can put into words. That’s why words like “metaphor” and “literal” are so inadequate – because we are describing something more real than reality. So we have to find shortcuts. We have to find ways of talking about God in human language, to make sense of God on human terms. God is then “a tender parent”; “a loving shepherd”; “a righteous judge”; “a generous creator.” All of these are good descriptors, and all of them are incomplete.

I have been relying on a version of God that has worked for me for a while. I have imagined a sweet aunty or a gentle older friend. In times of loneliness, desperation and heartache, that image of a loving God has helped me get through the day. But that image doesn’t serve me now. I think if I used God for comfort in a time like this, I would be retreating from responsibility. God does not need me to feel safe now, but to shake me from illusions and complacency.

If God is the moral voice of the universe, that voice must be crying out in desperation.

In the last few months, 23,000 Palestinians in Gaza have been killed by Israeli bombs. I am kept awake at night thinking about that. I imagine God, smothered by the rubble of obliterated hospitals, calling out. Like Abel, stricken by Cain, the voice of the blood is calling out from the ground (Gen 4:10). I imagine God, pulled from the wreckage, crying: “Thou shalt not kill. (Ex 20:13) Thou shalt not kill. (Deut 5:17)”

Those were the commandments given to the Jews, above all others. In some variations, it is the very first commandment, the one that holds the most power. And as Israel stands in the dock at the Hague, it is not only South Africa that places it on trial, but God too, who comes with the accusation: “did I not tell you: thou shalt not kill.”

Since the war began, Israeli settlers, with governmental support, have seized around 20 villages in the West Bank, displacing thousands of people, so that Jewish Israelis can expand their territory and claim others’ homes. I imagine God calling out from deserted towns, on the trail with refugee families, wailing “thou shalt not steal” (Ex 20:15), “thou shalt not steal” (Deut 5:19).

Netanyahu says, unabashedly, that he will push the Palestinians from Gaza and create a new border with Egypt. The Torah answers, in desperation: “thou shalt not move thy neighbour’s boundary” (Deut 19:14). Land theft is a sin.

Israeli soldiers enter Gaza and use Jewish symbols as weapons. They recite the Shema from the pulpits of mosques and place mezuzahs on Palestinian homes. They desecrate our religion. They destroy our faith. From the depths of history, God cries out “honour thy mother and thy father (Ex 20:12); honour thy mother and thy father (Deut 5:16).” Do not profane the faith of your ancestors with war crimes.

Worse still, the politicians claim that God gave them the right. That this is what the Torah intended. Can you not hear the scream of revulsion as God decries: “thou shalt not take My name in vain (Ex 20:7); thou shalt not take My name in vain (Deut 5:11).” This is what was intended: do not abuse God’s name for worthless pursuits like war, but elevate it for the purposes of peace.

I believe that God is screaming.

The commandments may once have been given as words of instruction or even as a love letter, but now they are a desperate plea.

God says “I am the Eternal One thy God, which brought thee out of the land of Egypt, from the house of bondage. Thou shalt have none other gods before me.”

No other gods. No state, no flag, no military, no leader, no ideology, no grudge, no border, nothing. None of these can ever be placed before God. None of them have any trump over God’s words.

God’s word says: “You shall not pollute the land in which you live; for blood pollutes the land, and no expiation can be made for the land, for the blood that is shed in it.” (Num 35:33)

So I believe I can hear God screaming: thou shalt not kill.

And I do not want to silence that voice. I want to amplify it. I want the Holy Torah to be heard now, more than ever. I hear God screaming, and I want to join in.

Thou shalt not kill.

Tag: jewish theology

God is here, and I did not know it

I believe that God is screaming.