Friday, March 24, 2017

"As Gods": Mishkan as Creation Redux - Torah portion Vayakhel-Pekudei

The Torah portion begins with Moses gathering all of Israel together and saying, "These are the things that YHVH commanded to make." But rather than start right in with the list of items, as we'd expect, Moses interjects:
"Six days shall project-work (melacha) be done, and on the seventh [it] will be holy for you, a complete desisting (shabbat shabbaton) for YHVH; anyone who does project-work on it will be put to death." (Ex 35:2)
About on the translation "project-work" for the word melacha: There is melacha, and there is avoda, both being forms of "work." Avoda refers to work in the sense of service, or servitude, from the word eved, "servant." Melacha, on the other hand, is work pertaining to a particular project, a mission. It's related to the word malach, an emissary, angel, one who is dispatched on a mission. In this case, the melacha is the work associated with Israel's project of building the Mishkan, the mobile temple. Not insignificantly, melacha is also the term the Torah uses to describe the work involved in the primordial project of creating the world.

Mishkan and Creation parallels


The restrictions of Shabbat are, in the rabbinic tradition, tied directly to the "thirty-nine melachot," distinct activities of project-work involved in the construction of the Mishkan. That is the work from which Israel desists in the wilderness on the seventh day. But this was a one-time project from thousands of years ago. Why should this specific set of creative work activities be enshrined for all subsequent generations as the work to be abstained from on Shabbat?

In short, it seems that the Mishkan is considered to be Israel’s “act of creation.” And so just as the Creator desists from the work of creation on Shabbat, so too does Israel desist from its work of creation on Shabbat.

The rabbinic tradition draws numerous parallels between the ma’aseh bereshit (act of creation) and the ma’aseh haMishkan (act of building the Mishkan). One instance regards the verse:
בְּיוֹם כַּלּוֹת משֶׁה לְהָקִים אֶת הַמִּשְׁכָּן
"On the day Moses finished erecting the Mishkan" (Num 7:1)
The Midrash Tanchuma says about this verse that the word et (את) is written to include the creation of the world (as in אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ).

The Midrash Yalkut Shimoni states, "We find that the Mishkan was weighed against the act of Creation."

Regarding Betzalel, who was placed in charge of designing the Mishkan, the Talmud (Berachot 55a) states, "Betzalel knew how to arrange the letters through which the heavens and earth were created."

Additionally, Midrash Rabba explains in one place, "Worlds were created and destroyed repeatedly, until finally ours was created and allowed to stand." And elsewhere it states, "Moses set up the Mishkan and took it apart seven times [on each of the seven days of inauguration] until finally he set it up and allowed it to stand."

Furthermore, the the Midrash in several places lists correspondences between components of the Mishkan and the creation narrative. Each comes up with a different set of correspondences. I've also come up with my own set, which not only provides a conceptual match between the days of creation and the components of the Mishkan, like the Midrash does, but also matches them in precise sequential order, according to Genesis 1 and Exodus 37.

Day One, Item One - Light and Ark


Before the "light" of Day One, the world is darkness and chaos. Light is symbolic of order, of life and creativity. The entire creative process is thus powered by that initial "light."

The Ark of the covenant is likewise the central component which the entire Mishkan is built around. The Ark is itself described a source of power, even a dangerous object (killing Aaron's sons, Lev 9:24; dispersing enemies, Num 10:35; killing Uza,  II Sam 6:7; "Ark of [God's] power," Ps 132:8). And the Jerusalem Talmud (Yoma 5:3) understands the word aron (ארון, Ark) as in fact stemming from the word ohr (אור, light).

Other rabbinic references to "light" relating to the Sanctuary: The Midrash Tanchuma explains why the windows in the Temple were narrow toward the inside and wide facing outward - "So that the light should go out from the Temple and illuminate the world." Bereshit Rabbah states, "From the place of the Temple, the light is created." And the Torah itself is called "light" (Prov 6:23), and that Torah, divine instruction, is understood to emanate from the Holy of Holies, the place of the Ark (Ex 25:22, Micha 4:2).

Day Two, Item Two - Firmament and Ark Cover


The firmament is the separator between the lower water (seas) and upper water (clouds). Likewise, the Ark Cover with its Cherubs acts as the separator between the Ark below and the Clouds of Glory above. In fact, the space above the Cherubs is explicitly referred to in Ezekiel (10:1) as the rakia, "firmament."

Ezekiel itself provides another example of the linkage between the creation and the Mishkan/Temple. His Chapter 1, the vision of the Throne of Glory of creation, is recapitulated in Chapter 10, this time about the Temple. Aside from referencing firmament, Ezekiel recognizes the Cherubs to be the “Chaya” that he saw at the Kevar river, i.e., in his first vision (see Ez 10:15). R. Bachye on Exodus 25:18 discusses the parallels between Ezekiel's two visions.

Day Three, Item Three - Land/Produce and Table/Showbread


The land houses the produce, just as the Table houses the Showbread.

Also, it is the produce of the land which is used to make the Showbread. The Midrash Tanchuma Buber offers this parallel as well.

Day Four, Item Four - Luminaries and Menorah


Both the luminaries and the Menorah provide visible light in the everyday usable sense, as opposed to the primordial light of Day One, or the symbolic "light" of the Ark.

There are seven branches in the Menorah, and the rabbinic tradition recognizes seven primary celestial luminaries, these being the sun, the moon and the five planets easily visible to the naked eye: Mercury, Venus, Mars, Jupiter and Saturn. (See Tanchuma Buber, which cites this Mishkan-creation parallel.

Additionally, there is a relational correspondence between creation days One and Four, and Mishkan items One and Four. On Day Four, the primordial light of Day One is channeled into practical use by the celestial luminaries, which use light to form times and seasons. Item Four, the Menorah, is conceptualized in rabbinic literature as channeling the "light" of the Ark.

The Talmud (Megila 21b) says of the seven lamps of the Menorah that the outer six (i.e., their wicks) faced the center “western” lamp, and the western lamp faced the divine presence resting on the Ark. Whereas the other lamps burned out over-night, the western lamp (fueled by the divine presence) is said to have stayed lit until the following afternoon, with the same amount of oil (Shabbat 22b).

Day Five, Item Five - Fish/Birds and Incense Altar


Again, this is a relational correspondence, between creation days Two and Five, and Mishkan items Two and Five. The fish and birds of Day Five relate back to Day Two, occupying the lower and upper waters respectively. Likewise, Item Five, the Incense Altar, relates back to Item Two, whereby the smoke from the incense is used to block the Ark Cover. This was done on Yom Kippur to protect the High Priest from the Cloud of Glory which rested on the Ark Cover.

Day Six, Item Six - Beasts/Humans and Outer Alter


Beasts such as cows, sheep and goats are the ones that provide the primary animal sacrifices made on the Outer Altar.

There is also the association of "earth," soil. The Altar in the Mishkan is filled with earth (Ex 20:20).  Day Six describes the “earth” bringing forth creatures. The name Adam (אדם, lit. “earthling”) itself comes from the word adama (אדמה, earth), which may also relate to dam (דם, blood). In the sacrificial procedure, blood is sprinkled on the Altar.

Completion of Creation / Completion of the Mishkan


As we alluded to above, both the work of creation and the work of the Mishkan are described as "melacha," and the Torah uses similar language with regard to the completion of that work:
וַיְכַל אֱ-לֹהִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה
"And E-lohim completed, on the seventh day, the melacha that he did" (Gen 2:2)
וַיְכַל משֶׁה אֶת הַמְּלָאכָה
"And Moses completed the melacha" (Ex 40:33)
Day Seven is Shabbat, which corresponds not with any particular component of the Mishkan, but with the Glory of YHVH entering the Mishkan.  As soon as Moses completes the work, the Mishkan is filled with the Glory of YHVH, making it kodesh, as alluded to earlier on:
וְנִקְדָּשׁ בִּכְבֹדִי
"[The Mishkan] will become kodesh with my glory." (Ex 29:43)
In the same way, as soon as the work of creation is completed, the seventh day becomes kodesh:
וַיְבָרֶךְ אֱ-לֹהִים אֶת יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אֹתוֹ
"And E-lohim blessed the seventh day, and he made it kodesh." (Gen 2:3)
Finally, both Shabbat and the completed Mishkan are understood as being imbued with the divine presence. The very next verse after the completion of the Mishkan describes the Cloud covering the Mishkan, and the Glory of YHVH filling it from within.

Likewise, the rabbinic tradition sees Shabbat as ushering in the divine presence. This is made explicit in the liturgical hymn "Lecha Dodi" of Kabalat Shabbat. The preliminary verses speak about receiving the presence of the “bride," the pnei Shabbat, and in subsequent verses, the theme transitions to the idea of Israel receiving the presence of God, the pnei ha-Shechina, in the Temple.

 *        *        *

That the rabbinic tradition sees a link between the creation and the Mishkan is irrefutable. Ezekiel saw it as well. And it is possible that it was a conscious, deliberate feature of the Torah text itself. As we saw, Genesis 1 and the Mishkan account even share similar terminology, most notably "melacha."

There also does seem to be significant precedent in the ancient world of people modeling their temples based on their conception of the cosmos. Against that backdrop, we might even expect the Mishkan to be built as a microcosm of creation.

So I hold it out as a possibility that the specific set of correspondences I cited above between days of creation and items in the Mishkan may have been part of the intent of the Torah text. (From a Source Criticism point of view, both Ex 37 and Gen 1 are from the same "P" source.) But even if it's not intrinsic to the text, it's a fairly strong drash.

We started with the question of why the work of the Mishkan is prohibited on Shabbat. The answer is that the work of the Mishkan is parallel to the work of creation. In both cases, Shabbat represents desisting from those works, as well as the divine presence entering upon completion.

On Shabbat, we acknowledge both the creation and Mishkan aspects. In Kiddush of Friday night, Shabbat itself is called a "remembrance of the act of creation" as well as a "remembrance of departing Egypt." The latter is a reference to Israel desisting from the work of the Mishkan.

So here's my takeaway for all this. The Torah describes humans as being created in the "image of God." It also says that when Adam and Eve ate from the Tree of Knowledge, humankind became "like gods." So the act of building the Mishkan is not simply a means of channeling the divine presence. It's also symbolic of our status as creators. We literally fashion a microcosm - a "small cosmos." We recapitulate the act of creation ourselves. We don't just do "avoda," the labor of a servant. We perform "melacha," creative work. And this is representative of the sacred task set forth for humankind: to initiate projects, undertake creative endeavors, build and experiment, bring forth new ideas, new life, and seek to make order out of chaos.


Much of the above is adapted from my book Ohr HaShachar.

Friday, March 17, 2017

Lassoing the Golden Calf - Torah portion Ki Tisa

Bronze bull, Samaria, c. 1200 BCE
When I go through the Golden Calf narrative through the end of Exodus 34, I tend to find myself fairly disoriented. It's a seeming jumble of retribution, beseechment and forgiveness which I have a very hard time getting straight in my head. So for my own purposes (and I hope it will help you as well), I'm going to outline the events in order, just to give a bird's eye view. Then I'll identify the narrative oddities I find so confusing, followed by a few thoughts on that. After that, I'll mention the source-critical approach and how that (at least for me) doesn't address the narrative confusion. And I'll wrap up by bringing up some more thematic questions about the Golden Calf itself. No "sermons" in this piece, no tidy answers. Mostly a lot of questions. But sometimes it helps just to organize what you don't know, "lasso the calf" as it were.

SEQUENCE OF EVENTS


The following covers the Golden Calf episode through the end of the portion (Ex 32-34):

1. GOLDEN CALF - Moses gone, the people demand Aaron to make them "gods to go before them," and then declare about the calf that "these are the gods that brought you up from the land of Egypt," after which Aaron makes a festival to YHVH around the calf (Ex 32:1-6).

2. YHVH'S THREAT - YHVH tells Moses that the people have made a molten calf and that he wants to destroy them. (32:7-10)

3. MOSES BESEECHES - Moses beseeches on the people's behalf, and God relents (32:11-14).

4. MOSES DESCENDS - Moses descends with the tablets, Joshua hears the sound of war, Moses says he hears singing, no mention of the calf. (32:15-18)

5. SMASHES TABLETS - Moses sees the people's revelry with their molten calf and gets angry, smashes the tablets, turns the calf into powder and makes Israel drink it, then chastises Aaron. (32:19-25)

6. SLAUGHTER OF 3000 - Moses calls up those people "for YHVH," the Levites respond, slaughter 3000 kinsmen, and receive a blessing. (32:26-29)

7. MOSES BESEECHES - Moses tells YHVH that the people made a calf and asks for forgiveness or else that YHVH wipe Moses out of his book. (32:30-32)

8. YHVH SMITES - YHVH says those who've sinned will be wiped out, that he'll send his angel to go before the people, then smites the people with a plague. (32:33-35)

9. ANGEL TO LEAD - YHVH tells Moses to lead the people, that he'll send an angel to drive out the Canaanites but won't go himself lest he destroy the people. The people mourn, and YHVH tells Moses to tell the people it's because YHVH will destroy you otherwise. The people depart Horev. (33:1-6)

10. MOSES' TENT - Moses would pitch his tent outside the camp, YHVH's cloud of glory rested on it, Joshua stayed inside, and the people would bow in reverence. (33:7-11)

11. MOSES BESEECHES - Moses demands that YHVH himself bring them to the land, YHVH agrees. (33:12-17)

12. REQUEST TO SEE YHVH - Moses asks to see YHVH's glory, and YHVH says he'll pass by Moses in the cleft of a rock. (33:18-23)

13. CARVE TWO TABLETS - YHVH tells Moses to carve two tablets (like the first), which YHVH would write on, and to come up to Sinai the next morning, which Moses does. (34:1-4)

14. YHVH REVEALED TO MOSES - YHVH descends, passes by Moses, and declares his attributes of mercy-but-yet-not-erasing-sin. (34:5-8)

15. MOSES BESEECHES - Moses again asks YHVH to lead the people himself. (34:9)

16. COVENANT - YHVH responds by setting forth a covenant of Ten Statements (Ritual Decalogue). (34:10-26)

17. TABLETS OF TEN STATEMENTS - YHVH tells Moses to write the Statements of the covenant, and after 40 days not eating or drinking, "he" (Moses, YHVH?) writes the Ten Statements on the tablets. (34:27-28)

18. MOSES' VEIL - Moses descends with the tablets, the skin on his face beaming, which frightened the people, so Moses wore a veil from then on when speaking to them. (34:29-35)

ODDITIES IN THE NARRATIVE FLOW

After getting a more concise picture of events, I realized what was bothering me about the text:
  • Moses beseeches YHVH not to destroy the people (#3), and yet he gets angry (#5) and seemingly on his own accord (no order from YHVH issued) commands the slaughter of 3000 people (#6).

  • YHVH relents about destroying the people (#3), then smites them with a plague (#8).

  • YHVH tells Moses that the people made a calf (#2), then Moses tells YHVH that the people made a calf, as if YHVH didn't know (#7).

  • Moses is told about the calf (#2) and yet seems not to know about it when talking to Joshua (#4).

  • Moses AGAIN beseeches YHVH not to destroy the people (#7), yet right AFTER slaughtering 3000 people (#6).

  • YHVH says he won't lead the people (#9), yet the next part deals with YHVH regularly appearing at Moses' tent, albeit outside the camp (#10).

  • YHVH agrees to lead the people instead of sending an angel (#11), yet Moses feels the need to ask again (#15).

  • Moses is told that YHVH would write on the tablets (#13), yet later (see 34:27) the verse on the face of it might imply that Moses wrote them (#17).
 

REFLECTIONS ON THE ODDITIES


It occurs to me that a number of these difficulties relate to a specific section of text, my #2-3 above (Ex 32:7-14), and if we were to just take out that section, it would clear a lot of things up. Without it, Moses would come down from Sinai, not knowing what was going on, making his conversation with Joshua make more sense. Then he'd be legitimately shocked and angry upon seeing the people with the calf, as opposed to having already been told by YHVH about it and begging forgiveness for it. In that context, it would follow that he'd smash the tablets, and command the slaughter of the perpetrators. Again, we wouldn't have Moses seeming not to know what's going on after he was already told, later telling YHVH about the sin after YHVH already told him about it, and so on.

Now, we're still stuck with Moses asking for YHVH's forgiveness after he'd already slaughtered 3000 people. But one could argue that he was begging YHVH not to destroy ALL the people - after all, he'd already killed the perpetrators themselves. However, YHVH subsequently sends a plague against the people, which would be odd if the perpetrators had already been done in. I'm not sure how that resolves, unless the kinsmen the Levites slaughtered were of their own tribe, and YHVH struck the other tribes, or unless the 3000 didn't represent all the perpetrators, but was more of a retaliation. What's not plausible is to say that the plague was a collective punishment (i.e. more widespread than just the transgressors), since 32:33 makes it explicit that YHVH was going to strike only the perpetrators.

So while there are some other narrative difficulties, by taking out Ex 32:7-14 at least the story would be considerably more comprehensible.

SOURCE CRITICISM - ANY HELP HERE?


But what does it mean "if we took out" a section of the text? I use that language because Biblical scholarship asserts a number of sources in the text. In the narrative I've outlined, chapters 32-33 are generally attributed to the E source, with 34 attributed to J followed by P (starting at 34:29). Often times, the text flows smoothly when you take out source X that's sitting in the middle of source Y, because Y1 is then "reconnected" with Y2. Point being, I'd expect Ex 32:7-14 to have been that "source X" sitting in the middle of "source Y," since it seems to be interrupting the flow and causing contradictions in the text. Yet the scholarship consensus (at least as articulated by R. E. Friedman) attributes all of chapter 32 to the E source.

In fact, if anything, the source-critical divisions here feel awkward to me. Themes in the E source are picked up and addressed explictly in the J source. For instance, Ex 33 (E source) says that YHVH would "pass in front of Moses." In Ex 34 (J source), YHVH in fact "passes in front of Moses." In Ex 33 (E source), YHVH says he won't be in their midst and lead them. In 34 (J source), Moses begs YHVH to stay in their midst and lead them. (Granted, it's the second time Moses makes this request, and after YHVH already agreed to lead them, which if they were two different sources might explain that redundancy, but what I'm pointing out here is the continuity of the theme.) Also, YHVH refers to Israel as a stiff-necked people in 32:9, 33:3, 33:5 (E source), and Moses' plea to have mercy on them in Ex 34:9 (J source) picks up on that same "stiff-necked" language, and refers to their "sin." There's nothing in the J story (that I've identified) which indicates any major "sin" or the need to forgive a stiff-necked people. It follows from the Golden Calf story, which is supposedly from a different source.

R. E. Friedman (The Bible with Sources Revealed, note on p. 176) explains that the redactor of the text "may have merged the J and E accounts," meaning that at one point there were two full stories, but they simply edited out the redundant parts. Hard to say. Sometimes source criticism has a lot of explanatory power. But in this case, and I admit to being a layman here, I can only say that where I "expected" there to be a switch in sources, there isn't. And were I didn't expect it, there is.

GOLDEN CALF - QUESTIONS ABOUND


Besides the issue of trying to make chronological sense of the story, there are a plethora of interesting questions about the Golden Calf narrative itself. First off, what did the people think they were accomplishing? Moses leaves, so make a molten god to lead them? They would want a calf to lead them, but YHVH sending his angel to lead them is a cause for mourning? Plus, there's a whole connection between this story and 1 Kings 12:28, where Jeroboam sets up golden calves in Beit El and Dan, and says "Behold your gods, Israel, which brought you up out of the land of Egypt," which is nearly verbatim what's said in the Exodus Golden Calf episode. There's the aspect of the plural "gods" used in the story, as opposed to "god." There's the question of how the people would declare this calf the god(s) "that brought you up out of the land of Egypt" (Ex 32:4), when immediately before they referred to Moses as "the man who brought us up from the land of Egypt" (Ex 32:1). Even the switch from "us" to "you" - it's all ripe for investigation!

But time being short, I'll leave that investigation for another time.


Tuesday, March 14, 2017

Priests and Mudbloods - Torah portion Tetzaveh

Genealogy of Egyptian High Priests at Memphis, 946-736 BCE.
Tetzaveh is the first Torah portion which is primarily about the kohanim, the priests.  The entire Israelite nation is called a "kingdom of priests." Yet even these "priests" have their priests. The Israelites are bound by restrictions, a set of strict laws. Yet the kohanim have even further restrictions. The Israelites are "chosen" from among the nations (Deut 7:6, 14:2). Yet the priests are chosen from among them (Deut 18:5, 21:5).

Likewise, the Torah talks about "seed" largely in relation to Israel - that the patriarchs' seed will be like the stars of the heaven, that the land of Canaan is promised to their seed, that the seed of Israel should not be given to the Molech (sacrificed by fire), etc. And "seed" is also used to describe the priestly lineage within the lineage of Israel:
וְהָיְתָה לָהֶם חָק עוֹלָם לוֹ וּלְזַרְעוֹ לְדֹרֹתָם
"And it shall be for them a perpetual statute, for [Aaron] and his seed, for all their generations." (Ex 30:41)
Only unlike the Israelite nation, which while having its basis in "seed" also accepts proselytes, with the priesthood, there's no conversion. You're either born into it or you're not. It's seed all the way.

I'm a kohen myself, part of the priestly lineage. But I have to say that the idea of "bloodlines" doesn't particularly resonate well to my modern, Western, democratic, post-Enlightenment ears. Shouldn't we choose the best person for the job? Why should someone be "born" into it? Haven't we moved past the idea of "noble" or "privileged" classes and into the age of meritocracy? Even children grasp this idea. It's one of the main themes of Harry Potter, fighting against the idea that only "pure bloods" should be taught magic, that people from outside the noble bloodlines are "mudbloods" who need to be expunged from the magical world. It's not the family you were born into but what you do with your life, the choices you make, that counts. This is modern moral literacy 101!

So how do we understand Judaism's placing stock in genetic descent? Once again, I think we have to first put it in perspective and look at the historical context. For millennium upon millennium, dynastic rule and succession were the way societies around the world functioned. Chinese dynasties go back over 4000 years. Egyptian dynasties over 5000 years. You had the ruling "house," i.e. the family. In monarchic Israel, it was (largely, or at least in principle) the house of David. In modern-day England, Queen Elizabeth II is from the house of Windsor.

And hereditary succession was not only the case for the sovereign of the state, but also for priests. In Egypt for instance, there were established priestly families, the office handed down from father to son. In a few cases however, the pharaoh appointed someone not of the traditional lineage to the office, and this was the cause of considerable consternation within the old priestly families.

Families, bloodlines, classes - the noble aristocracy and the various strata of classes underneath - this was the way of the civilized world up until very recent history. You were born into whatever class you happened to be, and - with very few exceptions - that was it. Granted, we still have de facto "classes" in the Western world, based on wealth. Yes, "privilege" based on family, ethnicity, etc. is still an issue. And all you have to do is look at the Bushes and Clintons of the world to know that it's not all meritocracy - the dynastic model still puts up a venerable fight. But still I think it's fair to say that the depth of the class system of even 200 years ago would seem totally foreign to modern Western sensibilities. For us, if upward mobility is limited by who or where a person is "from," that's considered an embarrassment. It's something wrong in the system that needs to be corrected.

And yet... It's not exactly accurate to say that the idea of aristocratic family lines is something modern people eschew. There's a mystique around the British royal family, around celebrity families, and of course political dynasties. What is it about royal or quasi-royal lineage that catches people's fancy? Is it the name itself, e.g. anyone named "Kennedy"? Is it the physical family resemblance? A sense of tradition and continuity? A desire to recapture the past? Is there in fact something deep within the human psyche, maybe rooted in evolutionary psychology, that longs for an "elite" within the clan, those to whom we can only look in admiration but never hope to be a part of themselves, maybe analogous to God? (Or possibly the opposite - maybe our conception of God is analogous to a venerated upper class to which we submit ourselves as humble subjects.)

A friend recently related to me the "yichus" (blood relations) of someone he knows - the great great granddaughter of such-and-such Hasidic rabbi on one side, the great niece of such-and-such Torah scholar on the other. Like I say, I understand the mystique factor. But other than that, why should the fact of someone's birth family be in any way significant? I suppose beyond mystique, or mysticism, there's also a rational, straightforward significance to descending from a "prominent" family - expectations.

When someone grows up in a "house" (i.e. an aristocratic family dynasty), there is a built-in expectation from birth of taking one's place in that family's legacy. People can be groomed psychologically and behaviorally throughout their lives to become leaders or fulfill a certain role.

Similarly, the priests of ancient Israel were sequestered and instructed from their youth. They were bred to fulfill their role as kohanim. And that training, that instruction, from a very early age, makes an indelible impression on a person. Almost as if they seem "inherently" suited to lead in that way. Only in all probability, it's largely a product of grooming and acculturation rather than DNA.

And when you think about it, grooming priests (or anyone) from birth based on family is possibly a more efficient alternative to a merit-based system. Imagine having to individually gauge the "merit" of every small child in a society for a job they won't take on until adulthood. It's much easier to simply designate a certain group of people to take on the role of priesthood, since they have to be conditioned from their youth. It also manages expectations - both the expectations of those filling that role, as well as those not filling that role, so that (in principle) there's an agreement as to who's doing the job, and you're not having to manage constant coup attempts. So on multiple levels, hereditary succession of the priesthood probably made sense.

Nowadays, in the diminished role that kohanim play, it's not a particularly controversial issue. Priests have some additional halachic restrictions, get the first alliyah to the Torah, do the priestly blessing. But they have no "power" per se. The hereditary aspect, while decidedly non-democratic, is fairly benign. It serves as a link to the past and offers the hopeful sense that the "seed" lives on.

That's what I suppose I would take from this. Yes, we've largely moved on from hard and fast class distinctions and bloodlines dominating our leadership roles. Which is a good thing. Within that context, to the extent that people find it intriguing, awe-inspiring, nostalgic or otherwise psychologically satisfying, there's a place for a little aristocracy. As long as people aren't prevented from being upwardly mobile. As long as it doesn't draw too much of a society's attention or resources. As long as the out-group isn't looked at as "mudbloods." As Jews, too much emphasis on yichus is a corruption of values.

I'll close with a well-known Mishna:
רַבִּי שִׁמְעוֹן אוֹמֵר, שְׁלשָׁה כְתָרִים הֵם, כֶּתֶר תּוֹרָה וְכֶתֶר כְּהֻנָּה וְכֶתֶר מַלְכוּת, וְכֶתֶר שֵׁם טוֹב עוֹלֶה עַל גַּבֵּיהֶן
"Rabbi Shimon says: There are three crowns - the crown of Torah, the crown of Priesthood, and the crown of Kingship, but the crown of a Good Name is above them all." (Avot 4:13)
In other words, the highest honor we should accord people should not be based on birth, and not even on the amount of knowledge they've accrued, but on their positive actions in the world.


Thursday, March 2, 2017

Does God need a House? - Torah portion Teruma

"House of YHVH" ostracon c. 800 BCE
The obvious answer to most modern religious believers is clearly an emphatic no, God does not need a house. In standard Jewish theological terms, God has no "needs." God is whole and perfect. Not only does God have no physical body to "reside" anywhere, but God is infinite, existing in all places at all times. In fact according to the Maimonidean school of thought, God is so ineffable that one cannot even speak about what God "is," only what God is "not."

And yet this Torah portion describes the plans for what sounds like an abode for God, the Mishkan or mobile sanctuary. The purpose of the Mishkan is stated explicitly at the start of the instruction:
"Make for me a sanctuary, and I will dwell among them." (Ex 25:8)
And again toward the end of the instruction:
"And there I will meet with the children of Israel, and [the Mishkan] will be sanctified by my glory... And I will dwell among the children of Israel, and will be their God." (Ex 29:43, 45)

So despite our notion of God being omnipresent, the Torah speaks of God "dwelling" with the Israelites, in and by way of the Mishkan. This sanctuary (whether the mobile Mishkan or permanent Temple in Jerusalem) is explicitly referred to as the "house of YHVH" three times in the Torah itself:
"The choicest first-fruits of your land you should bring [into] the house of YHVH your God; you should not cook a kid in its mother's milk." (Ex 23:19)

"The choicest first-fruits of your land you should bring [into] the house of YHVH your God; you should not cook a kid in its mother's milk." (Ex 34:26)

"You should not bring the wages of a harlot, or the price of a dog, [into] the house of YHVH your God for any vow..." (Deut 23:19)

(No, that wasn't a misprint. Exodus 23:15-19 and 34:18-26 are parallel passages, with certain parts repeated verbatim.)

All told, the phrase "house of YHVH" occurs over 100 times in the Bible, including in several often-recited verses in Psalms:
אַחַת שָׁאַלְתִּי מֵאֵת יְ-הוָה אוֹתָהּ אֲבַקֵּשׁ שִׁבְתִּי בְּבֵית יְ-הוָה כָּל יְמֵי חַיַּי
"One [thing] I have asked from YHVH, which I will seek after - that I may dwell in the house of YHVH all the days of my life..." (Ps 27:4, L'David, said in Elul-Tishrei)
שְׁתוּלִים בְּבֵית יְ-הוָה בְּחַצְרוֹת אֱ-לֹהֵינוּ יַפְרִיחוּ
"Those who are planted in the house of YHVH, in the courtyards of our God, shall flourish." (Ps 92:13-14, Mizmor Shir of Shabbat)
נְדָרַי לַי-הוָה אֲשַׁלֵּם נֶגְדָה נָּא לְכָל עַמּוֹ. בְּחַצְרוֹת בֵּית יְ-הוָה בְּתוֹכֵכִי יְרוּשָׁלָ‍ִם הַלְלוּ יָ-הּ
"I will pay my vows to YHVH in the presence of all his people. In the courtyards of the house of YHVH, in the midst of Jerusalem, praise YH." (Ps 116:18-19, part of the Hallel prayer)

And of course the Temple Mount is known in Hebrew as Har Habayit, lit. "the Mountain of the House." Suffice it to say, whether or not God "needs" a house, the Temple is certainly referred to as God's house. What do we make of that?

I think the place to start is to recognize that modern-day or even Medieval Jewish theology does not necessarily express the same concept of God as understood by the ancient Israelites. First off, the Biblical God is anthropomorphized as having hands, arms, feet, face, eyes, nose, etc., as ascending and descending, walking and hovering, and as having emotions such as anger and regret. Also, there is Biblical and archaeological evidence that monolatry (worship of God while acknowledging the existence of other gods), and not strict monotheism as we understand it today, was a common or even dominant worldview in ancient Israel, at least at earlier stages. Which is not to cast aspersion on our Israelite forebears. They were simply affected by the world they inhabited, just as we are. In the same way, we have to understand the Torah's temple-orientation in the historical context that it was formulated.

All peoples in the Ancient Near East had gods. And gods all had their temples, their houses. In some cases, such as Beit Shemesh ("the house of Shemesh," the sun goddess), the sanctuary or house of the god became the place name proper. The temple and its proceedings were seen as a means of gaining favor in the eyes of the god, who if all went well would be persuaded to reside with the people and thus bestow them with blessings. Proper "care" of the gods required daily offerings. Did the god "need" these offerings? This is a bit of a supposition, but I would guess that if we took a poll of Ancient Near Eastern pagans, they would balk at the idea that their god would starve to death if not "fed," or would be suffering out in the cold if not "housed." But these things were necessary, again, in order to earn the presence and blessing of the god. The god is a sort of monarch, and the monarch must have a suitable abode, one which bespeaks their honor and power.

Such is the world that the Mishkan and Temple were created to function in. While Israelite temple ritual certainly had its own distinct "spin" to it, there was a great amount of overlap with neighboring cult practices. For one, the layout of the Israelite sanctuary, with its outer altar, antechamber and holy of holies, mirrored those of Canaanite and other adjacent cultures. Israelite burnt sacrifices and peace sacrifices would have been familiar to their neighbors. The Torah describes a fire from God "consuming" (i.e. eating) the sacrifice on the altar (Lev 9:24, Jud 6:21, 1 Ki 18:38 and others), about it being God's "food" (Lev 3:11, Num 28:24 and others), and the smell of the sacrifices being a "satisfying aroma" to God (Ex 29:18, Lev 23:13, Num 15:3 and others). This kind of language doesn't come out of theological treatises about God's infinite nature. It reflects a widespread expectation that your god must be fed and sheltered. To neglect to do so would have been a religious affront!

So even going back to ancient Israel, I would venture to guess that they did not believe that God "needed" a house. Rather, they needed God to have a house in order to do what was "proper" for one's God. What's more, they needed God to dwell among them and bestow upon them the blessings of fertility, crops, rain, success in their battles, and so on. And in the ancient world, that meant you needed to build God a fitting residence and offer God the choicest of your food. For Israel, it also meant behaving in a holy manner, following divinely-given instructions, and - importantly - not straying after other gods.

Of course, only part of that comports with the modern concept of God. We don't live in a world where God is expected to have a house or daily food offerings. Modern "houses of God" are not quasi-palaces with throne rooms where God the monarch is understood to reside, but rather places where people gather together to worship God. That is the standard model today.

But again, does God "need" worship? No, in theological terms, a singularly perfect and infinite God does not need anything. The tradition does however speak of the idea of God "desiring" the prayers of the righteous, and certainly Halacha mandates daily prayer, but ultimately the idea - just like the original concept of the Temple/Santuary - is that our prayer should benefit us.

We ceased living in a Temple culture some 2000 years ago. And some would say that in the post-Enlightenment age of increasing secularization and orientation toward science and technology, the prayer/worship culture is also on its way out. People are discovering alternative modes of spiritual expression and community building that speak to their modern individual needs and aspirations. Where does that leave prayer and shul? I think it's much like a great deal of Judaism today. Practices that when  originally instituted were more natural and intuitive, reflecting the wider society and where people's general mindset was at the time, don't necessarily "cease to exist" just because we've changed. Instead, these practices become even more "Jewish." They turn into rituals which make us religiously and culturally distinct, and as such they function to bolster our religious continuity and identity. Prayer and shul are like lighting Hanukkah candles or holding a Passover Seder. They're "Jewish" things to do. Prayer in shul has its unique tempo, melodies, movements, and messages - like a series of slightly changing mini-musicals that we play out over the course of the day, the week, the year.

So I suppose the challenge for Judaism is to strike the right balance between ritual that we keep because it keeps us Jewish, and practices which speak authentically to our needs, which are truly relevant in ways that challenge us to grow and develop, and which inspire and reinvigorate our sense of national purpose. One could answer simply - let the Jewish stuff be Jewish, and let everything else be the "extracurriculars" we engage in. The risk there is that participating in Judaism because it fosters Jewish continuity, or because we enjoy the familiar cultural Jewish "shtick," or even because we "have to," is not as compelling as taking part in an activity because it's understood as having inherent value, because it's something we would want to do anyway. So we'd probably be better served if we managed to inject more authenticity, in the modern, 21st Century sense, into our Jewish practice. What and how? That's another question!