tag:blogger.com,1999:blog-129707182024-03-18T03:40:39.241-04:00The Curious JewLooking for God in humanity.Chanahttp://www.blogger.com/profile/17655144434904957767noreply@blogger.comBlogger1567125tag:blogger.com,1999:blog-12970718.post-73838923980368421312021-10-02T23:17:00.001-04:002021-10-02T23:17:10.355-04:00Parsha with Chana<p> I've decided to write meditations on the weekly Parsha at my new substack, 'Parsha with Chana.'</p><p>Feel free <a href="https://parshawithchana.substack.com/" target="_blank">to click here </a>to subscribe and have it delivered to your email inbox. </p>Chanahttp://www.blogger.com/profile/17655144434904957767noreply@blogger.com0tag:blogger.com,1999:blog-12970718.post-45709517113580246202021-02-21T10:30:00.000-05:002021-02-21T10:30:13.335-05:00Here is Real Magic<p> <span style="background-color: white; color: #050505; font-family: inherit; font-size: 15px; white-space: pre-wrap;">This is an excerpt from '<a href="https://www.amazon.com/Here-Real-Magic-Magicians-Search/dp/163286424X" target="_blank">Here is Real Magic</a>' by Nate Staniforth. It's also the best thing I've read lately. (The one thing you need to know to understand what you are reading is that he is a magician.)</span></p><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="background-color: white; color: #050505; font-family: system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; font-size: 15px; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div dir="auto" style="font-family: inherit;">---</div></div><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="background-color: white; color: #050505; font-family: system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; font-size: 15px; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div dir="auto" style="font-family: inherit;">Every night onstage I witnessed a tension in the human spirit between our longing to revel in a mystery and our impulse to destroy it. I came to see the modern resentment toward magic as a clue to some larger struggle in our culture, like a small ripple in a pond revealing the monster lurking just below the surface of the water. </div></div><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="background-color: white; color: #050505; font-family: system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; font-size: 15px; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div dir="auto" style="font-family: inherit;">One night in New Jersey a group of people gathered at the front of the stage after the show for pictures, and a woman in the group kept insisting I tell her how one of the illusions was done. I think she was a reporter for the college paper- nineteen, I'm guessing, and not even trying to be nice.</div></div><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="background-color: white; color: #050505; font-family: system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; font-size: 15px; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div dir="auto" style="font-family: inherit;">"Why are you doing this?" she finally asked.</div></div><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="background-color: white; color: #050505; font-family: system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; font-size: 15px; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div dir="auto" style="font-family: inherit;">"What do you mean?"</div></div><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="background-color: white; color: #050505; font-family: system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; font-size: 15px; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div dir="auto" style="font-family: inherit;">"It's all fake," she said. "I know it's fake. So you can tell me how you did it."</div></div><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="background-color: white; color: #050505; font-family: system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; font-size: 15px; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div dir="auto" style="font-family: inherit;">I wanted to explain that magic is fiction. Like a writer of fiction, a magician does everything possible to make an illusion feel real in the moment. Good books feel real. Good movies feel real. Good magic feels real, too. I wondered if she was upset with J.D. Salinger for inventing Holden Caulfield, as if any of the power of Catcher in the Rye depended on its being the story of an actual teenager. </div></div><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="background-color: white; color: #050505; font-family: system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; font-size: 15px; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div dir="auto" style="font-family: inherit;">But she was having none of it.</div></div><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="background-color: white; color: #050505; font-family: system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; font-size: 15px; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div dir="auto" style="font-family: inherit;">"So why can't you tell me? If it's not real, are you just keeping it a secret because it makes you feel powerful?"</div></div><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="background-color: white; color: #050505; font-family: system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; font-size: 15px; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div dir="auto" style="font-family: inherit;">"Do I look particularly powerful to you right now?" I asked. This was not going well.</div></div><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="background-color: white; color: #050505; font-family: system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; font-size: 15px; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div dir="auto" style="font-family: inherit;">"Whatever," she said. "I'm just going to Google it." And she walked away.</div></div><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="background-color: white; color: #050505; font-family: system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; font-size: 15px; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div dir="auto" style="font-family: inherit;">I'm just going to Google it. There. In one sentence she had identified something new in the world- some new way of seeing things, or of thinking about things. Here was the cynicism of our modern age, and I despised it. Information is now so easy to find that few of us are strong enough to resist the temptation of presuming we already know more than we actually do. Our worldviews are still built on the foundations of our own limited understanding, but we now live under the dangerous illusion that they are reinforced and supported by all the knowledge that has ever existed. If I don't have the answers now, I can find them, the thinking goes, and without even noticing we shrink our world down to the size of our certainties.</div></div><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="background-color: white; color: #050505; font-family: system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; font-size: 15px; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div dir="auto" style="font-family: inherit;">Here is a blind spot in our culture, created both by the habitual, almost systemic mistaking of information for understanding and by the assumption that a complete understanding of anything can be attained with enough information. This view of the world reduces everything and everyone to bits of data- some known, some still unknown, but all knowable- and reduces wonder to a mere absence of information, as if the simple brute fact of our own existence isn't mystery enough to keep you up for a week if you really consider it. "Oh that," we so easily say about anything we don't understand, "I'm sure we have that all sorted out." And in doing so we insulate ourselves from any facts, opinions and ideas- those pesky things- that ask us to venture away from our own reality.</div></div><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="background-color: white; color: #050505; font-family: system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; font-size: 15px; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div dir="auto" style="font-family: inherit;">I suppose we have the right to remain ignorant, but we are in the world. And in the world, our actions have an impact on others, so assuming that you understand something you don't becomes an ethical issue more than an intellectual one. There is a danger and maybe even a violence to the belief that you already know something- or someone- completely, when you do not, and will not, and cannot. Knowledge does not allow you to understand the world. Knowledge dispels the illusion that you understand the world. </div></div><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="background-color: white; color: #050505; font-family: system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; font-size: 15px; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div dir="auto" style="font-family: inherit;">To be sure, I don't have magical powers, and the college reporter was right that my show was, in one sense, totally fake. So are the dinosaurs in Jurassic Park. So are the pirates in Peter Pan. Tinker Bell isn't real either. But the universe is not made only from facts- take, for instance, kindness, loyalty, love or wonder- and treating information as the only thing that matters makes it impossible to see the rest.</div></div><div class="o9v6fnle cxmmr5t8 oygrvhab hcukyx3x c1et5uql ii04i59q" style="background-color: white; color: #050505; font-family: system-ui, -apple-system, system-ui, ".SFNSText-Regular", sans-serif; font-size: 15px; margin: 0.5em 0px 0px; overflow-wrap: break-word; white-space: pre-wrap;"><div dir="auto" style="font-family: inherit;">-pages 61-63</div></div>Chanahttp://www.blogger.com/profile/17655144434904957767noreply@blogger.com0tag:blogger.com,1999:blog-12970718.post-44732264721767483172020-04-13T00:21:00.002-04:002020-04-13T00:21:52.333-04:00Life Under Coronavirus: Weeks 2-4Much has happened. We have transitioned to life under coronavirus, our new normal. At this point, we know how to navigate Zoom classes and my daughter's asynchronous lessons (provided via a Google Site her school put together). We continue to shelter in place, and we have come up with a list of ways to make this more enjoyable. We have ordered takeout from a number of kosher restaurants in order to keep them in business (since dining in is forbidden). My children have iced and decorated sugar cookies from Adina's Designer Cookies, baked a cake (with homemade frosting), painted glass bowls, colored with Expo markers on dry erase boards, played in the backyard and have built stunning MagnaTile castles. (We bought several more packs of MagnaTiles).<br />
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When it comes to Pesach, my husband and I did our best to make the Haredi rabbanim issue a statement forbidding public gatherings for the burning of <i>chametz</i>, having Pesach Sedarim where people who were not immediate family members who lived in that home were invited and the like. I emailed every single Haredi newspaper and magazine I could think of and my husband called all of his connections. BMG and Lakewood responded appropriately, for which we were grateful. A forged statement came out claiming to be from various Hasidic rabbis in Boro Park- but I think the forger may have saved lives.<br />
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I was impressed with the discussions around mental health during a time of coronavirus, particularly because of the three day Yom Tov that was going to occur. Marc Fein helped<a href="https://docs.google.com/spreadsheets/d/15ag7eeXvDa5uXLlKO9LLYdOakIK2Sid6qNRHGx9qoJM/edit?fbclid=IwAR2ec_RpVeYU93Xrv6edOwsprzzkUEVnn6yIAItMoOCrl1dvGZVYEklZv60#gid=1949661330" target="_blank"> create a document</a> that pulled together various rabbis' views and responses on this issue, and the RCA issued a response explaining all the ways in which it was important that people call or use technology on Yom Tov if they felt their mental health was threatened. This was an important and exciting breakthrough for our rabbinate (the Orthodox rabbinate in particular).<br />
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It is now Chol Hamoed and a month since I have been anywhere that wasn't my backyard or the few blocks near my house. I feel cooped up and frustrated. There are only so many TV shows one can watch and books one can read. I also prefer teaching, even online teaching, to being at home on break. It seems unlikely that sheltering in place will end anytime soon- it is very possible virtual school will be the order of the day for the rest of the year. It is unclear whether summer camps will open. I recognize that others have it much worse than I do, but that doesn't mean my everyday, humdrum existence - cooking meals, washing dishes, doing laundry, watching kids, all while remaining at home without any ability to interact face-to-face with others- is easy.Chanahttp://www.blogger.com/profile/17655144434904957767noreply@blogger.com0tag:blogger.com,1999:blog-12970718.post-33508254103112166332020-03-22T07:25:00.000-04:002020-03-22T07:28:33.843-04:00Life Under Coronavirus: Week 1I woke up at this ungodly hour feeling the strong urge, no need, to write. It's not really ungodly- 5:50am- except that I went to bed at 1:30am. As I do when I stay up all night reading about coronavirus, about the risks as they apply to me and people I love.<br />
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I'm living in a strange time, and I sense that I will want to document it. Writing is the way I understand myself- it's always been the way that I am in touch with my soul. So perhaps I can write myself to understanding of the world I'm living in now- a confusing one, but a beautiful one.<br />
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The novel coronavirus originated in China. We saw the death toll rise. We read about whole sections of China being under lockdown, being quarantined. And yet I thought to myself, "This can't happen here, in the United States. That's something happening there, to other people. People I don't know." And I chuckled as I read stories of children crashing their homework app, giving it one-star ratings in the app store so that it would be removed. I even shared their story with students, along with reassuring information that people in their age demographic were not being severely affected by the virus. In short, I played it down- because I believed it wasn't a big deal. People were comparing it to the flu, and I wasn't scared of the flu.<br />
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Then it was elsewhere. Italy. And finally, people I knew were being affected. The Modern Orthodox high school SAR decided to close its doors and move to online learning. My colleagues at Frisch were self-quarantining at home. I still did not believe, and was angry when my husband spent what I felt was an exorbitant amount of money stocking up on groceries for two weeks. At last, we realized there was a strong chance it was coming our way and my colleague and I reached out to our head of school to plan next steps and how to prepare teachers for our imminent reality of Zoom learning, and reliance upon PowerSchool to post all of our materials. I was also scrambling because my younger child's school had closed for Parent Teacher conferences on Thursday, March 12- but then decided not to reopen. I stayed home on Friday, March 13 to watch him and emailed my principal that I had to figure out childcare for him and my daughter, as her school emailed us that Friday that they too were closing. My daughter was upset because that Sunday was supposed to have been parent-teacher conferences and she had created a wishlist with books she wanted us to purchase at the Book Fair. At that point, my biggest concern was that my children were home while I was still teaching at school, and I didn't have a plan in place. My head of school emailed me to say chances were their schools would be closed for closer to 5 weeks, not 2, and I began panicking about having them home with me through Pesach. How exactly was I going to make Pesach with two little ones running around?<br />
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Despite watching my son that Friday, I came in to have a meeting with our head of school and my fellow tech guru so we could make a plan to train teachers. Our principal held an all-faculty Zoom meeting that Saturday night to prepare everyone, and my colleague and I taught all the teachers how to use Zoom and PowerSchool during Monday, March 16. By then, Governor Pritzker had cancelled all schools, private and public, and said they would be closed through March 20th. This was unprecedented- Chicago Public Schools almost never closes, and they had already had an 11 day teachers' strike. Obviously, our school was cancelled as well. That Monday was the day that students came to school to pick up their belongings while my colleague and I held trainings in the Science Commons. I was there from 9:45am-4:30pm; he was there longer. We set people up on their iPads and personal computers and we hoped and prayed that everything would go relatively smoothly.<br />
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Tuesday, March 17, was our launch day. Immediately, we needed to troubleshoot- and we did. I sent out a Tech Tools Cheatsheet with every possible weblink for our school system our teachers could need. I relied on Screencastify to make short videos to walk everyone through what to do. The next day, we responded to teachers' needs regarding Zoom, and sent out a Zoom cheatsheet. And then I taught teachers how to upload their PDFs to Google Drive and share them with their students. Throughout all of this, I had also offered to help others who were in a bind and struggling to figure out new technology, posting in JEDLAB. I posted because my friend Marc told me he thought my skills would meet a need, and I was shocked, surprised and gratified to see that over 143 people liked it. Suddenly, I was receiving 30 emails and making times to talk to people I had never met before- trying to help them see which tech tools would be a most appropriate fit for them. Here's the post for the sake of posterity:<br />
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That entire week was exhausting. I went to bed very late, working on helping people- those I knew and those I didn't- with technology. I was also heartsick over my first class with misbehaving students (they invited crashers to our Zoom meeting, played inappropriate music and scribbled all over my shared screen). Even though that was only one class out of five, my reaction tends to be to focus on what went wrong as opposed to what went right (which is to be expected- that is, after all, human). I also spent the week sad for my seniors- people who had been looking forward to Fashion Show, Senior Retreat and even Graduation- when we now did not know if any of that would happen.<br />
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While this was occurring, Chicago was engaging in an internal battle over what to do with the shuls and places of worship. The CRC, represented by Rabbi Yona Reiss, sent out a letter explaining that all shuls needed to close immediately, that no house minyanim were permitted, and that smachot had to be celebrated in small ways, with very few people in attendance. However, Rav Fuerst offered a different <i>psak</i>, and so some other shuls stayed open. I knew this was a mistake and found it frustrating, but didn't have any power to correct it. Later, I urged a doctor I knew to call Rav Fuerst and explain the medical situation- later in the week, the Agudah joined with the CRC and *all* the schools closed. Additionally, Chicago Public Schools (and thus us, who would follow suit) were closed through April 20, which was after Pesach. Governor Pritzker also issued a shelter-in-place order for all residents of Illinois lasting through April 7. If we were not essential personnel, we needed to work from home, going out only to get groceries or visit the pharmacy.<br />
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In the wider world, coronavirus was affecting people my age and people were becoming critically ill, though not dying. My colleagues at Frisch had colleagues who were our age and hospitalized. This worried me, as this illness had originally been billed as one that only affected the elderly and immunocompromised. I was also reading about restauranteurs who were losing significant portions of their income because Pritzker had restricted their restaurants to offering takeout or delivery only. My husband and I ordered from some restaurants solely to support them during this difficult time. My Grandma, who had originally made plans to spend Pesach in Israel, changed them to come home to Chicago. Then, she decided to change them again, most likely staying in Florida to avoid flying and coming into contact with individuals who might have COVID19 in the airport. More concerning, we had friends who were running out of PPE (personal protective equipment) because lay individuals had made a run on stores and purchase so many n95 masks. Now we had websites like <a href="https://findthemasks.com/" target="_blank">FindTheMasks</a> where people were begging for regular individuals to donate masks to hospitals and medical centers. Instacart and other services that allow for groceries to be delivered to one's home were so overwhelmed by demand that it was impossible to book deliveries for at least a week out.<br />
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There were also positives. Facebook groups such as Parenting Under Quarantine and Homeschooling When You Have To cropped up, everyone offering positive feedback, support and tips to one another. The vast majority of EdTech companies expanded their free offerings or started offering full use of their product for free to anyone and any school that had been affected by coronavirus. Schools that were closed, including my children's schools, started sending home links for Zoom meetings so the children could do Tefillah or Asifat Kitah together. They also provided pre-recorded videos and packets so school could continue from the comfort of our homes. At my request, one teacher got my daughter set up with <a href="https://www.getepic.com/" target="_blank">GetEpic</a> so that she could listen to as many audiobooks as her heart desired- for free! People did their best to support their local businesses and bakeries- and bakers got creative. Now that they were no longer providing cakes and cookies to celebrate people's <i>smachot</i>, they decided to provide cupcake-decorating kits or cookie-decorating kits, or, like North Shore, to offer delivery of their products to people's homes.<br />
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None of us know how or when this ends. My student<a href="https://covidimpact.wordpress.com/" target="_blank"> started a blog</a>, and made an argument that later <a href="https://www.nytimes.com/2020/03/20/opinion/coronavirus-pandemic-social-distancing.html" target="_blank">made it to the New York Times</a> (albeit written by someone else), that our current solution to coronavirus is worse than the disease. It's going to throw us into an economic recession, and possibly an economic depression. Meanwhile, people are saying we will be home through May, and maybe even through the rest of the academic year. Nobody knows. We are all aiming to keep our spirits up, and hoping for the best outcome possible. Schools are getting creative to help students stay positive - ICJA had a concert this past Friday with Simcha Leiner for exactly that reason. We have more fun online activities in the works as well.<br />
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Social distancing, quarantine, the fact that the Javits Center in New York is being eyed to become a field hospital...it's like we are living in a bad dream. I can't help but think about my prayers this past Rosh Hashana, and how I recited Unetaneh Tokef, thinking as I always do about "who will live and who will die." This year is the year where "who by plague" is applicable. But I hope we can find treatments for this illness, and eventually a vaccine as well, and that we will be able to weather the storm and come out more united and connected on the other side.Chanahttp://www.blogger.com/profile/17655144434904957767noreply@blogger.com0tag:blogger.com,1999:blog-12970718.post-78288735741769769342019-12-09T23:57:00.002-05:002019-12-09T23:57:47.418-05:00IntercisionI've been watching the HBO rendition of "His Dark Materials," an adaptation of the series of books written by Phillip Pullman. I've just finished episode 1x05, titled 'The Lost Boy.'<br />
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One of the things this adaptation of the series brought to mind was that <a href="https://hisdarkmaterials.fandom.com/wiki/Intercision" target="_blank">intercision </a>(or cutting a child apart from their daemon, what we would call our soul) was akin to experiments performed on children during the Holocaust. In the book depiction (which I read when I was much younger) it seemed more similar to castration, or separating a child from their sexuality. In the same way the Church might do that to altar boys to keep them as sopranos (and so that they might remain pure/ untouched by original sin), so too the Magisterium is performing this separation upon children. (The castration comparison also fits the puberty imagery relating to the "change" when one's daemon retains one form forever.)<br />
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But the Holocaust imagery is an important and disturbing parallel, and I think the show is right to play up that connection. (Especially as we approach a time where so many do not remember or have forgotten the Holocaust and the scope of the tragedies that occurred during it).<br />
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One thing the show got wrong- the scene in the books when Tony is found holding the piece of dried fish instead of his soul is one of THE MOST DISTURBING scenes in ALL of children's literature (and I have read a lot of children's literature) and they cut it. This was a mistake. (Screenshot below- click to enlarge- of Lyra understanding the importance of the fish when the adults do not).<br />
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<br />Chanahttp://www.blogger.com/profile/17655144434904957767noreply@blogger.com1tag:blogger.com,1999:blog-12970718.post-88214028465893118152019-11-11T10:07:00.001-05:002019-11-11T10:09:53.756-05:00To Take, To Grasp, To Lose: David as a Player in a Tale out of Genesis <div style="text-align: center;">
There once was a king. </div>
<div style="text-align: center;">
<br /></div>
<div style="text-align: center;">
This king took. </div>
<div style="text-align: center;">
<br /></div>
<div style="text-align: center;">
He took the woman who revived, aroused, inspired passion in him. </div>
<div style="text-align: center;">
He grasped her, kissed her, caressed her. </div>
<div style="text-align: center;">
He gave her a child.
But then he lost. </div>
<div style="text-align: center;">
He lost the child. </div>
<div style="text-align: center;">
He lost his other children, too. </div>
<div style="text-align: center;">
One to rape. One to fratricide. Two to rebellion. </div>
<div style="text-align: center;">
Was it worth what he took? </div>
<br />
~<br />
In II Samuel 11, we encounter a story:<br />
<br />
<table cellpadding="4" cellspacing="4" style="font-family: David; width: 100%px;"><tbody>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><b>ב</b> וַיְהִי לְעֵת הָעֶרֶב, וַיָּקָם דָּוִד מֵעַל מִשְׁכָּבוֹ וַיִּתְהַלֵּךְ עַל-גַּג בֵּית-הַמֶּלֶךְ, <span style="background-color: orange;">וַיַּרְא </span>אִשָּׁה רֹחֶצֶת, מֵעַל הַגָּג;<span style="background-color: yellow;"> וְהָאִשָּׁה, טוֹבַת מַרְאֶה מְאֹד.</span></td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>2</b> And it came to pass at eventide, that David arose from off his bed, and walked upon the roof of the king's house; and from the roof he saw a woman bathing; and the woman was very beautiful to look upon.</td></tr>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/null" name="3"></a><b>ג</b> וַיִּשְׁלַח דָּוִד, וַיִּדְרֹשׁ לָאִשָּׁה; וַיֹּאמֶר, הֲלוֹא-זֹאת בַּת-שֶׁבַע בַּת-אֱלִיעָם--אֵשֶׁת, אוּרִיָּה הַחִתִּי.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>3</b> And David sent and inquired after the woman. And one said: 'Is not this Bath-sheba, the daughter of Eliam, the wife of Uriah the Hittite?'</td></tr>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/null" name="4"></a><b>ד</b> <span style="background-color: #d0e0e3;"> וַיִּשְׁלַח</span> דָּוִד מַלְאָכִים <span style="background-color: cyan;">וַיִּקָּחֶהָ,</span> וַתָּבוֹא אֵלָיו וַיִּשְׁכַּב עִמָּהּ, וְהִיא מִתְקַדֶּשֶׁת, מִטֻּמְאָתָהּ; וַתָּשָׁב, אֶל-בֵּיתָהּ.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>4</b> And David sent messengers, and took her; and she came in unto him, and he lay with her; for she was purified from her uncleanness; and she returned unto her house.</td></tr>
</tbody></table>
There were consequences.<br />
<br />
<table cellpadding="4" cellspacing="4" style="font-family: David; width: 100%px;"><tbody>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><b>י</b> וְעַתָּה, לֹא-תָסוּר חֶרֶב מִבֵּיתְךָ--עַד-עוֹלָם: עֵקֶב, כִּי בְזִתָנִי, וַתִּקַּח אֶת-אֵשֶׁת אוּרִיָּה הַחִתִּי, לִהְיוֹת לְךָ לְאִשָּׁה. {ס}</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>10</b> Now therefore, the sword shall never depart from thy house; because thou hast despised Me, and hast taken the wife of Uriah the Hittite to be thy wife. <b>{S}</b></td></tr>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/null" name="11"></a><b>יא</b> כֹּה אָמַר יְהוָה, הִנְנִי מֵקִים עָלֶיךָ רָעָה מִבֵּיתֶךָ, וְלָקַחְתִּי אֶת-נָשֶׁיךָ לְעֵינֶיךָ, וְנָתַתִּי לְרֵעֶיךָ; וְשָׁכַב עִם-נָשֶׁיךָ, לְעֵינֵי הַשֶּׁמֶשׁ הַזֹּאת.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>11</b> Thus saith the LORD: Behold, I will raise up evil against thee out of thine own house, and I will take thy wives before thine eyes, and give them unto thy neighbour, and he shall lie with thy wives in the sight of this sun.</td></tr>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/null" name="12"></a><b>יב</b> כִּי אַתָּה, עָשִׂיתָ בַסָּתֶר; וַאֲנִי, אֶעֱשֶׂה אֶת-הַדָּבָר הַזֶּה, נֶגֶד כָּל-יִשְׂרָאֵל, וְנֶגֶד הַשָּׁמֶשׁ. {ס}</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>12</b> For thou didst it secretly; but I will do this thing before all Israel, and before the sun.'</td></tr>
</tbody></table>
<br />
I realized that this story- and its consequences- echo those in the Book of Genesis. Now, Genesis is a book dedicated to exploring the need for a sexual ethic, and explaining what ensues when there is no sexual ethic. Without one, men attempt to sodomize other men. Jacob's daughter is raped. Lot and his daughters sleep together. And <b>kings take women who are not theirs. </b><br />
<b><br /></b>
It happens multiple times. Pharaoh takes Sarah. Abimelech takes Sarah. The reason the kings do this is because they are playing by the sexual ethics of the time- where to see a beautiful woman is to take her.<br />
<br />
In Genesis 12:<br />
<br />
<table cellpadding="4" cellspacing="4" style="font-family: David; width: 100%px;"><tbody>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><b>יד</b> וַיְהִי, כְּבוֹא אַבְרָם מִצְרָיְמָה; וַיִּרְאוּ הַמִּצְרִים אֶת-הָאִשָּׁה, <span style="background-color: yellow;">כִּי-יָפָה הִוא מְאֹד.</span></td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>14</b> And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair.</td></tr>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/null" name="15"></a><b>טו</b> <span style="background-color: orange;">וַיִּרְאוּ אֹתָהּ</span> שָׂרֵי פַרְעֹה, וַיְהַלְלוּ אֹתָהּ אֶל-פַּרְעֹה; וַ<span style="background-color: cyan;">תֻּקַּח הָאִשָּׁה</span>, בֵּית פַּרְעֹה.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>15</b> And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh's house.</td></tr>
</tbody></table>
<br />
Then Genesis 20:<br />
<br />
<table cellpadding="4" cellspacing="4" style="font-family: David; width: 100%px;"><tbody>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><b>ב</b> וַיֹּאמֶר אַבְרָהָם אֶל-שָׂרָה אִשְׁתּוֹ, אֲחֹתִי הִוא; <span style="background-color: #cfe2f3;">וַיִּשְׁלַח</span>, אֲבִימֶלֶךְ מֶלֶךְ גְּרָר, <span style="background-color: cyan;">וַיִּקַּח</span>, אֶת-שָׂרָה.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>2</b> And Abraham said of Sarah his wife: 'She is my sister.' And Abimelech king of Gerar sent, and took Sarah.</td></tr>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/null" name="3"></a><b>ג</b> וַיָּבֹא אֱלֹהִים אֶל-אֲבִימֶלֶךְ, בַּחֲלוֹם הַלָּיְלָה; וַיֹּאמֶר לוֹ, הִנְּךָ מֵת עַל-הָאִשָּׁה אֲשֶׁר-לָקַחְתָּ, וְהִוא, בְּעֻלַת בָּעַל.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>3</b> But God came to Abimelech in a dream of the night, and said to him: 'Behold, thou shalt die, because of the woman whom thou hast taken; for she is a man's wife.'</td></tr>
</tbody></table>
<br />
Each time a king takes a woman, he suffers the consequences.<br />
Pharaoh and his household suffer great plagues.<br />
Abimelech is threatened with death and the death of his entire household.<br />
<br />
What is David's punishment?<br />
There are many pieces to it.<br />
<h3>
It is as though God is saying, "You would like to play by the sexual ethic of the kings in Genesis? Fine. Let's play."</h3>
But be aware...you might not like what that means.<br />
<br />
Many of the worst Genesis stories are echoed in the fallout from David's actions.<br />
<br />
In Genesis, Dina is raped. In David's story, Tamar is raped.<br />
In Genesis, Jacob's sons use trickery to avenge her rape. In David's story, Absalom uses trickery to avenge Tamar's rape.<br />
In Genesis, incest is committed between father and daughter. In David's story, incest is committed between brother and sister.<br />
In Genesis, Joseph's brothers hate him so much that they "cannot speak a kind word to him." In David's story, Absalom hates his brother so much that he cannot speak to him.<br />
In Genesis, Joseph's brothers aim to kill him (although, at the last minute, they do not). In David's story, Absalom kills Amnon.<br />
In Genesis, Jacob loses a beloved son and cannot get over his death. Then, he is threatened with the loss of another son, Benjamin. In David's story, David loses Amnon and eventually loses the beloved Absalom as well.<br />
<br />
This is not a coincidence.<br />
<br />
It is a direct result of David's choice. He chose to act like a Pharoah. An Abimelech. To live by the sexual ethic of that time.<br />
<br />
So God gave him what he wished for. In its entirety.<br />
<br />
And so David became a player in a tale out of Genesis.<br />
<br />Chanahttp://www.blogger.com/profile/17655144434904957767noreply@blogger.com0tag:blogger.com,1999:blog-12970718.post-70716103246301056632019-09-13T15:13:00.000-04:002019-09-13T15:13:01.173-04:00We, Too, Are YU: How To Support LGBT Individuals in a Halakhic Way As a proud Stern and Revel alumna, I have been thinking about the upcoming march entitled "We, Too Are YU: Students March for LGBTQ+ Representation." This is an issue I cared about back at YU (I <a href="http://curiousjew.blogspot.com/2009/12/being-gay-in-orthodox-world.html" target="_blank">wrote the transcript</a> for the famous panel "Being Gay in the Orthodox World" and had an entire edition of The Observer devoted to Dr. Ladin coming out as trans). It remains an issue I care about because I have friends, former students and students who are members of the LGBTQ+ community. Additionally, I teach a unit on secular and traditional Jewish perspectives on the LGBTQ+ movement (which focuses on both traditional and contemporary sources and news articles). Due to all of this, I'd like to look at the causes this group is marching for and consider whether or not they can exist with the halakhic ethos that underpins Yeshiva University and makes it unique.<br />
<br />
The following photo was posted in the Yeshiva University College Democrats Facebook group outlining the causes for which this march advocates.<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgplAO-v-opFK0XBby0UtsptFAvf1QBgp1688JkNDINkI8tguDroAhTZ7ILpwtogst0GsSfuSygTqs5hKmf4u-pMhaglabI3LlYH9mAtWLXaeAtBtmlpBEq0x6Lc6Nd5kqhJIG25A/s1600/70599263_2888999097794412_1608724307599425536_n.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="960" data-original-width="680" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgplAO-v-opFK0XBby0UtsptFAvf1QBgp1688JkNDINkI8tguDroAhTZ7ILpwtogst0GsSfuSygTqs5hKmf4u-pMhaglabI3LlYH9mAtWLXaeAtBtmlpBEq0x6Lc6Nd5kqhJIG25A/s320/70599263_2888999097794412_1608724307599425536_n.jpg" width="226" /></a></div>
<br />
<b>CAUSE 1- "A statement from President Berman condemning homophobic rhetoric of students, rabbis, and faculty on campus. Any instance of homophobia will be investigated by the administration."</b><br />
<br />
I am 100% behind this cause. Believing that halakha forbids a man to have intercourse with or marry another man (and that women are not permitted to perform sexual acts with or marry other women) does not give anyone license to demean, disparage, mock or be cruel to individuals who identify as gay. Similarly, believing that halakha forbids wearing clothing associated with the opposite sex and that GCS (gender confirmation surgery) comes with many halakhic problems, including deliberate sterilization, does not permit someone to demean, disparage, mock or be cruel to individuals who identify as trans.<br />
<br />
That having been said, the <i>yeshiva </i>and the university must still be able to teach our traditional and beloved Jewish texts (including those texts that deal with the topic of homosexuality) when giving <i>shiurim </i>without this being termed homophobia. It must be clear that homophobia does not encompass an academic or halakhic discussion of the topic of homosexuality within Judaism.<br />
<br />
<b>CAUSE 2- "Events involving LGBTQ+ issues and speakers may not be denied by the Office of Student Life or anyone else on the basis of them being LGBTQ+."</b><br />
<br />
This one is more complicated. I do not know what the current standard for other clubs is, and the protocols that are used when they invite speakers. For example, if a TAC/SOY representative were to invite someone who is known to be an atheist to speak about atheism while advertising that as a Torah event, my assumption is that they would be forbidden to proceed. In such a case, if a speaker is going to come to campus to advocate choices which directly contradict the Torah and rabbinic laws (for example, if Rabbi Steve Greenberg were going to come speak and state that his choices are supported by halakha), that would be equally problematic. If, on the other hand, clubs are permitted to bring in speakers even when they clash with the overall mission of Yeshiva University simply so that diverse viewpoints are presented, then the same permission should be given to individuals who would like to invite someone who identifies as LGBTQ+ to speak about those causes.<br />
<br />
<b>CAUSE 3- "An administrator whose job it is to promote diversity and inclusiveness on campus- just as YU's Cardozo School of Law has."</b><br />
<br />
I found <a href="https://cardozo.yu.edu/about-cardozo/diversity-and-inclusion-cardozo" target="_blank">this statement </a>about diversity and inclusion on the YU's Cardozo School of Law website. I think diversity is a value and support the desire to build a community that is comprised of "a broad range of perspectives, life experiences and cultural backgrounds." At the same time, Cardozo is different from Yeshiva University in fundamental ways. Cardozo students are law students, learning the same curriculum as those at any other law school. Non-Jewish students and students of all sexual orientations, genders and the like are obviously welcomed to attend. In contrast, Yeshiva University is a private university serving a religious community. Those individuals are mandated to take Judaic Studies in addition to their general studies commitments, and many of them are committed to leading observant lives as well. That is the reason many students choose to attend Yeshiva University as opposed to any other college. I'm all for increasing diversity and wanting to attract students who are Jewish to YU, regardless of sexual orientation. That said, deliberately recruiting trans students would lead to many halakhic challenges (with minyanim, with which school they would attend- Stern or Yeshiva College, with rooming) and I'm not sure they would be best served within the YU environment.<br />
<br />
<b>CAUSE 4- "YC and Stern orientations must have a session about tolerance and acceptance of LGBTQ+ students, including resources for students identifying with the LGBTQ+ community." </b><br />
<br />
I 100% agree that YC and Stern orientations must have a session about tolerance and acceptance of LGBTQ+ students. There is far too much ignorance in the Orthodox world about what sexual orientation means or what gender dysphoria is. Someone who identifies as a member of the LGBTQ+ community deserves to be welcomed, loved and appreciated - even if I as a YU student believe that their choices clash with halakha. That said, I am unclear as to what it means to provide "resources" for students identifying with the LGBTQ+ community. For example, if the suggestion is that YU must refer an individual with gender dysphoria to individuals who will tell them to transition, that is in clear violation of halakha. If "resources" means that there is a support group, trained RAs or counselors available to talk to these students, then I am 100% on board.<br />
<br />
<b>CAUSE 5- "YU Students should be allowed to have a Gay-Straight Alliance club on campus. It must be clear that it is a GSA."</b><br />
<br />
I absolutely support individuals who identify as LGBTQ+ having a safe space to meet on campus. That said, this space cannot be identified as a GSA club. It is at odds with halakha and the mission of Yeshiva University. <a href="https://gsanetwork.org/what-is-a-gsa/" target="_blank">GSA Network </a>defines a GSA in the following way:<br />
<br />
"GSA clubs, or GSAs for short, are student-run organizations that unite LGBTQ+ and allied youth to build community and organize around issues impacting them in their schools and communities. GSAs have evolved beyond their traditional role to serve as safe spaces for LGBTQ+ youth in middle schools and high schools, <b>and have emerged as vehicles for deep social change related to racial, gender, and educational justice [</b>emph mine].<br />
<br />
A growing body of research confirms that the presence of a GSA has a positive and lasting effect on student health, wellness, and academic performance. It can also protect students from harassment based on sexual orientation or gender identity, and improve school climates for all students in the long-term."<br />
<br />
The difficulty of having a GSA on a religious campus is that the club is no longer there merely to serve as a safe space and support group. The club comes with a focus on "social change related to racial, gender and educational justice." That social change declares that gender is a construct and therefore one can transition between genders, something which traditional Judaism and halakha does not support. It also advocates for acting upon one's sexuality (having a sexual or romantic relationship with a partner of the same gender), which once again, clashes with halakha.<br />
<br />
Beyond the causes outlined here, the "We, Too, Are YU" march has been<a href="https://yuobserver.org/2019/09/on-halakha-and-lgbt/" target="_blank"> linked by Professor Aaron Koller</a> to a worldview that is at odds with the halakhic perspective. He states, "In a clash between humanity and halakha, opt for humanity, and have enough faith in halakha that the problem will be solved. And if somehow the conflict remains intractable, I would rather suffer for being a good person than sacrifice someone else’s life on the altar of my religiosity."<br />
<br />
This approach forgets about God. It places one's own perspective of what is right, true, moral or good above what God wishes from us. It assumes our ever-evolving view of what is humane trumps God's knowledge of what is good for us- beings that <i>S/He </i>created. If Professor Koller is a spokesperson for the "We, Too Are YU" movement - if he is its representative, and personifies the perspective behind it- then it is not a march I would be comfortable attending.<br />
<br />
But here is what I absolutely DO support, and believe any person who loves God and halakha should support:<br />
<br />
<ul>
<li>A statement from President Berman banning homophobic rhetoric on campus- no matter if it stems from rabbis, teachers or students </li>
<li>Promoting an atmosphere of diversity and inclusiveness</li>
<li>YC and Stern orientation sessions teaching about tolerance and acceptance of LGBTQ+ identifying students</li>
<li>Trained RAs, counselors and others who can offer love and support to LGBTQ+ identifying students</li>
<li>A safe space/ club for individuals who identify as LGBTQ+ to gather and find support</li>
</ul>
<div>
There is no question that YU students who identify as LGBTQ+ should be welcomed, assured of their safety, and that fellow students and teachers must show that these members of our YU community, like all other members, are valued and loved. At the same time, it should be clear that loving someone does not mean agreeing with all their choices. </div>
<div>
<br /></div>
<div>
I love God. I love His Torah. I also love my students who identify as LGBTQ+. For some people, this is a contradiction. It does not have to be. </div>
Chanahttp://www.blogger.com/profile/17655144434904957767noreply@blogger.com2tag:blogger.com,1999:blog-12970718.post-29778610570826475992018-12-08T22:33:00.000-05:002018-12-08T22:44:02.827-05:00Safeguard My Son: Why Only Judah Can Serve as Benjamin's Protector A local rabbi asks questions about the <i>parsha </i>(Torah section that is read aloud in synagogue) each week. This week he asked why Jacob was willing to entrust Benjamin to Judah but not to Reuben (see Genesis 42:36-43:1-10).<br />
<br />
I felt the answer was obvious; my husband told me to write it up so here goes...<br />
<br />
Reuben offers his two sons (Jacob's grandchildren) as sureties. It seems to be his guilt speaking (for he intended to save Joseph but instead is party to causing him to be sold, possibly lost or dead) when he declares:<br />
<br />
<table cellpadding="4" cellspacing="4" style="font-family: David; width: 100%px;"><tbody>
<tr><td class="h" style="direction: rtl; font-size: 26.4px; text-align: right; unicode-bidi: embed; vertical-align: top;"><b>לז</b> וַיֹּאמֶר רְאוּבֵן, אֶל-אָבִיו לֵאמֹר, אֶת-שְׁנֵי בָנַי תָּמִית, אִם-לֹא אֲבִיאֶנּוּ אֵלֶיךָ; תְּנָה אֹתוֹ עַל-יָדִי, וַאֲנִי אֲשִׁיבֶנּוּ אֵלֶיךָ.</td><td style="direction: ltr; font-size: 19.2px; unicode-bidi: embed; vertical-align: top;"><b>37</b> And Reuben spoke unto his father, saying: 'Thou shalt slay my two sons, if I bring him not to thee; deliver him into my hand, and I will bring him back to thee.'</td></tr>
</tbody></table>
<br />
Jacob is disturbed by this offer- these are the grandiose, desperate words of an individual who has not actually suffered child-loss but who is attempting to atone. If one understands the loss of a child (as Jacob has experienced, losing Joseph) they would never make a statement like this. It would be unthinkable.<br />
<br />
Judah, in contrast, has lost children. Two of them. And he understands what it is like to withhold a third child out of fear of losing him as well. Indeed, there's a distinct parallel between him and his father, Jacob. In Genesis 38:11 Judah says<br />
<br />
<table cellpadding="4" cellspacing="4" style="font-family: David; width: 100%px;"><tbody>
<tr><td class="h" style="direction: rtl; font-size: 26.4px; text-align: right; unicode-bidi: embed; vertical-align: top;"><b>יא</b> וַיֹּאמֶר יְהוּדָה לְתָמָר כַּלָּתוֹ שְׁבִי אַלְמָנָה בֵית-אָבִיךְ, עַד-יִגְדַּל שֵׁלָה בְנִי--כִּי אָמַר, פֶּן-יָמוּת גַּם-הוּא כְּאֶחָיו; וַתֵּלֶךְ תָּמָר, וַתֵּשֶׁב בֵּית אָבִיהָ.</td><td style="direction: ltr; font-size: 19.2px; unicode-bidi: embed; vertical-align: top;"><b>11</b> Then said Judah to Tamar his daughter-in-law: 'Remain a widow in thy father's house, till Shelah my son be grown up'; for he said: 'Lest he also die, like his brethren.' And Tamar went and dwelt in her father's house.</td></tr>
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This echoes Jacob's fear, declared in Genesis 42:36<br />
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<tr><td class="h" style="direction: rtl; font-size: 26.4px; text-align: right; unicode-bidi: embed; vertical-align: top;"><b>לו</b> וַיֹּאמֶר אֲלֵהֶם יַעֲקֹב אֲבִיהֶם, אֹתִי שִׁכַּלְתֶּם: יוֹסֵף אֵינֶנּוּ, וְשִׁמְעוֹן אֵינֶנּוּ, וְאֶת-בִּנְיָמִן תִּקָּחוּ, עָלַי הָיוּ כֻלָּנָה.</td><td style="direction: ltr; font-size: 19.2px; unicode-bidi: embed; vertical-align: top;"><b>36</b> And Jacob their father said unto them: 'Me have ye bereaved of my children: Joseph is not, and Simeon is not, and ye will take Benjamin away; upon me are all these things come.'</td></tr>
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<br />
Judah lost two children and sought to protect the third.<br />
Jacob loses two children (Joseph, Simeon) and seeks to protect the third.<br />
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And thus, when Judah speaks to Jacob, he comes from a place of understanding and empathy. He understands Jacob because he has lived what has happened to Jacob. Importantly, he has also learned how to take responsibility for his actions- good and ill. As Rabbi Ari Kahn explains, Judah is the one to coldly say "What profit is there in our brother's death?" and to suggest the sale instead. It is therefore unsurprising that his own children show no familial leanings- they do not wish to build a family lest they mar their wife Tamar's beauty and they do not wish to build up their dead brother's legacy through siring a child in his stead. When Judah declares to Tamar, "You are more righteous than me," is is the beginning of an understanding that overall, he has lived his life incorrectly. First, he witnesses the lengths to which she is willing to go to build a family, and feels shamed by his own indifference to his family. Second, the man who coldly weighed the profit in a brother's murder is now willing to step forward to save Tamar from the devouring fire even though she wronged him, deceiving him and now the cause of his public humiliation (the rabbinic equivalent of death). This choice- to put family and life above his personal gratification- is the turning point that will eventually lead him to step forward in <i>Parshat Vayigash </i>and offer himself in place of Benjamin.<br />
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And thus it makes sense that Judah declares (Genesis 43:8-9)<br />
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<tr><td class="h" style="direction: rtl; font-size: 26.4px; text-align: right; unicode-bidi: embed; vertical-align: top;"><b>ח</b> וַיֹּאמֶר יְהוּדָה אֶל-יִשְׂרָאֵל אָבִיו, שִׁלְחָה הַנַּעַר אִתִּי--וְנָקוּמָה וְנֵלֵכָה; וְנִחְיֶה וְלֹא נָמוּת, גַּם-אֲנַחְנוּ גַם-אַתָּה גַּם-טַפֵּנוּ.</td><td style="direction: ltr; font-size: 19.2px; unicode-bidi: embed; vertical-align: top;"><b>8</b> And Judah said unto Israel his father: 'Send the lad with me, and we will arise and go, that we may live, and not die, both we, and thou, and also our little ones.</td></tr>
<tr><td class="h" style="direction: rtl; font-size: 26.4px; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/u/1/null" name="9"></a><b>ט</b> אָנֹכִי, אֶעֶרְבֶנּוּ--מִיָּדִי, תְּבַקְשֶׁנּוּ: אִם-לֹא הֲבִיאֹתִיו אֵלֶיךָ וְהִצַּגְתִּיו לְפָנֶיךָ, וְחָטָאתִי לְךָ כָּל-הַיָּמִים.</td><td style="direction: ltr; font-size: 19.2px; unicode-bidi: embed; vertical-align: top;"><b>9</b> I will be surety for him; of my hand shalt thou require him; if I bring him not unto thee, and set him before thee, then let me bear the blame for ever.</td></tr>
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<b>Let us live and not die- we, you and our little ones</b>- Judah's focus is on the value of family- <i>all </i>family, no matter whether they profit him or do not profit him.<br />
<b>I will be a surety to him</b>- I have already demonstrated that I will put the life of another above my own, as shown by the episode with Tamar.<br />
<b>Of my hand shall you require him- </b>I, who understands what it is like to lose two children, and who could not bear to part with my third.<br />
<b>If I bring him not to thee and set him not before thee, then let me bear the blame forever- </b>I will know how I have failed you in a way that no other <i>can </i>know. Because I know what it is like for a child- two children- to die, and there is no blame you could apportion to me that would be worse than the blame I would feel if I caused you to lose this child.<br />
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Jacob can trust this vow, and so he allows Benjamin to travel with Judah.<br />
<br />Chanahttp://www.blogger.com/profile/17655144434904957767noreply@blogger.com1tag:blogger.com,1999:blog-12970718.post-12961570799998754972018-09-27T21:56:00.001-04:002018-09-27T22:01:03.531-04:00What Moses Can Teach Us About Brett Kavanaugh The biblical prophet Moses was no stranger to cruel allegations. Slanderous accusations were made about him, the most glaring of which suggested that he was engaging in affairs with married women (see <a href="https://www.sefaria.org/Sanhedrin.110a.5?lang=bi&with=all&lang2=en" target="_blank">Sanhedrin 110a </a>and various commentaries to Exodus 33:8). What led the nation to believe Moses capable of this kind of infamy? A series of events, <a href="http://www.aishdas.org/ta/5764/korach.pdf" target="_blank">all true, but misinterpreted.</a> When the women of the camp were asked to offer up their gold to forge the golden calf, they refused. Yet when Moses asked them to hand over their jewels for the Tabernacle, they did so with alacrity. Naturally, this made their husbands feel insecure and jealous. Whether the women were engaging in a kind of hero-worship or were naturally righteous, the end result was that they paid more heed to Moses' words than the words of their husbands. Additionally, Moses separated from his wife (see interpretations to Numbers 12) with what seemed to others to be superhuman strength; they nastily whispered that he must only have been able to do so because he was conducting a secret affair.<br />
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Our tradition asserts that Moses was the most remarkable of men. He was kind, and we are shown many instances in early Exodus that show him defending the helpless, whether Israelite or polytheist. He stayed true to God. He turned down offers where the Creator was willing to elevate him to the highest of status and destroy the wayward Israelite nation. He was dedicated to the people, and despite his errors, most notably at the scene that features the hitting of the rock, he remains an inspiration to us. But even he had allegations made about him. This shows it is possible for allegations to be made about the most upstanding, upright people.<br />
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At the same time, when Moses gives his farewell address in the book of Deuteronomy, one of the accomplishments he chooses to home in on regards his appointment of judges. In his words:<br />
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<tr><td class="h" style="direction: rtl; font-size: 26.4px; text-align: right; unicode-bidi: embed; vertical-align: top;"><b>ט</b> וָאֹמַר אֲלֵכֶם, בָּעֵת הַהִוא לֵאמֹר: לֹא-אוּכַל לְבַדִּי, שְׂאֵת אֶתְכֶם.</td><td style="direction: ltr; font-size: 19.2px; unicode-bidi: embed; vertical-align: top;"><b>9</b> And I spoke unto you at that time, saying: 'I am not able to bear you myself alone;</td></tr>
<tr><td class="h" style="direction: rtl; font-size: 26.4px; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/null" name="10"></a><b>י</b> יְהוָה אֱלֹהֵיכֶם, הִרְבָּה אֶתְכֶם; וְהִנְּכֶם הַיּוֹם, כְּכוֹכְבֵי הַשָּׁמַיִם לָרֹב.</td><td style="direction: ltr; font-size: 19.2px; unicode-bidi: embed; vertical-align: top;"><b>10</b> the LORD your God hath multiplied you, and, behold, ye are this day as the stars of heaven for multitude.--</td></tr>
<tr><td class="h" style="direction: rtl; font-size: 26.4px; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/null" name="11"></a><b>יא</b> יְהוָה אֱלֹהֵי אֲבוֹתֵכֶם, יֹסֵף עֲלֵיכֶם כָּכֶם--אֶלֶף פְּעָמִים; וִיבָרֵךְ אֶתְכֶם, כַּאֲשֶׁר דִּבֶּר לָכֶם.</td><td style="direction: ltr; font-size: 19.2px; unicode-bidi: embed; vertical-align: top;"><b>11</b> The LORD, the God of your fathers, make you a thousand times so many more as ye are, and bless you, as He hath promised you!--</td></tr>
<tr><td class="h" style="direction: rtl; font-size: 26.4px; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/null" name="12"></a><b>יב</b> אֵיכָה אֶשָּׂא, לְבַדִּי, טָרְחֲכֶם וּמַשַּׂאֲכֶם, וְרִיבְכֶם.</td><td style="direction: ltr; font-size: 19.2px; unicode-bidi: embed; vertical-align: top;"><b>12</b> How can I myself alone bear your cumbrance, and your burden, and your strife?</td></tr>
<tr><td class="h" style="direction: rtl; font-size: 26.4px; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/null" name="13"></a><b>יג</b> הָבוּ לָכֶם אֲנָשִׁים חֲכָמִים וּנְבֹנִים, וִידֻעִים--לְשִׁבְטֵיכֶם; וַאֲשִׂימֵם, בְּרָאשֵׁיכֶם.</td><td style="direction: ltr; font-size: 19.2px; unicode-bidi: embed; vertical-align: top;"><b>13</b> Get you, from each one of your tribes, wise men, and understanding, and full of knowledge, and I will make them heads over you.</td></tr>
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A close reader of the Torah notices something peculiar. In this instance, Moses indicates that judges must have certain qualities. They must be חכמים-wise men. They must be נבונים- understanding. They must be ידעים- full of knowledge. But these are not the qualities that were originally recommended for these arbitrators of justice.<br />
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The original qualities can be seen featured in Exodus 18:21, and is suggested by Jethro, Moses's father-in-law and originally, a priest of Midian.<br />
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<tr><td class="h" style="direction: rtl; font-size: 26.4px; text-align: right; unicode-bidi: embed; vertical-align: top;"><b>כא</b> וְאַתָּה תֶחֱזֶה מִכָּל-הָעָם אַנְשֵׁי-חַיִל יִרְאֵי אֱלֹהִים, אַנְשֵׁי אֱמֶת--שֹׂנְאֵי בָצַע; וְשַׂמְתָּ עֲלֵהֶם, שָׂרֵי אֲלָפִים שָׂרֵי מֵאוֹת, שָׂרֵי חֲמִשִּׁים, וְשָׂרֵי עֲשָׂרֹת.</td><td style="direction: ltr; font-size: 19.2px; unicode-bidi: embed; vertical-align: top;"><b>21</b> Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating unjust gain; and place such over them, to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.</td></tr>
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Jethro talks of the character traits these men must have. Knowledge is not sufficient. These men must be אנשי חיל- valorous, and able to serve in the post without being intimidated. They must also be יראי אלהים-God fearing. (An interesting note: in the book of Genesis, when there are miscarriages of justice such that women are taken from their protectors, who often claim the title of brother, this demonstrates that the culture was not God-fearing.) They must be אנשי אמת- men of truth; men who find lies and falsehoods or anything that remotely resembles falsehood utterly repugnant. They must be שנאי בצע- those who hate bribes. For those who will understand this reference, they must be men like Ned Stark.<br />
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A few verses later, we see who Moses appoints:<br />
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<tr><td class="h" style="direction: rtl; font-size: 26.4px; text-align: right; unicode-bidi: embed; vertical-align: top;"><b>כה</b> וַיִּבְחַר מֹשֶׁה אַנְשֵׁי-חַיִל מִכָּל-יִשְׂרָאֵל, וַיִּתֵּן אֹתָם רָאשִׁים עַל-הָעָם--שָׂרֵי אֲלָפִים שָׂרֵי מֵאוֹת, שָׂרֵי חֲמִשִּׁים וְשָׂרֵי עֲשָׂרֹת.</td><td style="direction: ltr; font-size: 19.2px; unicode-bidi: embed; vertical-align: top;"><b>25</b> And Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.</td></tr>
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Why does Moses only end up choosing men who are אנשי חיל but who lack the other qualities? It seems very strange.<br />
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There are several interpretations of the episode. Seforno among others suggests that Moses searched <i>in vain </i>to find men who possessed all the admirable qualities laid out by his father-in-law. He simply could not find such people, which is unsurprising, because men of that caliber are rare indeed. The Chizkuni offers another approach which both answers the implicit question raised by the text in Deuteronomy and seems appropriate for the current moment. He writes:<br />
<blockquote class="tr_bq">
ויבחר משה אנשי חיל, “Moses selected capable men;” the meaning of the words אנשי חיל, is that he selected men whose qualities corresponded to the criteria stipulated by his fatherinlaw, Yitro in verse 21. Moses at least knew beyond doubt who were the wealthy men among the Israelites, and who could therefore be more or less immune to the temptation of bribes. As far as the invisible virtues were concerned that his fatherinlaw had stipulated as criteria for making someone suitable to be a judge, he had to rely on his intuition and G-d’s help. This is why they were not mentioned here, as Moses’ judgment was not based on evidence acceptable in a court of law. Even forty years later when Moses recalls the episode, he speaks only about characteristics which are visible, i.e. possessing insight, displaying wisdom and possessing knowledge, i.e חכמים נבונים, ידועים. (Compare Deuteronomy 1,13) No one, on the other hand, can be sure if his fellow man truly is a G-d fearing person.</blockquote>
No one can truly know whether his fellow man is a God-fearing person. (Recall, as I mentioned earlier, that sexual propriety is aligned with fear of God in the entirety of the Book of Genesis). Thus, at the end of the day, Moses found himself in a position where he needed to judge based on visible virtues - whether a person possesses insight, displays wisdom and possesses knowledge.<br />
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But Maimonides tells us the law is stricter than this. He brings up another important point- <i>reputation. </i>In <a href="https://www.chabad.org/library/article_cdo/aid/1172725/jewish/Sanhedrin-vehaOnashin-haMesurin-lahem-Chapter-2.htm" target="_blank">Hilkhot Sanhedrin, Chapter 2, Law 7:</a><br />
<blockquote class="tr_bq">
We are not careful to demand that a judge for a court of three possess all these qualities. He must, however, possess seven attributes: wisdom, humility, the fear of God, a loathing for money, a love for truth; he must be a person who is beloved by people at large, and must have a good reputation. </blockquote>
<blockquote class="tr_bq">
All of these qualities are mentioned explicitly in the Torah. When relating Moses' statements concerning the appointment of judges, Deuteronomy 1:13 mentions: "Men of wisdom and understanding." This refers to wisdom. </blockquote>
<blockquote class="tr_bq">
<span style="background-color: #fce5cd;">The verse continues: "Beloved by your tribes." This refers to those who are appreciated by people at large. What will make them beloved by people? Conducting themselves with a favorable eye and a humble spirit, being good company, and speaking and conducting their business with people gently. </span></blockquote>
<blockquote class="tr_bq">
When relating Jethro's advice to Moses to appoint judges, Exodus 18:21 speaks of "men of power." This refers to people who are mighty in their observance of the mitzvot, who are very demanding of themselves, and who overcome their evil inclination until they possess no unfavorable qualities, no trace of an unpleasant reputation, even during their early manhood, they were spoken of highly.<span style="background-color: #fce5cd;"> The phrase "men of power" also implies that they should have a courageous heart to save an oppressed person from the one oppressing him, as Exodus 2:17 states: "And Moses arose and delivered them." </span></blockquote>
<blockquote class="tr_bq">
Just as we see that Moses was humble; so, too, every judge should be humble. Exodus 18:21 continues: "God-fearing" - the intent is obvious. It mentions: "men who hate profit," i.e., people who do not become overly concerned even about their own money. They do not pursue the accumulation of money, for anyone who is overly concerned about wealth will ultimately be overcome by want. </blockquote>
<blockquote class="tr_bq">
The verse continues: "men of truth," i.e., people who pursue justice because of their own inclination; they love truth, hate crime, and flee from all forms of crookedness.</blockquote>
It is possible that Brett Kavanaugh is innocent of everything he is said to have done. As the Chizkuni asserted above, none of us can know who is truly God-fearing, who is truly moral. At this point, however, such a divisive nominee- someone whom half the country believes assaulted a classmate- is not fit for the post. On a biblical level, he cannot be seen as a man of integrity who defends the helpless and oppressed, a man beloved by your tribes. Indeed, in his testimony he himself admitted that he will never be able to recover his reputation- it has been ruined. Most of all, unlike Moses- whom <a href="https://www.mechon-mamre.org/p/pt/pt0412.htm" target="_blank">God Himself describes as humble</a>- he is not humble. If Brett Kavanaugh sought to do what was best for the country as opposed to what is best for himself in terms of achieving status and position, he would ask for the President to withdraw him as a candidate (consider Moses' well-loved statement in <a href="https://www.mechon-mamre.org/p/pt/pt0232.htm" target="_blank">Exodus 32:32 </a>"Erase me from your book!"). To serve as Justice is to serve the people, and to serve the people is to act with humility and choose their well-being over one's own. Despite the allegations made against Moses, this is something the biblical figure indisputably did, time and time again. Over and over again, when he had to choose between himself and the people's needs, he chose the people. To be a leader and to be a Justice is to some degree, indicated by a willingness to sacrifice. It is a mantle that can only be assumed by someone who is willing to <i>serve </i>and thus someone who is willing to humble himself.<br />
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Brett Kavanaugh is not that man.<br />
<i><br /></i>Chanahttp://www.blogger.com/profile/17655144434904957767noreply@blogger.com1tag:blogger.com,1999:blog-12970718.post-44956535401348999912018-08-13T00:39:00.003-04:002018-08-13T00:39:57.246-04:00929-Genesis 21: Hagar, Bilam and Opening One's EyesSince I am behind on my learning, I am just going to share a short thought on this perek in an effort to catch up. If anyone's interested in a longer intertextual analysis,<a href="http://curiousjew.blogspot.com/2009/10/samuel-abraham-listen-to-voice.html" target="_blank"> feel free to check out this comparison between Abraham and Samuel, both of whom are told to listen to someone else's voice.</a><div>
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Here's my short thought- there are so many layers to our world, and we see so few of them. For example, until van Leeuwenhoek invented the microscope, we had no ability to see germs, even though they were always there. </div>
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Similarly, in a scene in this chapter and a scene with the Prophet Bilam, something is there all along, but our protagonists do not see it until God literally opens up their eyes.</div>
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Here's the scene with Hagar in Genesis 21:19-</div>
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<tr><td class="h" style="direction: rtl; font-size: 26.4px; text-align: right; unicode-bidi: embed; vertical-align: top;"><b>יט</b> <span style="background-color: yellow;"> וַיִּפְקַח אֱלֹהִים אֶת-עֵינֶיהָ,</span> וַתֵּרֶא בְּאֵר מָיִם; וַתֵּלֶךְ וַתְּמַלֵּא אֶת-הַחֵמֶת, מַיִם, וַתַּשְׁקְ, אֶת-הַנָּעַר.</td><td style="direction: ltr; font-size: 19.2px; unicode-bidi: embed; vertical-align: top;"><b>19</b> <span style="background-color: yellow;">And God opened her eyes</span>, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink.</td></tr>
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Similarly with Bilam (whose donkey is capable of seeing the angel even though Bilam himself is incapable of it)- in Numbers 22:31-</div>
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<tr><td class="h" style="direction: rtl; font-size: 26.4px; text-align: right; unicode-bidi: embed; vertical-align: top;"><b>לא</b> <span style="background-color: yellow;">וַיְגַל יְהוָה, אֶת-עֵינֵי בִלְעָם,</span> וַיַּרְא אֶת-מַלְאַךְ יְהוָה נִצָּב בַּדֶּרֶךְ, וְחַרְבּוֹ שְׁלֻפָה בְּיָדוֹ; וַיִּקֹּד וַיִּשְׁתַּחוּ, לְאַפָּיו.</td><td style="direction: ltr; font-size: 19.2px; unicode-bidi: embed; vertical-align: top;"><b>31</b><span style="background-color: yellow;"> Then the LORD opened the eyes of Balaam, </span>and he saw the angel of the LORD standing in the way, with his sword drawn in his hand; and he bowed his head, and fell on his face.</td></tr>
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The Hebrew words are different, and it would be worthwhile to look at a concordance to figure out when the word פקח is typically used as opposed to גלה. Opening is likely different from revealing. But in both scenes, it seems clear that something was there all along (a well, an angel) and it was simply a matter of revealing what was already there to our befuddled protagonists. </div>
<div>
<br /></div>
<div>
This reminds all of us that "there are more things in heaven and earth, Horatio, than are dreamt of in your philosophy." </div>
Chanahttp://www.blogger.com/profile/17655144434904957767noreply@blogger.com0tag:blogger.com,1999:blog-12970718.post-68351555283224724052018-08-13T00:13:00.002-04:002018-08-13T00:13:40.755-04:00929-Genesis 20: Behold God's Justice- When Men are Angels, Sisters are Wives & Slaves are God's Chosen When I learned this <i>perek </i>at other times, I typically thought about it through the lens of the individual. I wondered why Abraham would resort to the same ruse that failed in the past, and compared Avimelech's responses to that of Pharaoh. However, <i>this </i>time I came to realize that the <i>placement </i>of this chapter is incredibly important because it is intended to <b>show both Abraham and the reader how God's justice works. </b><br />
<br />
We see this almost from the get-go. When Avimelech realizes that the woman he has taken is another man's wife, he speaks to God and says (Genesis 20:4)<br />
<br />
<table cellpadding="4" cellspacing="4" style="font-family: David; width: 100%px;"><tbody>
<tr><td class="h" style="direction: rtl; font-size: 26.4px; text-align: right; unicode-bidi: embed; vertical-align: top;"><b>ד</b> וַאֲבִימֶלֶךְ, לֹא קָרַב אֵלֶיהָ; וַיֹּאמַר--<span style="background-color: yellow;">אֲדֹנָי, הֲגוֹי גַּם-צַדִּיק תַּהֲרֹג.</span></td><td style="direction: ltr; font-size: 19.2px; unicode-bidi: embed; vertical-align: top;"><b>4</b> Now Abimelech had not come near her; and he said: <span style="background-color: yellow;">'LORD, wilt Thou slay even a righteous nation?</span></td></tr>
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There is a very strong echo here to an earlier scene with Abraham. Specifically, it is the scene in which Abraham pleads for Sodom and Gomorrah (Chapter 18).<br />
<br />
<table cellpadding="4" cellspacing="4" style="font-family: David; width: 100%px;"><tbody>
<tr><td class="h" style="direction: rtl; font-size: 26.4px; text-align: right; unicode-bidi: embed; vertical-align: top;"><b>כג</b> וַיִּגַּשׁ אַבְרָהָם, <span style="background-color: yellow;">וַיֹּאמַר: הַאַף תִּסְפֶּה, צַדִּיק עִם-רָשָׁע.</span></td><td style="direction: ltr; font-size: 19.2px; unicode-bidi: embed; vertical-align: top;"><b>23</b> And Abraham drew near, and said: <span style="background-color: yellow;">'Wilt Thou indeed sweep away the righteous with the wicked?</span></td></tr>
<tr><td class="h" style="direction: rtl; font-size: 26.4px; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/u/1/null" name="24"></a><b>כד</b> אוּלַי יֵשׁ חֲמִשִּׁים צַדִּיקִם, בְּתוֹךְ הָעִיר; הַאַף תִּסְפֶּה וְלֹא-תִשָּׂא לַמָּקוֹם, לְמַעַן חֲמִשִּׁים הַצַּדִּיקִם אֲשֶׁר בְּקִרְבָּהּ.</td><td style="direction: ltr; font-size: 19.2px; unicode-bidi: embed; vertical-align: top;"><b>24</b> Peradventure there are fifty righteous within the city; wilt Thou indeed sweep away and not forgive the place for the fifty righteous that are therein?</td></tr>
<tr><td class="h" style="direction: rtl; font-size: 26.4px; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/u/1/null" name="25"></a><b>כה</b> חָלִלָה לְּךָ מֵעֲשֹׂת כַּדָּבָר הַזֶּה, לְהָמִית צַדִּיק עִם-רָשָׁע, וְהָיָה כַצַּדִּיק, כָּרָשָׁע; חָלִלָה לָּךְ--הֲשֹׁפֵט כָּל-הָאָרֶץ, לֹא יַעֲשֶׂה מִשְׁפָּט.</td><td style="direction: ltr; font-size: 19.2px; unicode-bidi: embed; vertical-align: top;"><b>25</b> That be far from Thee to do after this manner, to slay the righteous with the wicked, that so the righteous should be as the wicked; that be far from Thee; shall not the Judge of all the earth do justly?'</td></tr>
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<br />
The cry that Abraham espouses- "Shall not the Judge of all the earth do justly?" is echoed by Avimelech. "I didn't know," Avimelech claims. "I acted in the innocence of my heart and with clean hands. I ought to be judged fairly!"<br />
<br />
(A point of interest is that God agrees that he acted in the innocence of his heart but <i>not </i>with clean hands. That part is omitted from the answering verse.<br />
<br />
<table cellpadding="4" cellspacing="4" style="font-family: David; width: 100%px;"><tbody>
<tr><td class="h" style="direction: rtl; font-size: 26.4px; text-align: right; unicode-bidi: embed; vertical-align: top;"><b>ה</b> הֲלֹא הוּא אָמַר-לִי אֲחֹתִי הִוא, וְהִיא-גַם-הִוא אָמְרָה אָחִי הוּא; <span style="background-color: yellow;">בְּתָם-לְבָבִי וּבְנִקְיֹן כַּפַּי,</span> עָשִׂיתִי זֹאת.</td><td style="direction: ltr; font-size: 19.2px; unicode-bidi: embed; vertical-align: top;"><b>5</b> Said he not himself unto me: She is my sister? and she, even she herself said: He is my brother. <span style="background-color: yellow;">In the simplicity of my heart and the innocency of my hand</span>s have I done this.'</td></tr>
<tr><td class="h" style="direction: rtl; font-size: 26.4px; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/u/1/null" name="6"></a><b>ו</b> וַיֹּאמֶר אֵלָיו הָאֱלֹהִים בַּחֲלֹם, גַּם אָנֹכִי יָדַעְתִּי כִּ<span style="background-color: yellow;">י בְתָם-לְבָבְךָ</span> עָשִׂיתָ זֹּאת, וָאֶחְשֹׂךְ גַּם-אָנֹכִי אוֹתְךָ, מֵחֲטוֹ-לִי; עַל-כֵּן לֹא-נְתַתִּיךָ, לִנְגֹּעַ אֵלֶיהָ.</td><td style="direction: ltr; font-size: 19.2px; unicode-bidi: embed; vertical-align: top;"><b>6</b> And God said unto him in the dream: 'Yea, I know that <span style="background-color: yellow;">in the simplicity of thy heart </span>thou hast done this, and I also withheld thee from sinning against Me. Therefore suffered I thee not to touch her.</td></tr>
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<br />
Why isn't Abimelech considered to have acted with clean hands?<br />
<br />
Rashi comments to this and explains that while it is true Abimelech originally took Sarah innocently, not having known she was another man's wife, it is only Godly intervention that prevents him from consorting with her. As becomes clear later in the chapter, Abimelech and all of his court are stricken with some kind of ailment that stops up women's wombs and renders them infertile (Genesis 20:18).)<br />
<br />
Here is the important part. Once Abimelech recognizes that God has brought this plague upon him, he <b>does the right thing and relinquishes Sarah</b>. But not without a parting shot- note the following odd phrase:<br />
<br />
<div class="he" style="direction: rtl; font-family: "frank ruehl libre", "taamey frank", "times new roman", serif; font-size: 21.6px; text-align: right;">
וּלְשָׂרָ֣ה אָמַ֗ר הִנֵּ֨ה נָתַ֜תִּי אֶ֤לֶף כֶּ֙סֶף֙ לְאָחִ֔יךְ הִנֵּ֤ה הוּא־לָךְ֙ <span style="background-color: yellow;">כְּס֣וּת עֵינַ֔יִם</span> לְכֹ֖ל אֲשֶׁ֣ר אִתָּ֑ךְ וְאֵ֥ת כֹּ֖ל וְנֹכָֽחַת׃</div>
<div class="en" style="font-family: adobe-garamond-pro, "crimson text", Georgia, serif; font-size: 18px; margin-bottom: 20px; margin-top: 10px;">
And to Sarah he said, “I herewith give your brother a thousand pieces of silver; this will serve you as a <span style="background-color: yellow;">covering of the eyes</span> before all who are with you, and you are cleared before everyone.”</div>
There are several different interpretations as to what Avimelech means when he talks about giving Sarah money "as a covering of the eyes" before all who are with you. However, some commentators interpret that Abraham and Sarah <i><span style="color: red;"><b>blinded</b></span> </i>Abimelech and <i>kept him from seeing clearly </i>by pretending to be sister and brother. Therefore, an angry Avimelech curses Sarah (see the Torah Temimah) and eventually the curse comes true.<br />
<span style="background-color: white;"><br /></span>
<b style="background-color: white; font-family: "frank ruehl libre", "taamey frank", "times new roman", serif; font-size: 21.6px; text-align: right;">כסות עינים.</b><span style="font-family: "frank ruehl libre", "taamey frank", "times new roman", serif; font-size: 21.6px; text-align: right;"><span style="background-color: white;"> א"ר יצחק, לעולם אל תהא ברכת הדיוט קלה בעיניך, שהרי אבימלך קלל את שרה ונתקיים בזרעה, שנאמר הנה הוא לך כסות עינים, אמר לה, </span><span style="background-color: yellow;">הואל וכסית ממני שהוא אישך וגרמת לי הצער הזה, יהי רצון שיהיו לך בני כסויי עינים,</span><span style="background-color: white;"> ונתקיים בזרעה, שנאמר ביצחק (פ' תולדות) ותכהין עיניו מראות </span></span><sup style="background-color: white; font-family: "frank ruehl libre", "taamey frank", "times new roman", serif; margin-left: 0.2em; margin-right: 0.2em; text-align: right; text-decoration-line: underline;">י</sup><span style="background-color: white; font-family: "frank ruehl libre", "taamey frank", "times new roman", serif; font-size: 21.6px; text-align: right;">.</span><br style="font-family: "frank ruehl libre", "taamey frank", "times new roman", serif; font-size: 21.6px; text-align: right;" /><span style="background-color: white; font-family: "frank ruehl libre", "taamey frank", "times new roman", serif; font-size: 21.6px; text-align: right;">(</span><a class="refLink" data-ref="Bava Kamma 93a" href="https://www.sefaria.org/Bava_Kamma.93a" style="background-color: white; cursor: pointer; font-family: "frank ruehl libre", "taamey frank", "times new roman", serif; font-size: 0.8em; font-weight: 700; letter-spacing: 1px; text-align: right; text-decoration-line: none;">ב"ק צ"ג א</a><span style="background-color: white; font-family: "frank ruehl libre", "taamey frank", "times new roman", serif; font-size: 21.6px; text-align: right;">')</span><br />
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There is another scene just prior in which<span style="color: red;"><b> <i>blindness </i></b></span>was referenced. This is the famous scene where the angels come to Sodom and Gomorah and the members of the city want Lot to give them over to be sodomized. Lot tries to argue with the mob and offers them his virgin daughters in lieu of his guests but the people of Sodom press him and say they will do worse to him. They attempt to break down the door.<br />
<br />
Then the angels cause blindness to fall upon every single one of them (which, if we are paralleling our two scenes, would be the equivalent to Avimelech and his entire court being unable to bear children).<br />
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This is the moment at which the people of Sodom can choose to see the hand of God at work or choose to refuse it. They can decide to give up on their desire to sodomize the men, recognizing that God (or more precisely, His angels) have forbidden them to do it. This is what Abimelech does in our scene- recognizing that something mysterious and miraculous is in play, he speaks to God, speaks to Abraham, makes reparations to Sarah and relinquishes her.<br />
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But this is NOT what the people of Sodom do. They are stubborn and they will refuse to recognize God's intervention- quite literally if it kills them.<br />
<br />
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<tr><td class="h" style="direction: rtl; font-size: 26.4px; text-align: right; unicode-bidi: embed; vertical-align: top;"><b>יא</b> וְאֶת-הָאֲנָשִׁים אֲשֶׁר-פֶּתַח הַבַּיִת, הִכּוּ בַּסַּנְוֵרִים, מִקָּטֹן, וְעַד-גָּדוֹל; <span style="background-color: yellow;">וַיִּלְאוּ, לִמְצֹא הַפָּתַח</span>.</td><td style="direction: ltr; font-size: 19.2px; unicode-bidi: embed; vertical-align: top;"><b>11</b> And they smote the men that were at the door of the house with blindness, both small and great; <span style="background-color: yellow;">so that they wearied themselves to find the door.</span></td></tr>
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Those three words ought to shock you. When these people are blinded, a completely supernatural event, their reaction is NOT, like Abimelech, to give up on the pursuit. They do not make reparations, pay Lot, pay the guests they have tried to seize (exactly as Abimelech took Sarah)- no, they simply keep on grasping for the door and <i>they only give up </i>when they have literally become so weary that they <i>have to</i>.<br />
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It is only AFTER this event that the angels turn to Lot and say<br />
<br />
<table cellpadding="4" cellspacing="4" style="font-family: David; width: 100%px;"><tbody>
<tr><td class="h" style="direction: rtl; font-size: 26.4px; text-align: right; unicode-bidi: embed; vertical-align: top;"><b>יב</b> וַיֹּאמְרוּ הָאֲנָשִׁים אֶל-לוֹט, עֹד מִי-לְךָ פֹה--חָתָן וּבָנֶיךָ וּבְנֹתֶיךָ, וְכֹל אֲשֶׁר-לְךָ בָּעִיר: הוֹצֵא, מִן-הַמָּקוֹם.</td><td style="direction: ltr; font-size: 19.2px; unicode-bidi: embed; vertical-align: top;"><b>12</b> And the men said unto Lot: 'Hast thou here any besides? son-in-law, and thy sons, and thy daughters, and whomsoever thou hast in the city; bring them out of the place;</td></tr>
<tr><td class="h" style="direction: rtl; font-size: 26.4px; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/u/1/null" name="13"></a><b>יג</b> <span style="background-color: yellow;">כִּי-מַשְׁחִתִים אֲנַחְנוּ, אֶת-הַמָּקוֹם הַזֶּה</span>: כִּי-גָדְלָה צַעֲקָתָם אֶת-פְּנֵי יְהוָה, וַיְשַׁלְּחֵנוּ יְהוָה לְשַׁחֲתָהּ.</td><td style="direction: ltr; font-size: 19.2px; unicode-bidi: embed; vertical-align: top;"><b>13</b> <span style="background-color: yellow;">for we will destroy this place</span>, because the cry of them is waxed great before the LORD; and the LORD hath sent us to destroy it.'</td></tr>
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What then do we learn from this?<br />
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We learn that this was actually a test.<br />
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Abimelech passed the test but the men of Sodom failed.<br />
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Here's the test, in short: Someone who is not quite who you think they are (an angel disguised as a man, a wife who appears merely to be someone's sister) appears in your place of residence. You either take them or try to take them. You are stricken by a mysterious plague (literal blindness or a plague <i>caused </i>by the fact that you were <i>blind </i>to the truth of the situation). Do you recognize God's hand in these events and immediately attempt to make reparations? Or do you deny God's role completely?<br />
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If you're Abimelech, you recognize God. Thus, you pass the test. You demonstrate there is at least some fear of God in your land.<br />
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If you're the Sodomites, you refuse to recognize God. You fail the test. You and your city are totally destroyed.<br />
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Here's why it matters- because Abraham bears witness to it. He sees a situation in which God <i>does </i>allow someone who did wrong but who later made reparations to be saved. Indeed, he is the agent that helps it to happen because <i>he prays on Avimelech's behalf </i>(Genesis 20:17).<br />
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Where else do we see someone praying on a monarch's behalf?<br />
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It happens with Moses.<br />
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Look at Exodus 9:27-30.<br />
<br />
<table cellpadding="4" cellspacing="4" style="font-family: David; width: 100%px;"><tbody>
<tr><td class="h" style="direction: rtl; font-size: 26.4px; text-align: right; unicode-bidi: embed; vertical-align: top;"><b>כז</b> וַיִּשְׁלַח פַּרְעֹה, וַיִּקְרָא לְמֹשֶׁה וּלְאַהֲרֹן, וַיֹּאמֶר אֲלֵהֶם, חָטָאתִי הַפָּעַם: <span style="background-color: yellow;">יְהוָה, הַצַּדִּיק, וַאֲנִי וְעַמִּי, הָרְשָׁעִים</span><span style="color: yellow;">.</span></td><td style="direction: ltr; font-size: 19.2px; unicode-bidi: embed; vertical-align: top;"><b>27</b> And Pharaoh sent, and called for Moses and Aaron, and said unto them: 'I have sinned this time; <span style="background-color: yellow;">the LORD is righteous, and I and my people are wicked.</span></td></tr>
<tr><td class="h" style="direction: rtl; font-size: 26.4px; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/u/1/null" name="28"></a><b>כח</b> הַעְתִּירוּ, אֶל-יְהוָה, וְרַב, מִהְיֹת קֹלֹת אֱלֹהִים וּבָרָד; וַאֲשַׁלְּחָה אֶתְכֶם, וְלֹא תֹסִפוּן לַעֲמֹד.</td><td style="direction: ltr; font-size: 19.2px; unicode-bidi: embed; vertical-align: top;"><b>28</b> Entreat the LORD, and let there be enough of these mighty thunderings and hail; and I will let you go, and ye shall stay no longer.'</td></tr>
<tr><td class="h" style="direction: rtl; font-size: 26.4px; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/u/1/null" name="29"></a><b>כט</b> וַיֹּאמֶר אֵלָיו, מֹשֶׁה, כְּצֵאתִי אֶת-הָעִיר, אֶפְרֹשׂ אֶת-כַּפַּי אֶל-יְהוָה; הַקֹּלוֹת יֶחְדָּלוּן, וְהַבָּרָד לֹא יִהְיֶה-עוֹד, לְמַעַן תֵּדַע, כִּי לַיהוָה הָאָרֶץ.</td><td style="direction: ltr; font-size: 19.2px; unicode-bidi: embed; vertical-align: top;"><b>29</b> And Moses said unto him: 'As soon as I am gone out of the city, I will spread forth my hands unto the LORD; the thunders shall cease, neither shall there be any more hail; that thou mayest know that the earth is the LORD'S.</td></tr>
<tr><td class="h" style="direction: rtl; font-size: 26.4px; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/u/1/null" name="30"></a><b>ל</b> וְאַתָּה, וַעֲבָדֶיךָ: יָדַעְתִּי--<span style="background-color: yellow;">כִּי טֶרֶם תִּירְאוּן, מִפְּנֵי יְהוָה אֱלֹהִים.</span></td><td style="direction: ltr; font-size: 19.2px; unicode-bidi: embed; vertical-align: top;"><b>30</b> But as for thee and thy servants, <span style="background-color: yellow;">I know that ye will not yet fear the LORD God.'--</span></td></tr>
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<br />
Notice the echoes going on in this scene. Pharaoh admits that he and his people are wicked while God is righteous and just. It seems like he is going to behave as Abimelech does and finally relinquish the people once and for all (just as Abimelech relinquishes Sarah). But Moses chides him, saying that while he will pray for him he knows that <i>they do not truly fear God. </i>Pharaoh and his countrymen are more similar to the people of Sodom, who will weary themselves trying to keep what they want, than Abimelech, who was willing to give it up eventually.<br />
<br />
So what is going on in this perek? This perek is a meditation on God's justice. We learn something about how His justice works. God does not assume that everyone knows and plays by His rules from the beginning. He <i>does</i>, however, insist that once He brings punishment upon them (whether blindness or a plague that causes infertility) they then acknowledge His presence and relinquish what is not theirs (whether it is the men who are really angels, or the sister who is really a wife, or the slaves who are really God's chosen.) If they are willing to do this, He is merciful - as Abraham himself and we as the readers witness in this chapter. If they are unwilling...God has already shown what will happen in His destruction of Sodom.Chanahttp://www.blogger.com/profile/17655144434904957767noreply@blogger.com0tag:blogger.com,1999:blog-12970718.post-78034354794106616372018-08-09T21:33:00.001-04:002018-08-09T21:33:34.267-04:00929- Genesis 19: Family ValuesI've written about Lot at various points on my blog.<br />
<br />
One piece is about how we actually<a href="http://curiousjew.blogspot.com/2008/06/daughters-of-lot.html" target="_blank"> ought to have a great deal of respect for the daughters of Lot.</a><br />
<br />
Another compares<a href="http://curiousjew.blogspot.com/2007/09/biblical-parallels-noah-and-lot.html" target="_blank"> Lot and Noah's responses to what they perceived as the end of the world.</a><br />
<br />
But I listened to Rabbi Alex Israel of TanachStudy on this chapter, and the part that was new to me had to do with the dissimilarity between Abraham's hospitality and Lot's hospitality. Rabbi Israel reads the two stories as foils for one another (much as Hamlet and Laertes are foils, for example).<br />
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When it comes to Abraham, <i>the entire family </i>is involved in hospitality. We see that both Abraham and Sarah are working to provide food for the guests. There is even an interpretation of the statement <span style="background-color: white; font-family: David; font-size: 26.4px; text-align: right;"> </span><span style="background-color: white; font-family: David; font-size: 26.4px; text-align: right;">וַיִּתֵּן אֶל-הַנַּעַר, וַיְמַהֵר, לַעֲשׂוֹת אֹתוֹ </span>that indicates the <i>na'ar </i>in question was Ishmael, and he too was involved in serving the guests.<br />
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In contrast, when it comes to Lot, he <i>alone </i>is involved in seeing to the guests' needs.<br />
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His wife (and as we find out later, his daughters, his married daughters, his sons-in-law etc) are nowhere to be found. But the main shared responsibility would have rested on his wife, and she's clearly not mentioned when it comes to caring for the guests.<br />
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The suggestion is that when it came to Abraham and Sarah, there was a <i>family value </i>of providing sustenance to others. In contrast, Lot alone had this value- it was not something he had successfully imparted to the other members of his family. (My husband made me read part of a book called <i><a href="https://www.amazon.com/Secrets-Happy-Families-Improve-Mornings/dp/0061778745" target="_blank">The Secrets of Happy Families </a></i>and the author writes about being explicit in one's family values and imparting them not only by modeling but by transparently stating them/ teaching them to one's children. It fits well with the overall idea here.)<br />
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Thus, when it comes to Abraham and Sarah, since they had inculcated this family value of giving and sustaining life through offering food, they were blessed with life. In contrast, since Lot's wife did not subscribe to this value at all (and she's the foil to Sarah), she's cursed with death. Rabbi Israel makes the point that salt connotes death. We know that "salting the earth" is a way of symbolically cursing a city and that if enough salt were sown, it would be impossible for anything to grow on that arid land. We have an example of this ritual of salt connoting death in the book of Judges.<br />
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<tr><td class="h" style="direction: rtl; font-size: 26.4px; text-align: right; unicode-bidi: embed; vertical-align: top;"><b>מה</b> וַאֲבִימֶלֶךְ נִלְחָם בָּעִיר, כֹּל הַיּוֹם הַהוּא, וַיִּלְכֹּד אֶת-הָעִיר, וְאֶת-הָעָם אֲשֶׁר-בָּהּ הָרָג; וַיִּתֹּץ, אֶת-הָעִיר, <span style="background-color: yellow;">וַיִּזְרָעֶהָ, מֶלַח.</span> {פ}</td><td style="direction: ltr; font-size: 19.2px; unicode-bidi: embed; vertical-align: top;"><b>45</b> And Abimelech fought against the city all that day; and he took the city, and slew the people that were therein; and he beat down the city, <span style="background-color: yellow;">and sowed it with salt.</span></td></tr>
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Thus, on a symbolic level, when we say Lot's wife turned to salt, what we mean to say is that she was incapable of giving life (like a salted field). She refused to be hospitable- it was not a value of hers- and so she was judged, measure for measure.<br />
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Incidentally, the idea of being kind to strangers or NOT being kind to strangers and then reaping the consequences of one's actions is <a href="https://sites.ualberta.ca/~urban/Projects/English/Motif_Index.htm" target="_blank">a major trope in fairy tales and folklore</a>. I can name numerous stories where the theme arises, but the most recent one to come to mind is one I read to my daughter and it's called<a href="https://www.amazon.com/Mufaros-Beautiful-Daughters-African-Picture/dp/0140559469" target="_blank"> </a><i><a href="https://www.amazon.com/Mufaros-Beautiful-Daughters-African-Picture/dp/0140559469" target="_blank">Mufaro's Beautiful Daughters: An African Tale</a>. </i>In this take on Cinderella, the daughters are not step-siblings and there is no fairy godmother. However, there is a king who can change his form and pretend to be a hungry boy or a wise old woman. He sees how each of the sisters responds to him (and whether or not she shares her food with the hungry boy, for instance) and eventually chooses his queen based on that. It would be interesting to research fairy tales and folklore and see whether this idea of sharing food with strangers and being rewarded for acting in a kind/ hospitable fashion predates the Bible or is mainly seen after the Bible. If it comes after, I think the Abraham-Sarah vs. Lot-Lot's Wife stories are a good first example.<br />
<br />Chanahttp://www.blogger.com/profile/17655144434904957767noreply@blogger.com0tag:blogger.com,1999:blog-12970718.post-31782718455784492562018-08-07T22:26:00.003-04:002018-08-07T22:26:51.105-04:00929- Genesis 18- The Auditory God We live in a visual culture. The aphorism "a picture speaks a thousand words" is well known. Especially today, with our emphasis on sharing information about our lives through formats like Instagram, Snapchat, Facebook (if you're my age) and even blogs, so much of what we do has to do with visual social media. If you ask people what they have found arresting of late, it's typically pictures, texts or videos.<br />
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So I found it interesting when reading this chapter that God specifically speaks about the <i><b>cry</b> </i>that reached Him from the cities of Sodom and Gomorrah. He is responding to an <b>auditory cue</b>, not a visual one. </div>
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<span style="background-color: white; font-family: , "crimson text" , "georgia" , serif; font-size: 18px; text-align: justify;">וַיֹּ֣אמֶר יְהוָ֔ה זַעֲקַ֛ת סְדֹ֥ם וַעֲמֹרָ֖ה כִּי־רָ֑בָּה וְחַ֨טָּאתָ֔ם כִּ֥י כָבְדָ֖ה מְאֹֽד׃</span></div>
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<span style="background-color: white; font-family: , "crimson text" , "georgia" , serif; font-size: 18px; text-align: justify;">Then the LORD said, “The outrage of Sodom and Gomorrah is so great, and their sin so grave!</span></div>
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<span style="font-family: , "crimson text" , "georgia" , serif; font-size: 18px; text-align: justify;"><span style="background-color: white;">אֵֽרֲדָה־נָּ֣א וְאֶרְאֶ֔ה </span><span style="background-color: yellow;">הַכְּצַעֲקָתָ֛הּ הַבָּ֥אָה אֵלַ֖י</span><span style="background-color: white;"> עָשׂ֣וּ ׀ כָּלָ֑ה וְאִם־לֹ֖א אֵדָֽעָה׃</span></span></div>
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<span style="font-family: , "crimson text" , "georgia" , serif; font-size: 18px; text-align: justify;"><span style="background-color: white;">I will go down to see whether they have acted altogether </span><span style="background-color: yellow;">according to the outcry that has reached Me</span><span style="background-color: white;">; if not, I will take note.”</span></span></div>
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This put me in mind of an earlier scene (found in Genesis 4).</div>
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יֹּ֖אמֶר מֶ֣ה עָשִׂ֑יתָ <span style="background-color: yellow;">ק֚וֹל דְּמֵ֣י אָחִ֔יךָ צֹעֲקִ֥ים אֵלַ֖י מִן־הָֽאֲדָמָֽה׃</span></div>
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Then He said, “What have you done? <span style="background-color: yellow;">Hark, your brother’s blood cries out to Me from the ground!</span></div>
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We find similar wording when God determines the time has finally come to lead the Israelites out of Egypt (Exodus 2). </div>
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<span style="font-family: , "crimson text" , "georgia" , serif; font-size: 18px; text-align: justify;"><span style="background-color: white;">וַיְהִי֩ בַיָּמִ֨ים הָֽרַבִּ֜ים הָהֵ֗ם וַיָּ֙מָת֙ מֶ֣לֶךְ מִצְרַ֔יִם וַיֵּאָנְח֧וּ בְנֵֽי־יִשְׂרָאֵ֛ל מִן־הָעֲבֹדָ֖ה</span><span style="background-color: yellow;"> וַיִּזְעָ֑קוּ וַתַּ֧עַל שַׁוְעָתָ֛ם אֶל־הָאֱלֹהִ֖ים מִן־הָעֲבֹדָֽה׃</span></span></div>
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<span style="font-family: , "crimson text" , "georgia" , serif; font-size: 18px; text-align: justify;"><span style="background-color: white;">A long time after that, the king of Egypt died. The Israelites were groaning under the bondage and cried out; </span><span style="background-color: yellow;">and their cry for help from the bondage rose up to God.</span></span></div>
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<span style="font-family: , "crimson text" , "georgia" , serif; font-size: 18px; text-align: justify;"><span style="background-color: yellow;">וַיִּשְׁמַ֥ע אֱלֹהִ֖ים אֶת־נַאֲקָתָ֑ם</span><span style="background-color: white;"> וַיִּזְכֹּ֤ר אֱלֹהִים֙ אֶת־בְּרִית֔וֹ אֶת־אַבְרָהָ֖ם אֶת־יִצְחָ֥ק וְאֶֽת־יַעֲקֹֽב׃</span></span></div>
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<span style="background-color: white; font-family: , "crimson text" , "georgia" , serif; font-size: 18px; text-align: justify;">וַיַּ֥רְא אֱלֹהִ֖ים אֶת־בְּנֵ֣י יִשְׂרָאֵ֑ל וַיֵּ֖דַע אֱלֹהִֽים׃ (ס)</span></div>
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<span style="background-color: white; font-family: , "crimson text" , "georgia" , serif; font-size: 18px; text-align: justify;">God looked upon the Israelites, and God took notice of them.</span></div>
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What I found fascinating is that there seems to be a theme. First there is cruelty. Then God hears the voice of the victim. After hearing the voice of the victim, that is the point at which He actually goes to investigate - and that is the first visual mention. God does not need to <i>see </i>the degradation the people are under- the first step for Him is to hear their cry.</div>
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(Please note there are exceptions to this rule. For example, when it comes to the Flood, God <i>saw </i>that the wickedness of man was great on earth. Similarly, by the Tower of Babel, it is left ambiguous in that there are certain things members of the coalition say, but the first verse we have referencing God says that God came down to <i>see </i>what was happening. This suggests that perhaps punishment is different and more severe- or at least encapsulates more people- when God simply sees as opposed to hearing, but to investigate that concept I would need to use a concordance and look at the language used in each place in order to see whether that is indeed so. It's also possible the difference lies with whether the people are rebelling against God (breaking <i>bein adam l'Makom</i>) or harming one another (<i>bein adam l'chavero)</i>.) </div>
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Rabbi Jonathan Sacks in his book <i>Lessons in Leadership: A Weekly Reading of the Jewish Bible </i>talks about the visual vs auditory nature of Judaism as a whole. He writes: </div>
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Ancient Greece was a visual culture, a culture of art, architecture, theatre, and spectacle. For the Greeks generally, and Plato specifically, knowing was a form of <i>seeing. </i>Judaism, as Freud pointed out in <i>Moses and Monotheism</i>, is a non-visual culture. We worship a God who cannot be seen; making sacred images, icons, is absolutely forbidden. In Judaism we do not see God; we hear God. Knowing is a form of <i>listening</i>. Ironically, Freud himself, deeply ambivalent though he was about Judaism, invented the <i>listening cure </i>in psychoanalysis: listening as therapy. </blockquote>
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It follows that in Judaism listening is a deeply spiritual act. To listen to God is to be open to God. That is what Moses is saying throughout Deuteronomy: "If only you would listen." So it is with leadership- indeed with all forms of interpersonal relationship. Often the greatest gift we can give someone is to listen to them. </blockquote>
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Viktor Frankl, who survived Auschwitz and went on to create a new form of psychotherapy based on "man's search for meaning," once told the story of a patient of his who phoned him in the middle of the night to tell him, calmly, that she was about to commit suicide. He kept her on the phone for two hours, giving her every conceivable reason to live. Eventually she said that she had changed her mind and would not end her life. When he next saw the woman he asked her which of his many reasons had persuaded her to change her mind. "None," she replied. "Why then did you decide not to commit suicide?" he asked. She replied that the fact that someone was prepared to listen to her for two hours in the middle of the night convinced her that life was worth living after all.<br />
As Chief Rabbi, I was involved in resolving a number of highly intractable <i>aguna </i>cases, situations in which a husband was unwilling to give his wife a <i>get </i>so that she could remarry. We resolved all these cases not by using legal devices but by the simple act of listening: deep listening, in which we were able to convince both sides that we had heard their pain and their sense of injustice. This took many hours of total concentration and a principled absence of judgement and direction. Eventually our listening absorbed the acrimony and the couple was able to resolve its differences together. Listening is intensely therapeutic. </blockquote>
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The deep truth behind person-centred therapy is that listening is the key virtue of the religious life. That is what Moses was saying throughout Deuteronomy. If we want God to listen to us, we have to be prepared to listen to Him. And if we learn to listen to Him, then we eventually learn to listen to our fellow humans: the silent cry of the lonely, the weak, the vulnerable, the people in existential pain. </blockquote>
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When God appeared to King Solomon in a dream and asked him what he would like to be given, Solomon replied: <i>lev shome'a</i>, literally "a listening heart" to judge the people (I Kings 3:9). The choice of words is significant. Solomon's wisdom lay, at least in part, in his ability to listen, to hear the emotion behind the words, to sense what was being left unsaid as well as what was said. It is common to find leaders who speak; it is very rare to find leaders who listen. But listening often makes the difference. </blockquote>
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-pages 252-254</blockquote>
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What I find fascinating is that here Rabbi Sacks talks about how important listening is for us as people and as a nation. But there seems to be another aspect to listening, and that is that it is actually a form of <i>imitatio Dei, </i>emulating God. God listens. He hears the voice of the victim. After He hears it, He investigates it. He is the Auditory God, the God who hears as opposed to merely seeing. </div>
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And there is something really impactful about that image. The God who listens is a God who is connected. The God who sees could seem more impassive, dispassionate, looking down from on high (although interestingly, we notice in our texts that whenever God goes to investigate and see, He actually <i>descends</i>, going <i>down </i>in order to see). What becomes clear in our narrative is that no victim is forgotten- their blood cries out- they cry out- and then God investigates, looking to determine what must be done. The voices remain even when the person is gone. </div>
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There is a scene in the film 'Bruce Almighty' (see below) that shows God receiving email prayer requests, and it could not be more different from the way God is depicted in our texts. God does not simply receive all these emails (visual) but rather He actually <i>hears the cries</i>, the pain, the difficulty, the whispered words (auditory). It provides us with an understanding of a far more connected, loving God. He is the All-Hearing God, if you will, such that every creature may come to His attention, as opposed to the All-Seeing Odin of Norse Myth. </div>
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Chanahttp://www.blogger.com/profile/17655144434904957767noreply@blogger.com0tag:blogger.com,1999:blog-12970718.post-21802904830112660422018-08-07T00:42:00.000-04:002018-08-07T00:42:41.359-04:00929- Genesis 17- Blood ParityI read Rabbi Alex Israel's commentary on the English 929 website today, and it made me realize something I never had before. Specifically, it made me recognize that this chapter is significant because both Avraham and Sarah are undergoing <i>transformation. </i>And there is parity in their transformation. Their names (which signify the essence of who they are) are changed and transformed. Additionally, their bodies are transformed. <b>Avraham must circumcise himself, causing blood to flow, and Sarah will bear a child, her monthly bleeding returning. </b><br />
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Rabbi Israel expounds upon this idea, explaining that this symbolizes the Jewish conception of God in the world in contrast to other cultures. In his words:<br />
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Hellenistic society did not approve of bodily mutilation. At the Olympics, it celebrated the beauty of nature exhibiting the naked body and its athletic abilities. Similarly, the Hellenists believed in fate, in the role of social class that God had assigned humans. This is the mindset of Turnus Rufus. </blockquote>
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Rabbi Akiva responds: Wheat or bread? Flax or linen? In other words, the human role is not to accept fate and celebrate nature, but rather to transform and refine nature. The example of the umbilical cord takes this further: If anything, altering creation does not violate the laws of nature, but is in fact a basic obligation of existence, a critical element, perhaps, of nature itself. </blockquote>
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Dr. Ido Hevroni comments on this Midrash: </blockquote>
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“The … severance of the foreskin, the most impulsive organ of the human body, makes a clear statement: Man shares with God the ability to stand outside of and apart from nature. Man is a creation whose horizon of aspirations lies far beyond the satisfaction of his natural impulses. Man wants to change… the world.” (Circumcision as Rebellion. Azure 28)<br />The legacy of Abraham is to refine that which nature gives us. </blockquote>
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Abraham and Sarah start their journey childless. Theirs is a journey of transformation: their names are changed, and their bodies are transformed - Abraham is circumcised and Sarah becomes fertile. Life is not about acceptance of fate, but rather transforming and refining the natural reality. Only once they internalize this idea are they blessed with a child.</blockquote>
Upon reading this, I was put in mind of a quote from Ezekiel 16:6 which we say when we read the Passover Haggadah:<br />
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<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><b>ו</b> וָאֶעֱבֹר עָלַיִךְ וָאֶרְאֵךְ, מִתְבּוֹסֶסֶת בְּדָמָיִךְ; <span style="background-color: yellow;">וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי, וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי.</span></td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>6</b> And when I passed by thee, and saw thee wallowing in thy blood, I said unto thee: <span style="background-color: yellow;">In thy blood, live; yea, I said unto thee: In thy blood, live;</span></td></tr>
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There are several different interpretations of this verse- some talk about the blood of circumcision and others of childbirth.<br />
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What I realized when reading Rabbi Alex Israel's approach is that very important parity is taking place in this scene.<br />
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Abraham and all his men must circumcise<i> </i>themselves, causing themselves <i><span style="color: red;">harm</span> </i>and allowing blood of <i><span style="color: red;">pain</span></i> to flow from their reproductive organs...<br />
and meanwhile, Sarah's womb will be <i><span style="color: red;">healed</span> </i>and blood of <i><span style="color: red;">creation</span></i> will flow from her reproductive organs.<br />
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(In case you are wondering how I know that Sarah's menses had stopped, it's stated explicitly in Genesis 18:11-<br />
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<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><b>יא</b> וְאַבְרָהָם וְשָׂרָה זְקֵנִים, בָּאִים בַּיָּמִים; <span style="background-color: yellow;">חָדַל לִהְיוֹת לְשָׂרָה, אֹרַח כַּנָּשִׁים.</span></td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>11</b> Now Abraham and Sarah were old, and well stricken in age; <span style="background-color: yellow;">it had ceased to be with Sarah after the manner of women.</span>--)</td></tr>
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<br />I want to suggest that on some level (and this is not peshat), Abraham must circumcise himself (one type of bleeding) <b>IN ORDER</b> for Sarah's menses to resume (a different type of bleeding). There is some kind of spiritual causation or manifestation here, a kind of transference or balancing act. To some degree, it is the personal sacrifice of the male and his willingness to undergo pain that allows for the fertility of the female he cares for to come into effect. (To be clear, I am not suggesting that Abraham knew this would be the outcome of his choosing to observe the commandment- only that this is something we as the reader observe.) </div>
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(Assuming there is truth to what I am saying, it may explain why it is precisely circumcision that is used by Simeon and Levi against Shechem and his family. Shechem and his people circumcise themselves, arguably to become like the Hebrews and to be able to intermarry with them. But they will never <i>truly </i>be able to be like the Hebrews. Circumcision, seen in the light I have just explained it, is a way of the male saying that he is willing to cause pain to himself and allow his life blood to spill <i>in order </i>to allow his partner to experience the gift of creation and create life. In contrast, for Shechem, who violates and rapes Dina, to perform circumcision is a complete perversion of the act. He is not capable of doing something so selfless for his female partner- he has demonstrated that by abducting and raping her! Thus, it is fitting that the very act of circumcision causes his downfall...) </div>
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This type of balancing act- where there is a price to be paid, harm for the sake of healing, or pain for the sake of creation- is seen in other places throughout Tanakh. For example, at Mei Marah, Moses is instructed to throw a bitter branch into non-potable waters in order to turn them sweet. The prophet Elisha also performs a miracle like this- he puts salt into non-potable waters in order to turn them sweet (II Kings 2:19-22). </div>
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This idea feels unfinished to me, and if anyone has thoughts on how to expand it/ what meaning there might be in it, I welcome them...</div>
Chanahttp://www.blogger.com/profile/17655144434904957767noreply@blogger.com0tag:blogger.com,1999:blog-12970718.post-30745166513563365912018-08-06T00:31:00.002-04:002018-08-06T00:31:20.170-04:00929- Genesis 16- Our Matriarch Sarah, Worthy of Compassion This is the chapter where our Matriarch Sarah is generally viewed in a negative light. She is certainly viewed this way by today's socially conscious young adults, who seek to right injustice wherever they may find it. And in fact, there are even traditional commentators who view her as having done wrong. Ramban states that she sinned in her treatment of Hagar. Both Radak and Rabbi Menachem Kasher discuss Sarah's behavior as well.<br />
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<span class="TextRun Underlined SCXW164487116" lang="HE-IL" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 22pt; font-weight: bold; line-height: 35px; margin: 0px; padding: 0px;" xml:lang="HE-IL"><span class="NormalTextRun SCXW164487116" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: inherit; margin: 0px; padding: 0px; user-select: text;">ספר בראשית, פרק </span></span><span class="TextRun Underlined SCXW164487116" lang="HE-IL" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 22pt; font-weight: bold; line-height: 35px; margin: 0px; padding: 0px;" xml:lang="HE-IL"><span class="SpellingError SCXW164487116" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: inherit; background-image: url("data:image/gif; background-position: left bottom; background-repeat: repeat-x; border-bottom: 1px solid transparent; margin: 0px; padding: 0px; user-select: text;">טז</span></span><span class="TextRun Underlined SCXW164487116" lang="HE-IL" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 22pt; font-weight: bold; line-height: 35px; margin: 0px; padding: 0px;" xml:lang="HE-IL"><span class="NormalTextRun SCXW164487116" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: inherit; margin: 0px; padding: 0px; user-select: text;">, פסוק א-</span></span><span class="TextRun Underlined SCXW164487116" lang="HE-IL" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 22pt; font-weight: bold; line-height: 35px; margin: 0px; padding: 0px;" xml:lang="HE-IL"><span class="SpellingError SCXW164487116" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: inherit; background-image: url("data:image/gif; background-position: left bottom; background-repeat: repeat-x; border-bottom: 1px solid transparent; margin: 0px; padding: 0px; user-select: text;">ר</span></span><span class="TextRun Underlined SCXW164487116" lang="HE-IL" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 22pt; font-weight: bold; line-height: 35px; margin: 0px; padding: 0px;" xml:lang="HE-IL"><span class="SpellingError SCXW164487116" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: inherit; background-image: url("data:image/gif; background-position: left bottom; background-repeat: repeat-x; border-bottom: 1px solid transparent; margin: 0px; padding: 0px; user-select: text;">ד"ק</span></span><span class="TextRun Underlined SCXW164487116" lang="HE-IL" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 22pt; font-weight: bold; line-height: 35px; margin: 0px; padding: 0px;" xml:lang="HE-IL"><span class="NormalTextRun SCXW164487116" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: inherit; margin: 0px; padding: 0px; user-select: text;"> על "</span></span><span class="TextRun Underlined SCXW164487116" lang="HE-IL" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 22pt; font-weight: bold; line-height: 35px; margin: 0px; padding: 0px;" xml:lang="HE-IL"><span class="NormalTextRun SCXW164487116" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: inherit; margin: 0px; padding: 0px; user-select: text;">ותענה שרי</span></span><span class="TextRun Underlined SCXW164487116" lang="EN-US" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 22pt; font-weight: bold; line-height: 35px; margin: 0px; padding: 0px;" xml:lang="EN-US"><span class="NormalTextRun SCXW164487116" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: inherit; margin: 0px; padding: 0px; user-select: text;">"</span></span><span class="EOP SCXW164487116" data-ccp-props="{"201341983":0,"335551550":3,"335551620":3,"335559739":0,"335559740":240}" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 22pt; line-height: 35px; margin: 0px; padding: 0px;"> </span><span class="TextRun SCXW164487116" lang="HE-IL" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 16pt; font-weight: bold; line-height: 26px; margin: 0px; padding: 0px;" xml:lang="HE-IL">ותענה שרי </span><span class="TextRun SCXW164487116" lang="HE-IL" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 16pt; line-height: 26px; margin: 0px; padding: 0px;" xml:lang="HE-IL">- עשתה עמה יותר </span><span class="TextRun SCXW164487116" lang="HE-IL" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 16pt; line-height: 26px; margin: 0px; padding: 0px;" xml:lang="HE-IL"><span class="SpellingError SCXW164487116" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: inherit; background-image: url("data:image/gif; background-position: left bottom; background-repeat: repeat-x; border-bottom: 1px solid transparent; margin: 0px; padding: 0px; user-select: text;">מדאי</span></span><span class="TextRun SCXW164487116" lang="HE-IL" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 16pt; line-height: 26px; margin: 0px; padding: 0px;" xml:lang="HE-IL"> ועבדה בה בפרך, אפשר </span><span class="TextRun SCXW164487116" lang="HE-IL" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 16pt; line-height: 26px; margin: 0px; padding: 0px;" xml:lang="HE-IL"><span class="SpellingError SCXW164487116" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: inherit; background-image: url("data:image/gif; background-position: left bottom; background-repeat: repeat-x; border-bottom: 1px solid transparent; margin: 0px; padding: 0px; user-select: text;">שהיתה</span></span><span class="TextRun SCXW164487116" lang="HE-IL" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 16pt; line-height: 26px; margin: 0px; padding: 0px;" xml:lang="HE-IL"> מכה אותה ומקללת אותה ולא </span><span class="TextRun SCXW164487116" lang="HE-IL" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 16pt; line-height: 26px; margin: 0px; padding: 0px;" xml:lang="HE-IL"><span class="SpellingError SCXW164487116" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: inherit; background-image: url("data:image/gif; background-position: left bottom; background-repeat: repeat-x; border-bottom: 1px solid transparent; margin: 0px; padding: 0px; user-select: text;">היתה</span></span><span class="TextRun SCXW164487116" lang="HE-IL" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 16pt; line-height: 26px; margin: 0px; padding: 0px;" xml:lang="HE-IL"> יכולה לסבול וברחה מפניה. ולא נהגה שרה בזה למדת מוסר ולא למדת חסידות, לא מוסר כי אע"פ שאברהם מוחל לה על כבודו, ואמר לה "עשי לה הטוב בעיניך" היה ראוי לה למשוך את ידה לכבודו ולא לענותה; ולא מדת חסידות ונפש טובה כי אין ראויה לאדם לעשות כל </span><span class="TextRun SCXW164487116" lang="HE-IL" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 16pt; line-height: 26px; margin: 0px; padding: 0px;" xml:lang="HE-IL"><span class="SpellingError SCXW164487116" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: inherit; background-image: url("data:image/gif; background-position: left bottom; background-repeat: repeat-x; border-bottom: 1px solid transparent; margin: 0px; padding: 0px; user-select: text;">יכלתו</span></span><span class="TextRun SCXW164487116" lang="HE-IL" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 16pt; line-height: 26px; margin: 0px; padding: 0px;" xml:lang="HE-IL"> במה שתחת ידו, ואמר החכם מה נאוה המחילה בעת היכולת, ומה שעשתה שרי לא היה טוב בעיני האל, כמו שאמר המלאך אל הגר "כי שמע ה' אל </span><span class="TextRun SCXW164487116" lang="HE-IL" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; 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background-color: inherit; background-image: url("data:image/gif; background-position: left bottom; background-repeat: repeat-x; border-bottom: 1px solid transparent; margin: 0px; padding: 0px; user-select: text;">מלענותה</span></span><span class="TextRun SCXW164487116" lang="HE-IL" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 16pt; line-height: 26px; margin: 0px; padding: 0px;" xml:lang="HE-IL">, אע"פ שהיה רע בעיניו, משום שלום בית. וכן זה הספור נכתוב בתורה לקנות אדם ממנו </span><span class="TextRun SCXW164487116" lang="HE-IL" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 16pt; line-height: 26px; margin: 0px; padding: 0px;" xml:lang="HE-IL"><span class="SpellingError SCXW164487116" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: inherit; background-image: url("data:image/gif; background-position: left bottom; background-repeat: repeat-x; border-bottom: 1px solid transparent; 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font-size: 12pt; font-weight: bold; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US">Sarai</span><span class="TextRun SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; font-weight: bold; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US"> afflicted her: </span><span class="TextRun SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US">She did with her</span><span class="TextRun SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US"> (Hagar)</span><span class="TextRun SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US"><span class="NormalTextRun SCXW164487116" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: inherit; margin: 0px; padding: 0px; user-select: text;"> </span></span><span class="TextRun SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US">excessively</span><span class="TextRun SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US"> and she worked her with backbreaking labor. It is possible that she (</span><span class="TextRun SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US">Sarai</span><span class="TextRun SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US">) hit her (H</span><span class="TextRun SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US">a</span><span class="TextRun SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US">gar) and cursed her and she (Hagar) wasn’t able to bear it so she ran away from her. And Sarah wa</span><span class="TextRun SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US">s not behaving this way out of the trait of</span><span class="TextRun SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US"> ethical behavior or</span><span class="TextRun SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US"> the trait of</span><span class="TextRun SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US"> piety. It wasn’t ethical behavior because even though </span><span class="TextRun SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US">Avraham</span><span class="TextRun SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US"> gave in on his honor and said to her ‘Do what is proper in your eyes” it would have been worthy for her to not harm Hagar due to his honor. And it was not piety because </span><span class="TextRun SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US">it’s not proper for a man to do whatever he is able to do with those who are under him, and the wise man said that forgiveness is desirable in a time where one can give it, and what </span><span class="TextRun SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US">Sarai</span><span class="TextRun SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US"> did was not proper in the eyes of God </span><span class="TextRun SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US">which we see when the angel says to Hagar “for God has heard your affliction” and he gave her a blessing in place of her affliction. </span><span class="TextRun SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US">And </span><span class="TextRun SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US">Avram</span><span class="TextRun SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US"> did not stop </span><span class="TextRun SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US">Sarai</span><span class="TextRun SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US"> from afflicting her even though it was evil in his eyes due to </span><span class="TextRun SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; font-style: italic; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US">shalom </span><span class="TextRun SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; font-style: italic; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US"><span class="SpellingError SCXW164487116" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: inherit; background-image: url("data:image/gif; background-position: left bottom; background-repeat: repeat-x; border-bottom: 1px solid transparent; margin: 0px; padding: 0px; user-select: text;">bayit</span></span><span class="TextRun SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; font-style: italic; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US"><span class="NormalTextRun SCXW164487116" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: inherit; margin: 0px; padding: 0px; user-select: text;"> </span></span><span class="TextRun SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US">(keeping peace in the home). And this story was written in the Torah to show that an individual should strive to acquire good attributes and should distance himself from bad ones.</span><span class="EOP SCXW164487116" data-ccp-props="{"201341983":0,"335559739":0,"335559740":240}" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;"> </span></blockquote>
<blockquote class="tr_bq" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: transparent; color: windowtext; padding: 0px; user-select: text; vertical-align: baseline; word-wrap: break-word;">
<span class="EOP SCXW164487116" data-ccp-props="{"201341983":0,"335559739":0,"335559740":240}" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;"> </span><span class="TextRun Underlined SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 14pt; font-weight: bold; line-height: 22px; margin: 0px; padding: 0px;" xml:lang="EN-US"><span class="NormalTextRun SCXW164487116" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: inherit; margin: 0px; padding: 0px; user-select: text;">Israel Passover </span></span><span class="TextRun Underlined SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 14pt; font-weight: bold; line-height: 22px; margin: 0px; padding: 0px;" xml:lang="EN-US"><span class="NormalTextRun SCXW164487116" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: inherit; margin: 0px; padding: 0px; user-select: text;">Haggadah</span></span><span class="TextRun Underlined SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 14pt; font-weight: bold; line-height: 22px; margin: 0px; padding: 0px;" xml:lang="EN-US"><span class="NormalTextRun SCXW164487116" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: inherit; margin: 0px; padding: 0px; user-select: text;"> by Rabbi </span></span><span class="TextRun Underlined SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 14pt; font-weight: bold; line-height: 22px; margin: 0px; padding: 0px;" xml:lang="EN-US"><span class="NormalTextRun SCXW164487116" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: inherit; margin: 0px; padding: 0px; user-select: text;">Menachem</span></span><span class="TextRun Underlined SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 14pt; font-weight: bold; line-height: 22px; margin: 0px; padding: 0px;" xml:lang="EN-US"><span class="NormalTextRun SCXW164487116" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: inherit; margin: 0px; padding: 0px; user-select: text;"> M. </span></span><span class="TextRun Underlined SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 14pt; font-weight: bold; line-height: 22px; margin: 0px; padding: 0px;" xml:lang="EN-US"><span class="NormalTextRun SCXW164487116" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: inherit; margin: 0px; padding: 0px; user-select: text;">Kasher</span></span><span class="TextRun Underlined SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 14pt; font-weight: bold; line-height: 22px; margin: 0px; padding: 0px;" xml:lang="EN-US"><span class="NormalTextRun SCXW164487116" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: inherit; margin: 0px; padding: 0px; user-select: text;">, page 77</span></span><span class="EOP SCXW164487116" data-ccp-props="{"201341983":0,"335559739":0,"335559740":240}" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 14pt; line-height: 22px; margin: 0px; padding: 0px;"> </span><span class="TextRun SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US">Rabbi Simeon the son of </span><span class="TextRun SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US"><span class="SpellingError SCXW164487116" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: inherit; background-image: url("data:image/gif; background-position: left bottom; background-repeat: repeat-x; border-bottom: 1px solid transparent; margin: 0px; padding: 0px; user-select: text;">Johai</span></span><span class="TextRun SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US"> said: Hagar was the daughter of </span><span class="TextRun SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US">Pharoah</span><span class="TextRun SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US">. When </span><span class="TextRun SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US">Pharoah</span><span class="TextRun SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US"> saw what was done on Sarah’s behalf in his own house, he to</span><span class="TextRun SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US">o</span><span class="TextRun SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US">k his daughter and gave her to Sarah. “And he called her Hagar,” which name is a form of the Aramaic phrase “</span><span class="TextRun SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US"><span class="SpellingError SCXW164487116" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: inherit; background-image: url("data:image/gif; background-position: left bottom; background-repeat: repeat-x; border-bottom: 1px solid transparent; margin: 0px; padding: 0px; user-select: text;">hav</span></span><span class="TextRun SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US"><span class="NormalTextRun SCXW164487116" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: inherit; margin: 0px; padding: 0px; user-select: text;"> </span></span><span class="TextRun SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US"><span class="SpellingError SCXW164487116" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: inherit; background-image: url("data:image/gif; background-position: left bottom; background-repeat: repeat-x; border-bottom: 1px solid transparent; margin: 0px; padding: 0px; user-select: text;">agrach</span></span><span class="TextRun SCXW164487116" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US">,” which means “Here is thy reward.” Later, Holy Writ informs us “And Sarah tormented her.” Because of her harshness to Hagar, Sarah’s descendants were afflicted and enslaved by the Egyptians. For this reason, also, it is written: “And Jacob and his sons went down to Egypt.” </span><span class="EOP SCXW164487116" data-ccp-props="{"201341983":0,"335559739":0,"335559740":240}" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;"> </span></blockquote>
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Back in the day, when I learned these approaches, I felt vindicated. As a Bais Yaakov girl, we were only taught black and white portrayals of characters in which the <i>Avos </i>and <i>Imahos </i>were unquestionably righteous and it would have been akin to heresy to suggest otherwise. (Incidentally, I think that teaching children black-and-white versions of important characters in Tanakh is developmentally appropriate in the younger grades, and fully support the use of Midrashim that paint characters in these ways in elementary school. High school should be the time to uncover nuance and start exposing children to the multiplicity of readings on any given text or indeed, any character. But I digress.) Knowing that there were traditional commentators that viewed Sarah as human, and having fallen prey to human error, was a coup for me.<br />
<br />
I still think it is valuable for students to learn that even the greatest individuals among our people have flaws and faults. But I have changed, and I have much more compassion for Sarah than I originally did. Thus, what I would like to do here is suggest that actually, the fault for Sarah's behavior lies more with Avraham than with Sarah. And I believe that if Avraham had acted differently, Sarah would never have behaved in this manner.<br />
<br />
What is it that Sarah was seeking and did not find?<br />
<br />
She sought <i>protection. </i><br />
<i><br /></i>
Ramban believes that Avraham sinned when he brought Sarai to Egypt. In his words:<br />
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<span class="TextRun Underlined SCXW184830850" lang="HE-IL" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 22pt; font-weight: bold; line-height: 40px; margin: 0px; padding: 0px;" xml:lang="HE-IL"><span class="NormalTextRun SCXW184830850" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: inherit; margin: 0px; padding: 0px; user-select: text;">ספר בראשית, פרק י, פסוק </span></span><span class="TextRun Underlined SCXW184830850" lang="HE-IL" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 22pt; font-weight: bold; line-height: 40px; margin: 0px; padding: 0px;" xml:lang="HE-IL"><span class="SpellingError SCXW184830850" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: inherit; background-image: url("data:image/gif; background-position: left bottom; background-repeat: repeat-x; border-bottom: 1px solid transparent; margin: 0px; padding: 0px; user-select: text;">יב</span></span><span class="TextRun Underlined SCXW184830850" lang="HE-IL" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 22pt; font-weight: bold; line-height: 40px; margin: 0px; padding: 0px;" xml:lang="HE-IL"><span class="NormalTextRun SCXW184830850" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: inherit; margin: 0px; padding: 0px; user-select: text;">-רמב"ן על "ויהי רעב בארץ"</span></span><span class="EOP SCXW184830850" data-ccp-props="{"201341983":0,"335551550":3,"335551620":3,"335559739":200,"335559740":276}" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 22pt; line-height: 40px; margin: 0px; padding: 0px;"> </span><span class="TextRun SCXW184830850" lang="HE-IL" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 16pt; line-height: 26px; margin: 0px; padding: 0px;" xml:lang="HE-IL">ודע כי אברהם אבינו חטא </span><span class="TextRun SCXW184830850" lang="HE-IL" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 16pt; line-height: 26px; margin: 0px; padding: 0px;" xml:lang="HE-IL"><span class="SpellingError SCXW184830850" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: inherit; background-image: url("data:image/gif; background-position: left bottom; background-repeat: repeat-x; border-bottom: 1px solid transparent; margin: 0px; padding: 0px; user-select: text;">חטא</span></span><span class="TextRun SCXW184830850" lang="HE-IL" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 16pt; line-height: 26px; margin: 0px; padding: 0px;" xml:lang="HE-IL"> גדול בשגגה שהביא אשתו הצדקת במכשול </span><span class="TextRun SCXW184830850" lang="HE-IL" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 16pt; line-height: 26px; margin: 0px; padding: 0px;" xml:lang="HE-IL"><span class="SpellingError SCXW184830850" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: inherit; background-image: url("data:image/gif; background-position: left bottom; background-repeat: repeat-x; border-bottom: 1px solid transparent; margin: 0px; padding: 0px; user-select: text;">עון</span></span><span class="TextRun SCXW184830850" lang="HE-IL" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 16pt; line-height: 26px; margin: 0px; padding: 0px;" xml:lang="HE-IL"> מפני פחדו פן יהרגוהו, והיה לו לבטוח בשם שיציל אותו וא</span><span class="TextRun SCXW184830850" lang="HE-IL" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 16pt; line-height: 26px; margin: 0px; padding: 0px;" xml:lang="HE-IL">ת אשתו ואת כל אשר לו, כי יש </span><span class="TextRun SCXW184830850" lang="HE-IL" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 16pt; line-height: 26px; margin: 0px; padding: 0px;" xml:lang="HE-IL"><span class="SpellingError SCXW184830850" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: inherit; background-image: url("data:image/gif; background-position: left bottom; background-repeat: repeat-x; border-bottom: 1px solid transparent; margin: 0px; padding: 0px; user-select: text;">באל</span></span><span class="TextRun SCXW184830850" lang="HE-IL" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 16pt; line-height: 26px; margin: 0px; padding: 0px;" xml:lang="HE-IL"><span class="SpellingError SCXW184830850" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: inherit; background-image: url("data:image/gif; background-position: left bottom; background-repeat: repeat-x; border-bottom: 1px solid transparent; margin: 0px; padding: 0px; user-select: text;">ק</span></span><span class="TextRun SCXW184830850" lang="HE-IL" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 16pt; line-height: 26px; margin: 0px; padding: 0px;" xml:lang="HE-IL"><span class="SpellingError SCXW184830850" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: inherit; background-image: url("data:image/gif; background-position: left bottom; background-repeat: repeat-x; border-bottom: 1px solid transparent; margin: 0px; padding: 0px; user-select: text;">ים</span></span><span class="TextRun SCXW184830850" lang="EN-US" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 16pt; line-height: 26px; margin: 0px; padding: 0px;" xml:lang="EN-US"><span class="NormalTextRun SCXW184830850" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: inherit; margin: 0px; padding: 0px; user-select: text;"> </span></span><span class="TextRun SCXW184830850" lang="HE-IL" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 16pt; line-height: 26px; margin: 0px; padding: 0px;" xml:lang="HE-IL"><span class="SpellingError SCXW184830850" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: inherit; background-image: url("data:image/gif; background-position: left bottom; background-repeat: repeat-x; border-bottom: 1px solid transparent; margin: 0px; padding: 0px; user-select: text;">כח</span></span><span class="TextRun SCXW184830850" lang="HE-IL" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 16pt; line-height: 26px; margin: 0px; padding: 0px;" xml:lang="HE-IL"> לעזור ולהציל. גם יציאתו מן הארץ, שנצטווה עליה בתחילה,</span><span class="TextRun SCXW184830850" lang="HE-IL" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 16pt; line-height: 26px; margin: 0px; padding: 0px;" xml:lang="HE-IL"> מפני הרעב, </span><span class="TextRun SCXW184830850" lang="HE-IL" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 16pt; line-height: 26px; margin: 0px; padding: 0px;" xml:lang="HE-IL"><span class="SpellingError SCXW184830850" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: inherit; background-image: url("data:image/gif; background-position: left bottom; background-repeat: repeat-x; border-bottom: 1px solid transparent; margin: 0px; padding: 0px; user-select: text;">עון</span></span><span class="TextRun SCXW184830850" lang="HE-IL" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 16pt; line-height: 26px; margin: 0px; padding: 0px;" xml:lang="HE-IL"> אשר חטא, כי </span><span class="TextRun SCXW184830850" lang="HE-IL" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 16pt; line-height: 26px; margin: 0px; padding: 0px;" xml:lang="HE-IL"><span class="SpellingError SCXW184830850" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: inherit; background-image: url("data:image/gif; background-position: left bottom; background-repeat: repeat-x; border-bottom: 1px solid transparent; margin: 0px; padding: 0px; user-select: text;">האל</span></span><span class="TextRun SCXW184830850" lang="HE-IL" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 16pt; line-height: 26px; margin: 0px; padding: 0px;" xml:lang="HE-IL"><span class="SpellingError SCXW184830850" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: inherit; background-image: url("data:image/gif; background-position: left bottom; background-repeat: repeat-x; border-bottom: 1px solid transparent; margin: 0px; padding: 0px; user-select: text;">ק</span></span><span class="TextRun SCXW184830850" lang="HE-IL" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 16pt; line-height: 26px; margin: 0px; padding: 0px;" xml:lang="HE-IL"><span class="SpellingError SCXW184830850" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: inherit; background-image: url("data:image/gif; background-position: left bottom; background-repeat: repeat-x; border-bottom: 1px solid transparent; margin: 0px; padding: 0px; user-select: text;">ים</span></span><span class="TextRun SCXW184830850" lang="HE-IL" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 16pt; line-height: 26px; margin: 0px; padding: 0px;" xml:lang="HE-IL"> ברעב יפדנו ממות. ועל המעשה הזה נגזר על זרעו הגלות בארץ מצרים ביד פרעה. </span><span class="EOP SCXW184830850" data-ccp-props="{"201341983":0,"335551550":3,"335551620":3,"335559739":0,"335559740":240}" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 16pt; line-height: 26px; margin: 0px; padding: 0px;"> </span><span class="EOP SCXW184830850" data-ccp-props="{"201341983":0,"335551550":3,"335551620":3,"335559739":0,"335559740":240}" style="font-family: "times new roman" , "times new roman_msfontservice" , serif; font-size: 16pt; line-height: 26px; margin: 0px; padding: 0px;"> </span><span class="TextRun SCXW184830850" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US">K</span><span class="TextRun SCXW184830850" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US">now that </span><span class="TextRun SCXW184830850" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US">Avraham</span><span class="TextRun SCXW184830850" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US"><span class="NormalTextRun SCXW184830850" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: inherit; margin: 0px; padding: 0px; user-select: text;"> </span></span><span class="TextRun SCXW184830850" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US">our father unintentionally committed a great sin by bringing his righteous wife to</span><span class="TextRun SCXW184830850" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US"> a stumbling block of </span><span class="TextRun SCXW184830850" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US">sin on account of his fear for his life. He should have trusted that God would save him and his wife and all his belongings for God surely </span><span class="TextRun SCXW184830850" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US">has</span><span class="TextRun SCXW184830850" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US"> the power to help and to save. His leaving the Land, concerning which he had been commanded from the beginning, on account of the famine, was also a sin he committed, for in famine God would redeem him from death. It was because of this deed that the exile in the land of Egypt at the hand of Pharaoh was decreed for his children.</span><span class="EOP SCXW184830850" data-ccp-props="{"201341983":0,"335559739":0,"335559740":240}" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;"> </span><span class="EOP SCXW184830850" data-ccp-props="{"201341983":0,"335559739":0,"335559740":240}" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;"> </span><span class="TextRun SCXW184830850" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US">(Taken from the </span><span class="TextRun SCXW184830850" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US"><span class="SpellingError SCXW184830850" style="-webkit-tap-highlight-color: transparent; -webkit-user-drag: none; background-color: inherit; background-image: url("data:image/gif; background-position: left bottom; background-repeat: repeat-x; border-bottom: 1px solid transparent; margin: 0px; padding: 0px; user-select: text;">Chavel</span></span><span class="TextRun SCXW184830850" lang="EN-US" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;" xml:lang="EN-US"> translation, page 174)</span><span class="EOP SCXW184830850" data-ccp-props="{"201341983":0,"335559739":0,"335559740":240}" style="font-family: "arial" , "arial_msfontservice" , sans-serif; font-size: 12pt; line-height: 19px; margin: 0px; padding: 0px;"> </span></blockquote>
There are other more charitable interpretations of Avraham's actions in this scene. But let us, for this moment, go with the Ramban's approach. According to this approach, Avraham should have stayed in the land of Canaan alongside Sarai and trusted in God to help them survive the famine. But he did not, and because he did not, his wife was taken from him and placed into the lion's den, the Pharoah's palace. As much as Avraham might have wanted to protect her, he failed her. Sarah was left alone, unprotected and defenseless.<br />
<br />
Of course, God intervened, bringing plagues that Rashi explains interfered with Pharoah's ability to perform sexually. Because of this, Sarai was not assaulted. But she could not have known that this would happen, and it is possible she felt rightfully vulnerable, angry and frustrated that her husband could not protect her.<br />
<br />
Then, in the next chapter, Sarai sees the lengths that Avraham will go to to protect a kinsman. Avraham risks life and limb, not only of himself but of 318 men, to save Lot. He spares no effort and no expense to take him back from those who have kidnapped him.<br />
<br />
And so, having witnessed Avraham's efforts, it is reasonable for Sarai to expect that Avraham will spare no effort to protect her as well. Struggling within herself, Sarai finally admits to herself that there is no way that Avraham will sire a child with her. Her menses have stopped. She is old. But Avraham is still virile. And so, in what must have been an extraordinarily difficult decision, Sarai determines that she is willing to allow a surrogate to bear a child on her behalf. She tells Avraham of her decision, willing him to lie with her handmaiden in the hopes that the child that is born will be <i>their </i>child- the child of Avraham and Sarai- even if it was originally housed within another's womb.<br />
<br />
Just look at the language of the verse.<br />
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<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><b>ב</b> וַתֹּאמֶר שָׂרַי אֶל-אַבְרָם, הִנֵּה-נָא עֲצָרַנִי יְהוָה מִלֶּדֶת--בֹּא-נָא אֶל-שִׁפְחָתִי,<span style="background-color: yellow;"> אוּלַי אִבָּנֶה מִמֶּנָּה</span>; וַיִּשְׁמַע אַבְרָם, לְקוֹל שָׂרָי.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>2</b> And Sarai said unto Abram: 'Behold now, the LORD hath restrained me from bearing; go in, I pray thee, unto my handmaid;<span style="background-color: yellow;"> it may be that I shall be builded up through her.' </span>And Abram hearkened to the voice of Sarai.</td></tr>
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<br />
You know where we see a similar tale? In the story of Ruth and Naomi.<br />
<br />
Naomi begins by mentioning her old age and the unlikelihood of her bearing children:<br />
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<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><b>יא</b> וַתֹּאמֶר נָעֳמִי שֹׁבְנָה בְנֹתַי, לָמָּה תֵלַכְנָה עִמִּי: הַעוֹד-לִי בָנִים בְּמֵעַי, וְהָיוּ לָכֶם לַאֲנָשִׁים.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>11</b> And Naomi said: 'Turn back, my daughters; why will ye go with me? have I yet sons in my womb, that they may be your husbands?</td></tr>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/u/1/null" name="12"></a><b>יב</b> שֹׁבְנָה בְנֹתַי לֵכְןָ,<span style="background-color: yellow;"> כִּי זָקַנְתִּי מִהְיוֹת לְאִישׁ:</span> כִּי אָמַרְתִּי, יֶשׁ-לִי תִקְוָה--גַּם הָיִיתִי הַלַּיְלָה לְאִישׁ, וְגַם יָלַדְתִּי בָנִים.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>12</b> Turn back, my daughters, go your way;<span style="background-color: yellow;"> for I am too old to have a husband. </span>If I should say: I have hope, should I even have an husband to-night, and also bear sons;</td></tr>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/u/1/null" name="13"></a><b>יג</b> הֲלָהֵן תְּשַׂבֵּרְנָה, עַד אֲשֶׁר יִגְדָּלוּ, הֲלָהֵן תֵּעָגֵנָה, לְבִלְתִּי הֱיוֹת לְאִישׁ; אַל בְּנֹתַי, כִּי-מַר-לִי מְאֹד מִכֶּם--כִּי-יָצְאָה בִי, יַד-יְהוָה.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>13</b> would ye tarry for them till they were grown? would ye shut yourselves off for them and have no husbands? nay, my daughters; for it grieveth me much for your sakes, for the hand of the LORD is gone forth against me.'</td></tr>
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By the time her story is done, Ruth has served as a kind of surrogate for her. It is Naomi who ends up dandling the child upon her knee and loving the child almost as though she were its mother.<br />
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<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><b>יג</b> וַיִּקַּח בֹּעַז אֶת-רוּת וַתְּהִי-לוֹ לְאִשָּׁה, וַיָּבֹא אֵלֶיהָ; וַיִּתֵּן יְהוָה לָהּ הֵרָיוֹן, וַתֵּלֶד בֵּן.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>13</b> So Boaz took Ruth, and she became his wife; and he went in unto her, and the LORD gave her conception, and she bore a son.</td></tr>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/u/1/null" name="14"></a><b>יד</b> וַתֹּאמַרְנָה הַנָּשִׁים, אֶל-נָעֳמִי, בָּרוּךְ יְהוָה, אֲשֶׁר לֹא הִשְׁבִּית לָךְ גֹּאֵל הַיּוֹם; וְיִקָּרֵא שְׁמוֹ, בְּיִשְׂרָאֵל.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>14</b> And the women said unto Naomi: 'Blessed be the LORD, who hath not left thee this day without a near kinsman, and let his name be famous in Israel.</td></tr>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/u/1/null" name="15"></a><b>טו</b> וְהָיָה לָךְ לְמֵשִׁיב נֶפֶשׁ, וּלְכַלְכֵּל אֶת-שֵׂיבָתֵךְ: כִּי כַלָּתֵךְ אֲשֶׁר-אֲהֵבַתֶךְ, יְלָדַתּוּ, אֲשֶׁר-הִיא טוֹבָה לָךְ, מִשִּׁבְעָה בָּנִים.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>15</b> And he shall be unto thee a restorer of life, and a nourisher of thine old age; for thy daughter-in-law, who loveth thee, who is better to thee than seven sons, hath borne him.'</td></tr>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><span style="background-color: yellow;"><a href="https://www.blogger.com/u/1/null" name="16"></a><b>טז</b> וַתִּקַּח נָעֳמִי אֶת-הַיֶּלֶד וַתְּשִׁתֵהוּ בְחֵיקָהּ, וַתְּהִי-לוֹ לְאֹמֶנֶת.</span></td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><span style="background-color: yellow;"><b>16</b> And Naomi took the child, and laid it in her bosom, and became nurse unto it.</span></td></tr>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/u/1/null" name="17"></a><b>יז</b> וַתִּקְרֶאנָה לוֹ הַשְּׁכֵנוֹת שֵׁם לֵאמֹר, <span style="background-color: yellow;">יֻלַּד-בֵּן לְנָעֳמִי;</span> וַתִּקְרֶאנָה שְׁמוֹ עוֹבֵד, הוּא אֲבִי-יִשַׁי אֲבִי דָוִד. {פ}</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>17</b> And the women her neighbours gave it a name, saying: <span style="background-color: yellow;">'There is a son born to Naomi'; </span>and they called his name Obed; he is the father of Jesse, the father of David. <b>{P}</b></td></tr>
</tbody></table>
<br />
The story of Ruth and Naomi shows the way that the Sarah and Hagar story <i>could </i>have gone. If Hagar felt affection towards her mistress, and would be willing to surrender her child to her, then people would have said "There is a son born to Sarai" in the same way that they said "There is a son born to Naomi."<br />
<br />
But Hagar either does not have or chooses not to show affection or kindness to Sarai. Instead, she uses her pregnancy to put on airs, flaunting the fact that she is pregnant by Avraham when Sarai is not. And so, instead of Sarai's sacrifice and desire to create a covenantal family being recognized, she is mistreated in her own house, put down and made fun of in her own home.<br />
<br />
It is Avraham's duty as a husband to protect her from this. It is Avraham's duty to step in, intervene and clarify to Hagar that she is not a full wife to him in the way that Sarai is. Hagar's job is to serve as surrogate, not to serve as a full wife.<br />
<br />
But Avraham is a kind man and he is an idealist. He cannot do this. To his mind, Hagar <i>is </i>equal to him; he does not or cannot view her as a mere surrogate. And because he cannot do this, he allows Sarai to be mistreated.<br />
<br />
Is it any wonder then that she comes to him, with a cry that encompasses her whole soul, and states that God Himself will judge between him and her?<br />
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<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><b>ה</b> וַתֹּאמֶר שָׂרַי אֶל-אַבְרָם, חֲמָסִי עָלֶיךָ--אָנֹכִי נָתַתִּי שִׁפְחָתִי בְּחֵיקֶךָ, וַתֵּרֶא כִּי הָרָתָה וָאֵקַל בְּעֵינֶיהָ;<span style="background-color: yellow;"> יִשְׁפֹּט יְהוָה, בֵּינִי וּבֵינֶיךָ.</span></td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>5</b> And Sarai said unto Abram: 'My wrong be upon thee: I gave my handmaid into thy bosom; and when she saw that she had conceived, I was despised in her eyes: <span style="background-color: yellow;">the LORD judge between me and thee.'</span></td></tr>
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She has been wronged and mistreated and <i>he has allowed it to happen. </i>He has not been strong enough, clear enough, to let Hagar know exactly what her place is...and what it is not.<br />
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<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><b>ו</b> וַיֹּאמֶר אַבְרָם אֶל-שָׂרַי, הִנֵּה שִׁפְחָתֵךְ בְּיָדֵךְ--עֲשִׂי-לָהּ, הַטּוֹב בְּעֵינָיִךְ; וַתְּעַנֶּהָ שָׂרַי, וַתִּבְרַח מִפָּנֶיהָ.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>6</b> But Abram said unto Sarai: 'Behold, thy maid is in thy hand; do to her that which is good in thine eyes.' And Sarai dealt harshly with her, and she fled from her face.</td></tr>
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Avraham's response is inadequate. Sarai is looking for him to show that he cares. This is his moment to intervene. This is where he is supposed to step in and say, "Yes, I will defend you. I will protect you. I will speak with Hagar. I will make her understand that though I value her and the child she bears, that does not give her a right to treat you in this manner."<br />
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But Avraham does none of those things. Instead, he offers the responsibility back to Sarai. "She is your handmaiden- do with her what you wish."<br />
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In her frustration and bitterness, realizing that her own husband will not protect her and will not defend her, Sarai is overly harsh with Hagar. We can all agree that it was not fair and perhaps not justified. But we can certainly <i>understand </i>why she does it. What she wants is to be valued. To be defended. To be protected. She wants Avraham to stand up for her. But he doesn't.<br />
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Unfortunately, and this is the real tragedy, Avraham constantly fails to protect Sarah. He fails to stop Avimelech from taking her. He fails to see that the situation with Hagar and Ishmael has deteriorated to the point that they must be cast out. Indeed, God himself must intervene there to make Avraham listen to his wife. And finally, when Avraham makes the misguided attempt to protect Sarah by not telling her anything about the Akedah, the Midrash informs us that Satan (disguised as a human) is the one who breaks the news to her in an ungentle manner, and that she has a heart attack on the spot due to the shock (see Midrash Pirkei D'Rabbi Eliezer, Chapter 31).<br />
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Avraham doesn't behave this way because he doesn't love Sarah. He may love her very much. He simply doesn't see the world like she does. He isn't aware of the threats that she sees. He assumes that Sarah's frustration with Hagar can be rectified if Sarah reprimands her. He sees this as a situation where something needs to be fixed- not a situation where he needs to prove something about Sarah's worth and value to him. He figures that even if his strategy for protecting Sarah didn't work in Egypt, it will work in Gerar. He assumes that even if Hagar and Ishmael are behaving badly (if he even sees it! because he may not be able to see it), it's a child's posturing, nothing serious. Sarah, in contrast, sees the threats, and wants her husband to act against them. When he does not, she realizes she will have to rely upon others- God, and herself- to manage them.<br />
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And when you see Sarah in this light, as I have...<a href="https://www.youtube.com/watch?v=mi5v5xd1bt4" target="_blank">you feel compassion for her. </a> She hurts, too.<br />
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<span jsname="YS01Ge" style="background-color: white; color: #222222; font-family: Roboto, arial, sans-serif;">I'll stand by you,</span><br style="background-color: white; color: #222222; font-family: Roboto, arial, sans-serif;" /><span jsname="YS01Ge" style="background-color: white; color: #222222; font-family: Roboto, arial, sans-serif;">I'll stand by you, won't let nobody hurt you,</span><br style="background-color: white; color: #222222; font-family: Roboto, arial, sans-serif;" /><span jsname="YS01Ge" style="background-color: white; color: #222222; font-family: Roboto, arial, sans-serif;">I'll stand by you.</span><br style="background-color: white; color: #222222; font-family: Roboto, arial, sans-serif;" /><span jsname="YS01Ge" style="background-color: white; color: #222222; font-family: Roboto, arial, sans-serif;">Baby, even to your darkest hour, and I'll never desert you,</span><br style="background-color: white; color: #222222; font-family: Roboto, arial, sans-serif;" /><span jsname="YS01Ge" style="background-color: white; color: #222222; font-family: Roboto, arial, sans-serif;">I'll stand by you.</span><br style="background-color: white; color: #222222; font-family: Roboto, arial, sans-serif;" /><span jsname="YS01Ge" style="background-color: white; color: #222222; font-family: Roboto, arial, sans-serif;">And when, when the night falls on you baby,</span><br style="background-color: white; color: #222222; font-family: Roboto, arial, sans-serif;" /><span jsname="YS01Ge" style="background-color: white; color: #222222; font-family: Roboto, arial, sans-serif;">You're feeling all a lone, you're wandering on your own,</span><br style="background-color: white; color: #222222; font-family: Roboto, arial, sans-serif;" /><span jsname="YS01Ge" style="background-color: white; color: #222222; font-family: Roboto, arial, sans-serif;">I'll stand by you.</span>Chanahttp://www.blogger.com/profile/17655144434904957767noreply@blogger.com0tag:blogger.com,1999:blog-12970718.post-5124987201028433462018-08-02T23:35:00.001-04:002018-08-02T23:35:58.716-04:00929-Genesis 15-Torchbearers <i>After these things, </i>we are told, God speaks to Abraham and assures him that he is indeed protected and that his faith will be rewarded. At this moment, I imagine Abraham turning to God and speaking to Him in a very low voice, a pained voice, as he asks, "What can you give me that is worth having, for I have no child? I shall see my estate and all I have in the hands of my steward Eliezer."<br />
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What are the things that have so hurt Abraham that at this moment he turns to God defenseless, wounded, voicing a pain that is not new?<br />
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I believe that Abraham feels profoundly disillusioned in this chapter, and his disillusionment comes about due to his encounter with Lot.<br />
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Abraham has an important quality, one that makes him willing to leave everything behind in order to embark upon a journey to the land that God will show him and to endure the difficulties that attend him. It is a kind of willful naivete, a belief not so much in people's innate goodness as in their capacity for redemption. Abraham is a kind of idealist. He searches for God in humanity and is shocked each time he does not find it. In Egypt, he recognizes that the people are corrupt, but believes that if he engages in a ruse where he pretends to be Sarai's brother, he will be able to save her, tricking the inhabitants of that country into behaving decently. But it is not so. This also explains why he uses the same ruse when he and his wife visit Avimelech; he assumes that even if it failed in Egypt, it cannot possibly fail twice. It is impossible that people could be so corrupt. Additionally, Abraham treats Hagar well, to the point that Sarai is frustrated and angry, feeling like her husband has not allied with her in making clear Hagar's role as surrogate mother as opposed to her own role as full wife. "May God judge between you and me!" she declares, believing that Abraham's kindness is to blame for Hagar's putting on airs. Later, he suffers greatly when Sarai determines that Ishmael and Hagar must leave for good, not believing that it is necessary- and God Himself must intervene to convince him that it is. And, of course, from the Midrashic reading due to the extra language in the verse, he is unclear as to which son he is to offer up to God - Isaac or Ishmael. It is not that Abraham cannot see evil or perversity. It is simply that he does not believe that is all there is to see. It is why he argues on behalf of Sodom- to him, the concept of totally wicked cities defies conception. He believes, with profound faith, that there is goodness in all beings, and that given the opportunity to act justly and correctly, man eventually will do so. If he can only succeed in showing them the light- they will change.<br />
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Abraham has just saved Lot, and it seems likely that he thought there would be some kind of powerful moment or reconciliation. Perhaps now the two of them can live in peace in one place. Perhaps Lot will come home with Abraham. But no such thing happens, and Abraham is forced to recognize that Lot prefers the company of others, those who are dissimilar to Abraham and who indeed may even be wicked (certainly, there is a focus on materialism, a constant emphasis on "Lot and his possessions") to what he has to offer. In the back of his mind, Abraham likely assumed that if he would not have children, Lot would be his heir. But now Abraham sees that this will not be. Lot is not the kind of man Abraham thought him to be- the kind of man who desires to ally with him in a quest for God- and spirituality over materialism. Leaving Lot his estate and inheritance would not advance Abraham's cause because Lot would see them as so many material goods, not as items that should be used in service of promoting the monotheistic vision. And so, having recognized all this, Abraham is at a loss. He feels disillusioned and upset. If this is what happened to Lot, his own kinsman, what will happen to him? Will he too be swayed and end up this way? And in that moment God reaches out to comfort him, informing him that no, he will not. God is His shield and will protect him. Abraham will never be Lot. And Abraham will not have to leave all he worked for in the hands of an unworthy individual - or a foreign servant. There will be someone to continue his efforts, his vision, his desire to bring knowledge of God to the world. This will be a child of his own body.<br />
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A special word is used in this narrative, a word that takes us back to a prior narrative. That word is תַרְדֵּמָה, and it means a deep, transformative sleep. The last time we saw this word was in the story of Adam in Chapter 2.<br />
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And I think the presence of this word is deliberate. We are meant to see a similarity between the two narratives.<br />
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Adam is searching, longing and wishing for an עזר כנגדו, a helpmate.<br />
Abraham is searching, longing and wishing for an heir, someone to be יורש אותו.<br />
They are each searching for someone who will help them carry the dream forward, serving as their torchbearer.<br />
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In the Adam story, God creates beasts and birds. Adam sees them all, names them all and according to the Midrash, consorts with them all, but none of them are the person who will help him to build, conquer and inherit the land. None of them can help him create new life.<br />
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But then comes this gorgeous moment.<br />
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<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><b>כא</b> וַיַּפֵּל יְהוָה אֱלֹהִים <span style="background-color: yellow;">תַּרְדֵּמָה </span>עַל-הָאָדָם, וַיִּישָׁן; וַיִּקַּח, אַחַת מִצַּלְעֹתָיו, וַיִּסְגֹּר בָּשָׂר, תַּחְתֶּנָּה.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>21</b> And the LORD God<span style="background-color: yellow;"> caused a deep sleep </span>to fall upon the man, and he slept; and He took one of his ribs, and closed up the place with flesh instead thereof.</td></tr>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/u/1/null" name="22"></a><b>כב</b> וַיִּבֶן יְהוָה אֱלֹהִים אֶת-הַצֵּלָע אֲשֶׁר-לָקַח מִן-הָאָדָם, לְאִשָּׁה; וַיְבִאֶהָ, אֶל-הָאָדָם.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>22</b> And the rib/side, which the LORD God had taken from the man, made He a woman, and brought her unto the man.</td></tr>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/u/1/null" name="23"></a><b>כג</b> וַיֹּאמֶר, הָאָדָם, זֹאת הַפַּעַם עֶצֶם מֵעֲצָמַי, וּבָשָׂר מִבְּשָׂרִי; לְזֹאת יִקָּרֵא אִשָּׁה, כִּי מֵאִישׁ לֻקְחָה-זֹּאת.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>23</b> And the man said: 'This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of Man.'</td></tr>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/u/1/null" name="24"></a><b>כד</b> עַל-כֵּן, יַעֲזָב-אִישׁ, אֶת-אָבִיו, וְאֶת-אִמּוֹ; וְדָבַק בְּאִשְׁתּוֹ, וְהָיוּ לְבָשָׂר אֶחָד.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>24</b> Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh.</td></tr>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/u/1/null" name="25"></a><b>כה</b> וַיִּהְיוּ שְׁנֵיהֶם עֲרוּמִּים, הָאָדָם וְאִשְׁתּוֹ; וְלֹא, יִתְבֹּשָׁשׁוּ.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>25</b> And they were both naked, the man and his wife, and were not ashamed.</td></tr>
</tbody></table>
As soon as he sees her, Man claims Woman. <i>This</i>- he indicates- is who I have been searching for. She is a part of me, <a href="https://www.youtube.com/watch?v=ZB3hMv-MuGk" target="_blank">bone of my bone and flesh of my flesh</a>. We will never be parted; we will never be dissolved. We are One, and when we come together, we are one again.<br />
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In the Abraham story, God has Abraham destroy beasts while the birds remain whole. Abraham cuts the beasts in half, leaves the birds intact, and protects all of the defenseless creatures from the carrion birds that descend to consume the flesh laid out before them. And then comes Abraham's moment.<br />
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<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><b>יב</b> וַיְהִי הַשֶּׁמֶשׁ לָבוֹא, <span style="background-color: yellow;">וְתַרְדֵּמָה</span> נָפְלָה עַל-אַבְרָם; וְהִנֵּה אֵימָה חֲשֵׁכָה גְדֹלָה, נֹפֶלֶת עָלָיו.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>12</b> And it came to pass, that, when the sun was going down, <span style="background-color: yellow;">a deep sleep</span> fell upon Abram; and, lo, a dread, even a great darkness, fell upon him.</td></tr>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/u/1/null" name="13"></a><b>יג</b> וַיֹּאמֶר לְאַבְרָם, יָדֹעַ תֵּדַע כִּי-גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם, וַעֲבָדוּם, וְעִנּוּ אֹתָם--אַרְבַּע מֵאוֹת, שָׁנָה.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>13</b> And He said unto Abram: 'Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years;</td></tr>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/u/1/null" name="14"></a><b>יד</b> וְגַם אֶת-הַגּוֹי אֲשֶׁר יַעֲבֹדוּ, דָּן אָנֹכִי; וְאַחֲרֵי-כֵן יֵצְאוּ, בִּרְכֻשׁ גָּדוֹל.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>14</b> and also that nation, whom they shall serve, will I judge; and afterward shall they come out with great substance.</td></tr>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/u/1/null" name="15"></a><b>טו</b> וְאַתָּה תָּבוֹא אֶל-אֲבֹתֶיךָ, בְּשָׁלוֹם: תִּקָּבֵר, בְּשֵׂיבָה טוֹבָה.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>15</b> But thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.</td></tr>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/u/1/null" name="16"></a><b>טז</b> וְדוֹר רְבִיעִי, יָשׁוּבוּ הֵנָּה: כִּי לֹא-שָׁלֵם עֲוֺן הָאֱמֹרִי, עַד-הֵנָּה.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>16</b> And in the fourth generation they shall come back hither; for the iniquity of the Amorite is not yet full.'</td></tr>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/u/1/null" name="17"></a><b>יז</b> וַיְהִי הַשֶּׁמֶשׁ בָּאָה, וַעֲלָטָה הָיָה; וְהִנֵּה תַנּוּר עָשָׁן, וְלַפִּיד אֵשׁ, אֲשֶׁר עָבַר, בֵּין הַגְּזָרִים הָאֵלֶּה.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>17</b> And it came to pass, that, when the sun went down, and there was thick darkness, behold a smoking furnace, and a flaming torch that passed between these pieces.</td></tr>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/u/1/null" name="18"></a><b>יח</b> בַּיּוֹם הַהוּא, כָּרַת יְהוָה אֶת-אַבְרָם--בְּרִית לֵאמֹר: לְזַרְעֲךָ, נָתַתִּי אֶת-הָאָרֶץ הַזֹּאת, מִנְּהַר מִצְרַיִם, עַד-הַנָּהָר הַגָּדֹל נְהַר-פְּרָת.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>18</b> In that day the LORD made a covenant with Abram, saying: 'Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates;</td></tr>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/u/1/null" name="19"></a><b>יט</b> אֶת-הַקֵּינִי, וְאֶת-הַקְּנִזִּי, וְאֵת, הַקַּדְמֹנִי.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>19</b> the Kenite, and the Kenizzite, and the Kadmonite,</td></tr>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/u/1/null" name="20"></a><b>כ</b> וְאֶת-הַחִתִּי וְאֶת-הַפְּרִזִּי, וְאֶת-הָרְפָאִים.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>20</b> and the Hittite, and the Perizzite, and the Rephaim,</td></tr>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/u/1/null" name="21"></a><b>כא</b> וְאֶת-הָאֱמֹרִי, וְאֶת-הַכְּנַעֲנִי, וְאֶת-הַגִּרְגָּשִׁי, וְאֶת-הַיְבוּסִי. {ס}</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>21</b> and the Amorite, and the Canaanite, and the Girgashite, and the Jebusite.' </td></tr>
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There is a creation aspect here, too. It is darker. There is the promise of the child who will be born, the person who will help Abraham to carry the torch and bring his vision to the greater world. But there is also the promise of pain. This is the dream of the birth of a nation.<br />
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If Woman is created from Man's body, bone of his bone and flesh of his flesh, then the Nation is created from Pain, seed born of suffering. Abraham's pain, in the short term, seeking an heir and not finding likely candidates, and their own pain, in the long term, serving under other nations until such time that they can inherit the land.<br />
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To me, the smoking furnace and tongue of fire that pass through the pieces is the personification of this struggle, this journey. There will be darkness, intense and thick and black. There will be pain. But there will also be light, flaring brightly, and a people conceived from the darkness with matchless ability to endure, to continue and to create. We know that we find God in both darkness (I Kings 8:12) and light. With God, pain is creative. Whether it is the pain of wresting a bone from Adam's side and creating a woman, or forcing a nation to endure beatings, killings and slavery to ensure resilience, somehow both these narratives tell the story of continuity. This is how continuity is assured- how the torch passes from one to the next.<br />
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<span jsname="YS01Ge" style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: x-small;">But did you see the flares in the sky?</span><br style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: small;" /><span jsname="YS01Ge" style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: x-small;">Were you blinded by the light?</span><br style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: small;" /><span jsname="YS01Ge" style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: x-small;">Did you feel the smoke in your eyes?</span><br style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: small;" /><span jsname="YS01Ge" style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: x-small;">Did you, did you?</span><br style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: small;" /><span jsname="YS01Ge" style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: x-small;">Did you see the sparks filled with hope?</span><br style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: small;" /><span jsname="YS01Ge" style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: x-small;">You are not alone</span><br style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: small;" /><span jsname="YS01Ge" style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: x-small;">'Cause someone's out there, sending out flares</span><br />
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<span jsname="YS01Ge" style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: x-small;">-"Flares" by The Script</span>Chanahttp://www.blogger.com/profile/17655144434904957767noreply@blogger.com0tag:blogger.com,1999:blog-12970718.post-32983270014079278012018-08-01T23:29:00.001-04:002018-08-02T23:51:37.343-04:00929- Genesis 14: A King of Sodom Who Does Not Embody Middat SodomI learned this chapter with Rabbi Alex Israel's commentary found on <a href="http://tanachstudy.com/">TanachStudy.com</a>. By the time I was done, it was clear to me that it would make a great TV episode! It features intense battles, funny moments and a one-sided bromance. It also includes diplomacy and symbolism.<br />
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Back when I learned this story as a child, the approach I was taught was largely Midrashic. We spent a lot of time on the fact that Og the Giant was the <i>palit </i>(refugee who informed Avraham of Lot's whereabouts) and that Og actually desired Sarai and was hoping to take her while Avraham went off to war. We also talked about how the 318 men was actually a reference to Eliezer, Avraham's servant, because he had the might and strength of 318 men. There's a lot to appreciate in the midrashic approach, but I enjoyed Rabbi Israel's focus on presenting the text through the lens of the <i>peshat </i>aided by an understanding of the geography of the land of Israel and historical context.</div>
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The first thing Rabbi Alex Israel clarifies is that while this seems to be an evenly matched battle- four kings against five- it absolutely isn't. Kedarlaomer and Company are mighty men of means who are able to go on a lengthy campaign to crush those who rebel against them. (Rabbi Israel proves this based on history, showing how the places they come from are far away, maybe even Persia or Turkey, and through mapping the route and campaign trail they take and showing how this would require great wealth.) These four kings are the unquestioned rulers of Mesopotamia. In contrast, the five local "kings" of Sodom can be better understood as sheriffs. This is the story of local leaders fighting against wealthy powerhouses (think your local police going up against Special Ops). In that vein, I was put in mind of a clip from Game of Thrones where the Lannister force (here representing the local lords of Sodom) thinks they can hold out against Daenarys Targaryen (here representing the might of Kedarlaomer and Co)...only to realize they are wrong about that. </div>
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Now for the funny moments. Rabbi Israel references Rashi who points out that all of the local leaders of Sodom are given names that point to their wickedness (there is a trope in Tanakh where people's names aren't always their given names but sometimes are used to make a point- consider Avigayil's husband Naval in I Samuel):<br />
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ברע BERA —Evil (רע) towards God and evil towards mankind (Midrash Tanchuma, Lech Lecha 8).<br />
ברשע BIRSHA — Because he rose by means of wickedness (רָשַׁע) (Midrash Tanchuma, Lech Lecha 8)).<br />
שנאב SHINAB — He hated (שנא) his Father (אב) in heaven (Midrash Tanchuma, Lech Lecha 8)).<br />
שמאבר SHEMEBER — He set his wings (שם אבר) to fly, flapping them to rebel against the Holy One, blessed be He (Midrash Tanchuma, Lech Lecha 8)).<br />
בלע BELA is the name of this king’s city (but the king’s own name is not mentioned here).</blockquote>
Now, the route that the four kings take involves their "taking back control of what we call the Derech HaMelekh/ King's Highway which goes through the mountain country of Ever HaYarden. It's one of the most important trade routes from Mesopotamia down to Egypt. Kedarlaomer and Company are going North to South as they defeat people." They aren't even interested in the kings of the Jordan Valley; they have a larger goal which is to reclaim the highway route. They want to ensure that this region stops causing trouble to the caravans and trade routes. In short, "they come to restake their claim and destroy most of the local forces."<br />
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Thus, when these four mighty kings fight against the five local lords, the result is unsurprising. The lords of Sodom flee and hide in clay pits or underground bunkers and the rest flee for the hills. The five mighty kings loot the valley and take all the food- here Rabbi Israel quipped that "an army marches on its stomach."<br />
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Rabbi Israel then clarified that likely when Avraham comes after Lot, he isn't chasing the whole mighty army (or else how could he possibly win?) It's more likely that he is fighting against the slower force at the rear that has the captives such as women and children and loot.<br />
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There are several instances in this chapter where close reading enhances our perspective.<br />
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1. Note that Lot has moved from being on the outskirts of Sodom to actually being in Sodom. Also note that Lot keeps on being referred to with the line "Lot and his Possessions" which symbolizes his materialism.<br />
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2. Avraham divides his 318 men into three divisions and attacks at night, which is similar to what occurs later with Gideon and his 300 men, also dividing into three divisions and attacking at night.<br />
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3. This is just a hilarious tidbit, but note how the lord of Sodom goes out to meet Avraham, but then is undercut by MalkiTzedek, who takes control of the conversation, and in an effort to reclaim it, has to butt in with his demand, "Give me the people..." You can just picture his injured dignity in that moment.<br />
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4. (This is my own idea). Note that when MalkiTzedek greets Avraham with bread and wine, this is actually the customary gift offered to kings. We see that bread and wine are offered to Saul when he is appointed king (<a href="https://www.mechon-mamre.org/p/pt/pt08a10.htm" target="_blank">I Samuel 10)</a>, when David joins his service (<a href="https://www.mechon-mamre.org/p/pt/pt08a16.htm" target="_blank">I Samuel 16:20</a>) and that Avigayil offers it to David when she tries to avert his wrath from coming down upon her and Naval (<a href="https://www.mechon-mamre.org/p/pt/pt08a25.htm" target="_blank">I Samuel 25</a>). Thus, the very gift MalkiTzedek offers can either be the prototype of the later custom or could be a way of demonstrating that MalkiTzedek sees Avraham as an ally or equal.<br />
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5. Note the clever diplomacy that Avraham employs. MalkiTzedek is clearly some kind of monotheistic leader or priest, and he has a specific term for God.<br />
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<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><b><span style="font-size: 26.4px;">י</span>ט</b> וַיְבָרְכֵהוּ, וַיֹּאמַר: בָּרוּךְ אַבְרָם <span style="background-color: yellow;">לְאֵל עֶלְיוֹן</span>, <span style="background-color: yellow;">קֹנֵה שָׁמַיִם וָאָרֶץ</span>.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>19</b> And he blessed him, and said: 'Blessed be Abram of <span style="background-color: yellow;">God Most High, Maker of heaven and earth;</span></td></tr>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/u/1/null" name="20"></a><b>כ</b> וּבָרוּךְ אֵל עֶלְיוֹן, אֲשֶׁר-מִגֵּן צָרֶיךָ בְּיָדֶךָ; וַיִּתֶּן-לוֹ מַעֲשֵׂר, מִכֹּל.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>20</b> and blessed be God the Most High, who hath delivered thine enemies into thy hand.' And he gave him a tenth of all.</td></tr>
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(As a side note, this may be one of the first places where we see a kind of <i>terumah </i>or tithing- Avraham perhaps giving MalkiTzedek as a priest 1/10 of his possessions.)<br />
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Later, when Avraham responds to the lord of Sodom, he cleverly uses the phrasing that MalkiTzedek used, verbally allying himself with him.<br />
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<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><b>כב</b> וַיֹּאמֶר אַבְרָם, אֶל-מֶלֶךְ סְדֹם: הֲרִמֹתִי יָדִי אֶל-יְהוָה <span style="background-color: yellow;">אֵל עֶלְיוֹן, קֹנֵה שָׁמַיִם וָאָרֶץ</span>.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>22</b> And Abram said to the king of Sodom: 'I have lifted up my hand unto the LORD, <span style="background-color: yellow;">God Most High, Maker of heaven and earth,</span></td></tr>
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This is very diplomatic, because in refusing the lord of Sodom's offer, Avraham still allies himself with the other lord in the storyline- MalkiTzedek.<br />
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I also found Rabbi Israel's conclusion that there is much more to this story than Avraham rescuing Lot- that indeed, we can look at the story as proof of Avraham truly traversing the land (and thus, biblically speaking, taking possession of it) and additionally, MalkiTzedek of Shalem as opposed to the Lord of Sodom can be a larger symbolic dialogue between what Jerusalem stands for and what Sodom stands for- to be fascinating.<br />
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Now for something I noticed that I am still thinking over. In Genesis 14:21, the lord of Sodom requests that Avraham give him his people, allowing Avraham to keep the goods he looted.<br />
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<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><b>כא</b> וַיֹּאמֶר מֶלֶךְ-סְדֹם, אֶל-אַבְרָם: תֶּן-לִי הַנֶּפֶשׁ, וְהָרְכֻשׁ קַח-לָךְ.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>21</b> And the king of Sodom said unto Abram: 'Give me the persons, and take the goods to thyself.'</td></tr>
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This struck me as interesting because of the rabbinic conception of what <i>middat Sodom </i>was. See Pirkei Avot 5:10:<br />
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אַרְבַּע מִדּוֹת בָּאָדָם. <span style="background-color: yellow;">הָאוֹמֵר שֶׁלִּי שֶׁלִּי וְשֶׁלְּךָ שֶׁלָּךְ, זוֹ מִדָּה בֵינוֹנִית. וְיֵשׁ אוֹמְרִים, זוֹ מִדַּת סְדוֹם</span>. שֶׁלִּי שֶׁלְּךָ וְשֶׁלְּךָ שֶׁלִּי, עַם הָאָרֶץ. שֶׁלִּי שֶׁלְּךָ וְשֶׁלְּךָ שֶׁלָּךְ, חָסִיד. שֶׁלִּי שֶׁלִּי וְשֶׁלְּךָ שֶׁלִּי, רָשָׁע:</div>
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There are four temperaments among men: the one who says "what is mine is mine, and what is yours is yours" -- that's an [average] temperament. And there are some who say that is the temperament of Sodom. [A second type is one who says] "what is mine is yours, and what is yours is mine" -- [that's an] <i>am ha'arets</i> (uneducated person). [A third type is one who says] "what is mine is yours, and what is yours is yours" -- [that's a] pious person. [A final type is one who says] "what is yours is mine, and what is mine is mine" -- [that's a] wicked person.</div>
Even worse than this middas Sodom are anecdotes told about Sodom in the Talmud, all of which show wanton disregard for human life (specifically Sanhedrin 109b):<br />
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הויא ההיא רביתא דהות קא מפקא ריפתא לעניא בחצבא איגלאי מלתא שפיוה דובשא ואוקמוה על איגר שורא אתא זיבורי ואכלוה והיינו דכתיב (<a class="refLink" data-ref="Genesis 18:20" href="https://www.sefaria.org/Genesis.18.20" style="cursor: pointer; font-size: 0.8em; font-weight: 700; letter-spacing: 1px; text-decoration-line: none;">בראשית יח, כ</a>) ויאמר ה' זעקת סדום ועמורה כי רבה ואמר רב יהודה אמר רב על עיסקי ריבה:</div>
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<b>There was a young woman who would take bread out to the poor people in a pitcher</b> so the people of Sodom would not see it. <b>The matter was revealed,</b>and <b>they smeared her with honey and positioned her on the wall</b> of the city, and <b>the hornets came and consumed her. And that is</b> the meaning of that <b>which is written: “And the Lord said: Because the cry of Sodom and Gomorrah is great [<i>rabba</i>]”</b> (<a class="refLink" data-ref="Genesis 18:20" href="https://www.sefaria.org/Genesis.18.20" style="cursor: pointer; font-size: 0.8em; font-weight: 700; letter-spacing: 1px; text-decoration-line: none;">Genesis 18:20</a>). <b>And Rav Yehuda says</b> that <b>Rav says:</b> <i>Rabba</i> is an allusion to the <b>matter of the young woman [<i>riva</i>]</b> who was killed for her act of kindness. It is due to that sin that the fate of the people of Sodom was sealed.</div>
On the one hand, you could argue that the lord of Sodom embodies the approach laid out in Pirkei Avot because he declares that the booty belongs to Avraham but the people belong to him. But on the other hand, you could also argue that the lord of Sodom is <i>not </i>embodying the approach because according to the ancient laws of warfare, everything should belong to Avraham as victor. In pleading for his people, the lord of Sodom is betraying the fact that he cares about their welfare- that even this wicked man has the noble impulse of desiring to protect his people, and that the people are worth more to him than material goods.<br />
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(Of course, a more cynical approach could be that he would not long remain in the role of lord or king if his people did not feel that he cared for them, and thus this is self-serving. It's possible he only wants them to be his subjects, and does not actually care about how they are treated. But let's assume for right now that it is not, and that it shows a true desire to focus on the welfare of his people as opposed to material possessions.)<br />
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If so, then the lord of Sodom would find himself in the company of others who were considered wicked but who had redeeming qualities when it came to their personal interactions. Two examples came to mind. First, there is King Ahab, a constant idolater. However, when famine comes, he is ceaseless in his efforts to locate Elijah in order to end it, and he also personally goes out searching (along with his head of house Obadiah) to find water. Malbim reads this as him hoping to find water in order to save his people.<br />
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וי<span style="font-size: large;">אמר לכן צוה לו לבקש מזון לבהמותיו, ועל צד הצורה אמר אליו שיבקש מזון להבהמות ע''פ שאמרו במדרש כשאין בני אדם ראוים לגשמים יורד המטר בשביל בהמה, כי האדם הבחיריי ניתן לגמול ועונש, לא כן הבע''ח שלהם ברית כרותה, ברית הטבעי שלא יכרתו מיניהם, וע''י הברית הזאת יורד המטר גם על האדם הגם שהוא נידון לפי המעשים, וז''ש ,אולי נמצא חציר ונחיה סוס ופרד ועי''כ <span style="background-color: yellow;">,ולא נכרית מהבהמה, לא נגרע מהבהמה וע''י הבהמה לא יכרתו גם בני אדם</span> :</span></div>
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Similarly, there is a tradition that the evil queen Jezebel had her hands and feet spared when the rest of her was eaten by dogs because she used to dance and make merry in front of the new brides.<br />
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Thus, both of these individuals are not irredeemable...and neither is the lord of Sodom.<br />
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If my reading is correct, this then sheds light on Genesis 18 when Avraham asks his famous question:<br />
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<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><b>כג</b> וַיִּגַּשׁ אַבְרָהָם, וַיֹּאמַר: הַאַף תִּסְפֶּה, צַדִּיק עִם-רָשָׁע.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>23</b> And Abraham drew near, and said: 'Wilt Thou indeed sweep away the righteous with the wicked?</td></tr>
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Perhaps one of the reasons Avraham fights so hard for Sodom is because he has personal experience with the lord of Sodom, and recognizes that the lord cared more for his people than for physical objects. If so, it suggests there is goodness in him, and perhaps that goodness may also find root in others.<br />
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<b>ADDENDUM</b>: I spoke to my friend Yair who disagreed with Rabbi Alex Israel's characterization of the MalkiTzedek story and suggested an alternate reading.<br />
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"El was one of the many gods in ancient near Eastern mythology. One of his nicknames was Elyon, referring to the fact that he was seen as being above other gods. MalkiTzedek worshipped this deity. Avraham, in his response to the king of Sodom who likely worshipped El as well, is actually stating a polemic against the Canaanite gods- only Yahweh is worthy of the title 'El Elyon' and nobody else.<br />
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"These polemics occur hundreds of times throughout Tanakh and only once you know ancient near Eastern mythology can they be fully appreciated. As an example, Ba'al was known as Rochev Aravos. Tehillim 68 seizes upon this and says 'L'Rochev B'aravos-B'Yah Shemo'- it is only Yah (Hashem) who rides among the clouds, not your god, Canaanites."<br />
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Chanahttp://www.blogger.com/profile/17655144434904957767noreply@blogger.com0tag:blogger.com,1999:blog-12970718.post-54038492602413969702018-07-31T00:22:00.002-04:002018-07-31T08:28:37.081-04:00929- Genesis 13: A Fundamental Difference in Lot & Abraham's NaturesWhen reading Genesis 13, I was struck by a particular verse. It's Genesis 13:6<br />
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<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><b>ו</b> <span style="background-color: yellow;">וְלֹא-נָשָׂא אֹתָם הָאָרֶץ</span>, לָשֶׁבֶת יַחְדָּו: כִּי-הָיָה רְכוּשָׁם רָב, וְלֹא יָכְלוּ לָשֶׁבֶת יַחְדָּו.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>6</b> <span style="background-color: yellow;">And the land was not able to bear them</span>, that they might dwell together; for their substance was great, so that they could not dwell together.</td></tr>
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The reason this verse struck me was because it personifies the land. It suggests the land is <i>unable </i>to bear both Lot and Avraham. Why should this be so? The implication that immediately came to mind is that Lot might have already shown signs of problematic (or sinful) behavior. The reason I thought this might be plausible is because we later find out that the land of Israel has special properties and cannot bear sin. See Leviticus 18:24-28.<br />
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<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><b>כד</b> אַל-תִּטַּמְּאוּ, בְּכָל-אֵלֶּה: כִּי בְכָל-אֵלֶּה נִטְמְאוּ הַגּוֹיִם, אֲשֶׁר-אֲנִי מְשַׁלֵּחַ מִפְּנֵיכֶם.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>24</b> Defile not ye yourselves in any of these things; for in all these the nations are defiled, which I cast out from before you.</td></tr>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/u/1/null" name="25"></a><b>כה</b> וַתִּטְמָא הָאָרֶץ, וָאֶפְקֹד עֲוֺנָהּ עָלֶיהָ; וַתָּקִא הָאָרֶץ, אֶת-יֹשְׁבֶיהָ.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>25</b> And the land was defiled, therefore I did visit the iniquity thereof upon it, and the land vomited out her inhabitants.</td></tr>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/u/1/null" name="26"></a><b>כו</b> וּשְׁמַרְתֶּם אַתֶּם, אֶת-חֻקֹּתַי וְאֶת-מִשְׁפָּטַי, וְלֹא תַעֲשׂוּ, מִכֹּל הַתּוֹעֵבֹת הָאֵלֶּה: הָאֶזְרָח, וְהַגֵּר הַגָּר בְּתוֹכְכֶם.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>26</b> Ye therefore shall keep My statutes and Mine ordinances, and shall not do any of these abominations; neither the home-born, nor the stranger that sojourneth among you--</td></tr>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/u/1/null" name="27"></a><b>כז</b> כִּי אֶת-כָּל-הַתּוֹעֵבֹת הָאֵל, עָשׂוּ אַנְשֵׁי-הָאָרֶץ אֲשֶׁר לִפְנֵיכֶם; וַתִּטְמָא, הָאָרֶץ.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>27</b> for all these abominations have the men of the land done, that were before you, and the land is defiled--</td></tr>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/u/1/null" name="28"></a><b>כח</b> וְלֹא-תָקִיא הָאָרֶץ אֶתְכֶם, בְּטַמַּאֲכֶם אֹתָהּ, כַּאֲשֶׁר קָאָה אֶת-הַגּוֹי, אֲשֶׁר לִפְנֵיכֶם.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>28</b> that the land vomit not you out also, when ye defile it, as it vomited out the nation that was before you.</td></tr>
</tbody></table>
I did a quick search and discovered that the only other place (at least that I could find) where the land is described as being unable to bear two people is when Jacob and Esau are referenced. This appears in Genesis 36:6-8.<br />
<br />
<table cellpadding="4" cellspacing="4" style="font-family: David; width: 100%px;"><tbody>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><b>ו</b> וַיִּקַּח עֵשָׂו אֶת-נָשָׁיו וְאֶת-בָּנָיו וְאֶת-בְּנֹתָיו, וְאֶת-כָּל-נַפְשׁוֹת בֵּיתוֹ, וְאֶת-מִקְנֵהוּ וְאֶת-כָּל-בְּהֶמְתּוֹ וְאֵת כָּל-קִנְיָנוֹ, אֲשֶׁר רָכַשׁ בְּאֶרֶץ כְּנָעַן; וַיֵּלֶךְ אֶל-אֶרֶץ, מִפְּנֵי יַעֲקֹב אָחִיו.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>6</b> And Esau took his wives, and his sons, and his daughters, and all the souls of his house, and his cattle, and all his beasts, and all his possessions, which he had gathered in the land of Canaan; and went into a land away from his brother Jacob.</td></tr>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/u/1/null" name="7"></a><b>ז</b> כִּי-הָיָה רְכוּשָׁם רָב, מִשֶּׁבֶת יַחְדָּו; <span style="background-color: yellow;">וְלֹא יָכְלָה אֶרֶץ מְגוּרֵיהֶם, לָשֵׂאת אֹתָם--מִפְּנֵי, מִקְנֵיהֶם.</span></td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>7</b> For their substance was too great for them to dwell together; <span style="background-color: yellow;">and the land of their sojournings could not bear them because of their cattle.</span></td></tr>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/u/1/null" name="8"></a><b>ח</b> וַיֵּשֶׁב עֵשָׂו בְּהַר שֵׂעִיר, עֵשָׂו הוּא אֱדוֹם.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>8</b> And Esau dwelt in the mountain-land of Seir--Esau is Edom.</td></tr>
</tbody></table>
<br />
We know that Esau is seen to be a sinner, or at least to allow sin in his household, even according to the <i>peshat</i>, because he marries women outside of the family construct and religion (see Genesis 26:34-35 and 27:46). This supports my thesis that the land could not bear Abraham and Lot together, not simply because there wasn't enough grass to support both their flocks, but because they were fundamentally different- one was given to sin and one was not.<br />
<br />
So then I perused some commentaries and found that the Netziv says exactly what I intuited.<br />
<br />
<div style="text-align: justify;">
<b style="background-color: #f9f9f7; color: #333333; font-family: "frank ruehl libre", "taamey frank", "times new roman", serif; font-size: 21.6px; text-align: right;">ו</b><b style="background-color: #f9f9f7; font-family: "frank ruehl libre", "taamey frank", "times new roman", serif; font-size: 21.6px; text-align: right;">לא יכלו לשבת יחדו.</b><span style="background-color: #f9f9f7; font-family: "frank ruehl libre" , "taamey frank" , "times new roman" , serif; font-size: 21.6px; text-align: right;"> הוא כפל לשון. ובא ללמדנו דלא משום שלא הספיקה מרעה הארץ לצאנם כמו דכתיב להלן ל״ו ז׳ ולא יכלה ארץ מגוריהם לשאת אותם מפני מקניהם. </span><span style="background-color: yellow; font-family: "frank ruehl libre" , "taamey frank" , "times new roman" , serif; font-size: 21.6px; text-align: right;">אלא משום שהיו הטבעים רחוקים ולא היה לוט לצוותא לאברם כי אם מרחוק.</span><span style="background-color: #f9f9f7; font-family: "frank ruehl libre" , "taamey frank" , "times new roman" , serif; font-size: 21.6px; text-align: right;"> אבל יחדיו לא יכלו לשבת. ובאשר היה רכושם רב היו מוכרחים לפגוע זב״ז. והיתה פגישתם למשא על אברם ומ״מ לא מצא אברם עדיין לב להגיד לו להפרד עד.</span></div>
<br />
So now the question is- at this point, what exactly is Lot's flaw? In what way is his nature different from Abraham's? And how can we determine it from this point in the narrative (prior to his having done anything that could be seen as problematic, such as the episode with his daughters?)<br />
<br />
My suggestion is that the fundamental difference between Abraham and Lot has to do with how much appearance matters to them. Lot is led astray by his eyes while Abraham is not. Here's what I mean by this.<br />
<br />
In Shakespeare's "The Merchant of Venice" there is a scene where Portia's suitors must choose between three caskets- one made of gold, one made of silver and one made of lead- in order to win her. Her portrait is within one of the caskets. Each casket bears a legend. The gold one reads "Who chooseth me shall gain what many men desire." The silver one reads "Who chooseth me shall get as much as he deserves." The lead one states "Who chooseth me must give and hazard all he hath." The point, of course, is to make sure the suitor is worthy.<br />
<br />
Those who choose by appearance alone are caught in a trap. Morocco does so, choosing the gold, and here is what happens:<br />
<blockquote class="tr_bq">
O hell! what have we here?<br />
A carrion Death, within whose empty eye<br />
There is a written scroll! I'll read the writing.<br />
<i>Reads</i>All that glitters is not gold;<br />
<span style="background-color: yellow;">Often have you heard that told:</span><span style="background-color: yellow;">Many a man his life hath sold</span><span style="background-color: yellow;">But my outside to behold:</span><span style="background-color: yellow;">Gilded tombs do worms enfold.</span>Had you been as wise as bold,<br />
Young in limbs, in judgment old,<br />
Your answer had not been inscroll'd:<br />
Fare you well; your suit is cold.<br />
Cold, indeed; and labour lost:<br />
Then, farewell, heat, and welcome, frost!<br />
Portia, adieu. I have too grieved a heart<br />
To take a tedious leave: thus losers part.</blockquote>
We know that Lot chooses his future dwelling place by appearance alone (Genesis 13:10-11).<br />
<br />
<table cellpadding="4" cellspacing="4" style="font-family: David; width: 100%px;"><tbody>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><b>י</b> <span style="background-color: yellow;">וַיִּשָּׂא-לוֹט אֶת-עֵינָיו,</span> וַיַּרְא אֶת-כָּל-כִּכַּר הַיַּרְדֵּן, כִּי כֻלָּהּ, מַשְׁקֶה--לִפְנֵי שַׁחֵת יְהוָה, אֶת-סְדֹם וְאֶת-עֲמֹרָה, כְּגַן-יְהוָה כְּאֶרֶץ מִצְרַיִם, בֹּאֲכָה צֹעַר.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>10</b> And Lot lifted up his eyes, and beheld all the plain of the Jordan, that it was well watered every where, before the LORD destroyed Sodom and Gomorrah, like the garden of the LORD, like the land of Egypt, as thou goest unto Zoar.</td></tr>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/u/1/null" name="11"></a><b>יא</b> וַיִּבְחַר-לוֹ לוֹט, אֵת כָּל-כִּכַּר הַיַּרְדֵּן, וַיִּסַּע לוֹט, מִקֶּדֶם; וַיִּפָּרְדוּ, אִישׁ מֵעַל אָחִיו.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>11</b> So Lot chose him all the plain of the Jordan; and Lot journeyed east; and they separated themselves the one from the other.</td></tr>
</tbody></table>
<br />
Lot is not at fault for selecting a place that would be good for pasturing his flock, but one can argue he <i>is</i> at fault for not a) seeking to learn more about the inhabitants of the town prior to moving there and b) not leaving the place once he is able to determine what they are like. Additionally, the very methodology behind his choice (focusing on appearance) is problematic because it is a repeat of the exact sin that Eve commits earlier in Genesis 3:6.<br />
<br />
<table cellpadding="4" cellspacing="4" style="font-family: David; width: 100%px;"><tbody>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><b>ו</b> וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל <span style="background-color: yellow;">וְכִי תַאֲוָה-הוּא לָעֵינַיִם</span>, וְנֶחְמָד הָעֵץ לְהַשְׂכִּיל, וַתִּקַּח מִפִּרְיוֹ, וַתֹּאכַל; וַתִּתֵּן גַּם-לְאִישָׁהּ עִמָּהּ, וַיֹּאכַל.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>6</b> And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat.</td></tr>
</tbody></table>
(I believe Rabbi David Fohrman of AlephBeta addresses this in some detail in one of his video series.)<br />
<br />
In contrast to Lot, Abraham is someone who specifically <i>does not </i>look at appearances. Note that when Sarai, his wife, is first referenced in the text, her looks are not mentioned <i>at all </i>(see Genesis 11:29).<br />
<br />
<table cellpadding="4" cellspacing="4" style="font-family: David; width: 100%px;"><tbody>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><b>כט</b> וַיִּקַּח אַבְרָם וְנָחוֹר לָהֶם, נָשִׁים: שֵׁם אֵשֶׁת-אַבְרָם, שָׂרָי, וְשֵׁם אֵשֶׁת-נָחוֹר מִלְכָּה, בַּת-הָרָן אֲבִי-מִלְכָּה וַאֲבִי יִסְכָּה.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>29</b> And Abram and Nahor took them wives: the name of Abram's wife was Sarai; and the name of Nahor's wife, Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah.</td></tr>
</tbody></table>
Only in Genesis 12:11 are her looks mentioned:<br />
<br />
<table cellpadding="4" cellspacing="4" style="font-family: David; width: 100%px;"><tbody>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><b>א</b> וַיְהִי, כַּאֲשֶׁר הִקְרִיב לָבוֹא מִצְרָיְמָה; וַיֹּאמֶר, אֶל-שָׂרַי אִשְׁתּוֹ, <span style="background-color: yellow;">הִנֵּה-נָא יָדַעְתִּי, כִּי אִשָּׁה יְפַת-מַרְאֶה אָתְּ</span>.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>11</b> And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife: '<span style="background-color: yellow;">Behold now, I know that thou art a fair woman to look upon.</span></td></tr>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/u/1/null" name="12"></a><b>יב</b> וְהָיָה, כִּי-יִרְאוּ אֹתָךְ הַמִּצְרִים, וְאָמְרוּ, אִשְׁתּוֹ זֹאת; וְהָרְגוּ אֹתִי, וְאֹתָךְ יְחַיּוּ.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>12</b> And it will come to pass, when the Egyptians shall see thee, that they will say: This is his wife; and they will kill me, but thee they will keep alive.</td></tr>
</tbody></table>
Why is this? There are a few reasons. The simplest is that Sarai's looks were not relevant to the story line until now, and thus they are only mentioned now. But I think the more compelling reason is that when Sarai and Abram are introduced, the Torah wants to make abundantly clear that Abram is not a base individual. He does not crave, lust after and marry Sarai because she is beautiful. If anything, based on a number of commentaries and Abraham's own admission later, he marries her because she is a member of the family.<br />
<br />
What this suggests is a fundamental difference between Lot and Abraham that is portrayed in the Torah <i>from the get-go. </i>Lot is the kind of person who looks at the outside and judges by appearances. Abraham is the kind of person who looks at the inside, judges a person by their worth, and only references the outside appearance when he must.<br />
<br />
A person who cares about image and status is someone who looks to appearances and does not do further research. A person who cares about depth and is driven by mission as opposed to image or status is not concerned with appearances.<br />
<br />
Abraham continues to demonstrate his focus on meaning and mission as opposed to image and status when, in the next chapter, he categorically refuses to benefit from the profits reaped in saving his kinsman Lot (Genesis 14:22-23) during a battle:<br />
<br />
<table cellpadding="4" cellspacing="4" style="font-family: David; width: 100%px;"><tbody>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><b>כב</b> וַיֹּאמֶר אַבְרָם, אֶל-מֶלֶךְ סְדֹם: הֲרִמֹתִי יָדִי אֶל-יְהוָה אֵל עֶלְיוֹן, קֹנֵה שָׁמַיִם וָאָרֶץ.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>22</b> And Abram said to the king of Sodom: 'I have lifted up my hand unto the LORD, God Most High, Maker of heaven and earth,</td></tr>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/u/1/null" name="23"></a><b>כג</b> אִם-מִחוּט וְעַד שְׂרוֹךְ-נַעַל, וְאִם-אֶקַּח מִכָּל-אֲשֶׁר-לָךְ; וְלֹא תֹאמַר, אֲנִי הֶעֱשַׁרְתִּי אֶת-אַבְרָם.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>23</b> that I will not take a thread nor a shoe-latchet nor aught that is thine, lest thou shouldest say: I have made Abram rich;</td></tr>
</tbody></table>
<br />
Indeed, he specifically mentions God (referencing his monotheistic beliefs as opposed to the common idolatrous ones) and credits God with the victory.<br />
<br />
If we identify Lot's flaw as his being overly concerned with appearance, and thus image and status, we can come to understand his disturbing thought process when he privileges unknown strangers over his own virgin daughters (Genesis 19:8).<br />
<br />
<table cellpadding="4" cellspacing="4" style="font-family: David; width: 100%px;"><tbody>
<tr><td class="h" style="direction: rtl; text-align: right; unicode-bidi: embed; vertical-align: top;"><b>ח</b> הִנֵּה-נָא לִי שְׁתֵּי בָנוֹת, אֲשֶׁר לֹא-יָדְעוּ אִישׁ--אוֹצִיאָה-נָּא אֶתְהֶן אֲלֵיכֶם, וַעֲשׂוּ לָהֶן כַּטּוֹב בְּעֵינֵיכֶם; רַק לָאֲנָשִׁים הָאֵל, אַל-תַּעֲשׂוּ דָבָר, כִּי-עַל-כֵּן בָּאוּ, בְּצֵל קֹרָתִי.</td><td style="direction: ltr; unicode-bidi: embed; vertical-align: top;"><b>8</b> Behold now, I have two daughters that have not known man; let me, I pray you, bring them out unto you, and do ye to them as is good in your eyes; only unto these men do nothing; forasmuch as they are come under the shadow of my roof.'</td></tr>
</tbody></table>
<br />
To Lot, maintaining the <i>appearance</i> of being a welcoming, hospitable host who upholds guest-right is more important than his daughters' welfare.<br />
<br />
Unfortunately, even today there are far too many people who are concerned with maintaining appearances while their own brethren suffer:<br />
<br />
<iframe allow="autoplay; encrypted-media" allowfullscreen="" frameborder="0" height="315" src="https://www.youtube.com/embed/KVb60FDL4rE" width="560"></iframe>
<br />
<br />
Let us hope that we allow for more Abrahams and fewer Lots going forward.<br />
<br />Chanahttp://www.blogger.com/profile/17655144434904957767noreply@blogger.com1tag:blogger.com,1999:blog-12970718.post-89935626072404839582018-07-30T22:48:00.002-04:002018-08-07T00:50:07.962-04:00The 929 PostI am super excited to embark upon my <a href="https://www.929.org.il/lang/en/today" target="_blank">929 Tanakh Study journey!</a> For those of you wondering what this is, here is a brief introduction:<br />
<br />
There are 929 chapters in Tanakh (also known as the Bible, Prophets and Writings). In Israel, the 929 initiative is the initiative to learn one chapter of Tanakh each day five days a week. The goal is for everyone to rediscover their cultural heritage, no matter whether they are observant or an avowed non-practicing atheist. The Tanakh belongs to all of us, and if we are all learning it, we can all discuss it with each other.<br />
<br />
In that vein, I am hoping to learn a chapter a day and post up some thoughts, musings and ideas inspired by the chapter. Depending on the amount of time I have, some posts will likely be fleshed out and others will be quite short.<br />
<br />
What should make this fun is that when I learn I like to engage with other texts, bring in pop culture, connect the ideas to lyrics of my favorite songs, reference film and otherwise be playful. So if you have any interest in Tanakh or in anything else I just mentioned, bookmark this page- as it's where I hope to update/ include all of my musings on the Tanakh I learn!<br />
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Happy learning!<br />
<br />
~~~<br />
<br />
Post 1- <a href="http://curiousjew.blogspot.com/2018/07/929-genesis-13-fundamental-difference.html" target="_blank">Genesis 13: A Fundamental Difference in Lot & Abraham's Natures </a><br />
Post 2- <a href="https://www.blogger.com/u/1/929-%20Chapter%2014:%20A%20King%20of%20Sodom%20Who%20Does%20Not%20embody%20Middat%20Sodom%20http://curiousjew.blogspot.com/2018/08/929-genesis-14-king-of-sodom-who-does.html%20#929" target="_blank">Genesis 14: A King of Sodom Who Does Not Embody Middat </a><br />
Post 3- <a href="http://curiousjew.blogspot.com/2018/08/929-genesis-15-torchbearers.html" target="_blank">Genesis 15: Torchbearers</a><br />
Post 4- <a href="http://curiousjew.blogspot.com/2018/08/929-genesis-16-our-matriarch-sarah.html" target="_blank">Genesis 16: Our Matriarch Sarah, Worthy of Compassion </a><br />
Post 5-<a href="http://curiousjew.blogspot.com/2018/08/929-genesis-17-blood-parity.html" target="_blank">Genesis 17: Blood Parity</a><br />
<br />Chanahttp://www.blogger.com/profile/17655144434904957767noreply@blogger.com0tag:blogger.com,1999:blog-12970718.post-31269874246364404182018-07-09T00:44:00.002-04:002018-07-09T00:50:42.806-04:00A Theory of Self-Integration One of the statements Rabbi Joseph B. Soloveitchik makes that I find most profound is found in <i>Halakhic Man</i>, pages 93-94:<br />
<blockquote class="tr_bq">
The Halakhah, however, rejects such a personality split, such a spiritual schizophrenia. It does not differentiate between the man who stands in his house of worship, engaged in ritual activities, and the mortal who must wage the arduous battle of life. <b>The Halakhah declares that man stands before God not only in the synagogue but also in the public domain, in his house, while on a journey, while lying down and rising up. [Emph mine] </b>"And thou shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down and when thou risest up" (Deut 6:7). </blockquote>
<blockquote class="tr_bq">
The primary difference between halakhic man and homo religiosus is that while the latter prefers the spirit to the body, the soul to its mortal frame, as the main actor in the religious drama, the former, as has been stated above, wishes to sanctify the physical-biological concrete man as the hero and protagonist of religious life. Therefore, the whole notion of ritual assumes a special form in Judaism. The standard notion of ritual prevalent among religious men-i.e., ritual as a nonrational religious act whose whole purpose is to lift man up from concrete reality to celestial realms- is totally foreign to Judaism. </blockquote>
<blockquote class="tr_bq">
According to the outlook of Halakhah, the service of God (with the exception of the study of the Torah) can be carried out only through the implementation, the actualization of its principles in the real world. The ideal of righteousness is the guiding light of this world-view. Halakhic man's most fervent desire is the perfection of the world under the dominion of righteousness and loving-kindness- the realization of the a priori, ideal creation, whose name is Torah (or Halakhah), in the realm of concrete life.<b> The Halakhah is not hermetically enclosed within the confines of cult sanctuaries but penetrates into every nook and cranny of life. The marketplace, the street, the factory, the house, the meeting place, the banquet hall, all constitute the backdrop for the religious life. The synagogue does not occupy a central place in Judaism. [emph mine]" </b></blockquote>
In <i>Worship of the Heart</i>, pages 167-168, he also writes:<br />
<blockquote class="tr_bq">
The prophets protested against the view that man's world is divided into two domains, the secular and the sacred, and that, within the former, man is free to behave as he desires, without subjecting himself to the yoke of commandment and duty. They protested against the view that it is only in the second domain (the sacred) that man must serve God, and that as long as one discharges one's cultic obligations, all is well.<b> The prophets did not tolerate the outlook which says that God requires only one region to be consecrated to His Name, only one region in which man is to unburden himself of the yoke of his many calculations and consecrate himself to the single purpose of worshipping God in holiness. They protested against discontinuity between the secular and sacred domains. [emph mine]</b> They opposed the strange leap from the secular to the sacred, from the defiled to the pure. Against all these phenomena the prophets remonstrated, as well as against the occluded heart that howls sublime utterances and the personality that is insolent outside the Temple, but genuflects and abases itself within its precincts. Any disjunction of the self, any hypocrisy connected with such two-faced conduct, aroused the prophets' abhorrence and revulsion. Worship in the Temple and worship of the heart are both rooted in man's existence as a singular being endowed with identity and continuity. Both prayer and sacrifice are retrospective. The praying person pauses for a moment in his hurried life and looks back at what has been done; if what was done is dishonest and impure, the prayer is an abomination.</blockquote>
Both statements speak to the need for a person to be self-integrated. A person should feel complete. There should not be a divide between the part of themselves they view as secular and the part of them they view as sacred. They are one person, and as one person, they should connect with God. It does not matter where they are - at home or at synagogue. No matter where they are, God is there, too.<br />
<br />
However, what I often find is that our students in Jewish day schools feel fractured. They open their sefarim in our Chumash classes but also listen to secular pop music and watch movies. They don't know how to resolve these disparate parts of their identity, so they keep them separate.<br />
<br />
My goal as a teacher is to help students become more self-integrated. I do not believe a person can learn Torah, or indeed, truly connect with God, if they do not know who they are or what they stand for. I think students should own their identities- even the parts of them that religious figures might judge. Ideally, what I strive to help students do is to actually use the secular parts of their identity to enhance the religious parts. We are raising sparks, if you will. One of my favorite assignments in class is a playlist project where students have to use the lyrics from music they listen to to depict the relationship between God and Bnei Yisrael in Jeremiah 2. A student said something that struck me: "I liked that I could use the music I actually listen to in this assignment. I feel like with other teachers I would have had to change the music."<br />
<br />
This is not an uncommon perception. Many times the Judaic Studies teachers at a given day school are more to the right than their student body. On the one hand, this can be a good thing- it may cause the students to have an encounter with people who are different from them, and this may lead to inspiration or a desire to become more like that individual. On the other hand, it seems to suggest to the students that they are not enough as they are- that there is no way for them to forge an authentic relationship with God if they listen to pop music that includes explicit lyrics, for example. They would need to hide that part of themselves (or indeed, get rid of it) to find God.<br />
<br />
It's this message that I reject. We should accept each child as they are. As my friend Jewish Atheist stated long ago, to accept is not to condone. I may not think it is proper to eat dairy at a non-kosher or non-hechshered restaurant, but I can accept and love the child who does so. She doesn't need to hide it from me. It will not get in the way of my ability to teach her. In fact, I think she ought to think about it further. Why does she eat there? Does she truly not think it is wrong- and if so, why is that? How is she interpreting the halachot? Or is it that her friends are going there, and she doesn't want to be the one person who refuses to go along with them? Knowing why she does the things she does will help her to know herself better. Knowing herself better will enable her to form a more honest, real connection to God. It is okay to stand before God and say, "I am not yet doing everything I should be. But here is where I am right now, and please take me as I am." It's also okay to stand before God and say, "I believe I am serving you correctly, and here's why." The point is to make the person think about it- to consider what they do.<br />
<br />
It's even better if we can take things that are part of our students' reality which may not actually contravene halakha- music, movies and so on- and show how they can enhance and even reveal biblical and religious themes. Suddenly these aspects of their life which the teenagers assumed were wholly secular reveal hidden dimensions that can resonate in the religious realm.<br />
<br />
Teaching students not to be fractured, and instead to be integrated, is important. I hope more people will join me in doing it. Chanahttp://www.blogger.com/profile/17655144434904957767noreply@blogger.com1tag:blogger.com,1999:blog-12970718.post-81461289328222867602017-12-17T01:44:00.000-05:002017-12-17T01:58:12.539-05:00What 'The Last Jedi' Means to Me as a Post Bais Yaakov Girl Warning: This post contains major spoilers for 'The Last Jedi.' Read at your own risk.<br />
---<br />
<br />
Luke Skywalker holds a light-saber, its light glittering green. A dark-haired boy lies asleep at his feet. Skywalker searches within the youth's mind, finding to his horror that the child has turned to the Dark Side. In a moment of weakness, Skywalker determines that the best way to rid the Force of this incumbent threat is to murder the boy. Before he can do it, he comes to his senses, planning to walk away. But by then it is too late. Waking to find his master standing over him, holding a light saber and wanting to end his life, Ben Solo fights his way free and escapes. He burns down Luke's Jedi Temple, taking apprentices vulnerable to the Dark Side with him and killing the others. Skywalker admits that the last time he saw Ben, he looked into the eyes of a frightened boy.<br />
<br />
Luke misjudged Ben. Over the course of 'The Last Jedi,' it becomes clear that Ben's choice had <i>not </i>been made. He was conflicted, and remains conflicted still. In assuming Ben was evil and needed to be snuffed out, Luke <i>causes </i>him to turn to the Dark Side. To Ben's mind, if his own master, the person who is supposed to represent light, turns against him, what is the point of goodness? If he does not have faith in Ben, why should Ben have faith in him?<br />
<br />
In a later scene, Kylo Ren (as Ben Solo now styles himself) sees Luke and orders that every gun in his army be trained on "that man." He blasts him with everything he has, rage radiating off him in waves. When Luke still does not die, Ren comes out to face him himself. He spits out that he hopes Luke hasn't come to say that he "forgives him" and hopes to "save his soul." Luke says that he has not come for that, instead admitting that he failed Ben.<br />
<br />
These scenes resonated strongly with me as a post Bais Yaakov girl. Longtime readers of this blog are aware that I <a href="http://curiousjew.blogspot.com/2007/07/templars.html" target="_blank">attended</a> a Bais Yaakov school. At this point in my life, I recognize the complexity of my experience there. As a teacher, I realize that most of the teachers were ill-equipped to deal with me or my questions, were juggling multiple roles, and couldn't always correctly read my motivations. Part of that has to do with me as a teenager - opinionated and unafraid to show it. Certainly, there were times when I could have been more respectful, more deferential, where I could have chosen my words more precisely. At the same time, the way I was treated was and remains unacceptable. They were adults, and I was fifteen. <i>Fifteen! </i><br />
<br />
Kylo Ren and his rage? I recognize that. I felt that. And at that time, if I had been given the opportunity to smite down all the people who harmed me, to blast them with every gun in my arsenal, I would have taken it. And even then, it wouldn't have healed the hurt inside me.<br />
<br />
Many of my teachers did not look for the good in me. Instead, they passed judgment. They told me I was "speaking <i>apikorsus </i>and <i>krum</i>." They passed on their misconceptions rather than checking to hear my side of the story. An administrator sided with a teacher, who was lying, over me, who was telling the truth. A rabbi told me he "was not <i>mekabel</i>" my story.<br />
<br />
There are people who wonder what makes people leave religion. It is exactly what made Ben Solo turn into Kylo Ren. There are those who assume they know us in our entirety, and determine that we are bad. They claim to stand for what is good and right, and yet it is these supposedly good people who betray us. This happens for different reasons. Malice. Ignorance. Fear. Maybe the person holds a lightsaber over our heads while we sleep. And maybe the person tells us that <i>we </i>are the problem, the ones who need therapy and are unstable. When in truth, they are the ones hurting us.<br />
<br />
The judgment passed on us? It doesn't come from a place of goodness. There are people who set themselves up as being good, and we see they are not good. So of course we'll throw our lot in with whatever they aren't, whatever does not represent them. Maybe we'll find goodness there. At the very least, we'll find acceptance.<br />
<br />
When I watch Ben Solo turn into Kylo Ren, I watch a part of my story.<br />
<br />
I hope that in future installments, we'll see Kylo Ren develop. I hope we'll see him recognize that just because Luke wronged him doesn't mean the entire Jedi way, and the quest to achieve balance, is wrong. But that's a long and hard journey, and the odds are not in Ren's favor.<br />
<br />
I'll hope anyway.Chanahttp://www.blogger.com/profile/17655144434904957767noreply@blogger.com1tag:blogger.com,1999:blog-12970718.post-69130241640338287332017-11-01T00:42:00.000-04:002017-11-01T00:57:31.878-04:00Book Review: The Book of Separation by Tova Mirvis Tova Mirvis' memoir, <i><a href="https://www.amazon.com/Book-Separation-Memoir-Tova-Mirvis/dp/0544520521/ref=sr_1_1?s=books&ie=UTF8&qid=1509510861&sr=1-1&keywords=the+book+of+separation" target="_blank">The Book of Separation</a>, </i>is a beautifully written account of her break with Modern Orthodoxy (and religion as a whole). It's unique in the genre in that she left Modern Orthodoxy as opposed to Hasidim or the Haredi community; also, she left when she was turning forty, and the process of leaving involved the death of her marriage. That experience is unlike that of many college students or other young adults who slowly drift and then defect from the movement.<br />
<br />
Mirvis struggles with guilt, shame, critical voices in her head, the role of men vs. the role of women and many other uniquely modern problems throughout the course of the work. She's at her strongest when she is describing the impact of leaving and the very real ramifications for herself and for those around her. There's a recurrent theme based on a story she was once told that people may leave religion, and partake of the pleasures of the world, but they will never be able to fully enjoy them. The mind remains caught within the religious strictures even when the body rebels. Mirvis also movingly describes the variegation within her own family- her brother became Haredi, she left Orthodoxy, and her sister was single at the age of thirty-seven. Each of these individuals had their own unique experience with religion and the attendant judgment, shame and the potential lack of understanding or acceptance from others due to their choices.<br />
<br />
Mirvis is at her weakest when describing the death of her marriage, something which she consistently attributes to having gotten married too young and to the restrictions of religion. It seems obvious there was more to it than that; most likely Mirvis could not write about it in detail (either due to worry about defamation or because her children will read this book one day). In her narrative, Mirvis takes minimal responsibility, instead casting herself as someone brave, finally gathering the courage to live her truth; this reader sees her as someone who had a midlife crisis and decided to paint it in pretty colors. The depiction of her husband is also flawed; he is a one-note character who only shows up as a foil to her supposed bravery. He wants to remain Orthodox, sticking with the status quo, where she wants to engage in free fall because she needs to do the things that scare her. Additionally damning is the fact that Mirvis was interacting with the man she would marry after her divorce at the same time that she was in couples therapy; granted, all of the interactions between them were innocent. Yet it's clear, in a scene where that man makes her feel confident and offers her courage, helping her overcome a long-held fear, that he is fulfilling her emotionally in a way her husband can't. It reads like an emotional affair even if nothing physical happened.<br />
<br />
The scene which I found the most raw and impactful has to do with the relationship between art & religion. The Orthodox Forum asked Mirvis, along with other artists and creatives, to talk about the tension or correlation between religion and culture. Mirvis at first gave canned answers trying to claim that creativity wasn't stifled by religion, but then told the truth. In her words:<br />
<blockquote class="tr_bq">
I sat down at my desk. The words rushed out of me. There was a conflict, a terrible one. To write required freedom, but I didn't think you could create freely with the admonitions of Orthodoxy looking over your shoulder. Did you have to show your rabbi any potentially controversial scene and ask whether it was permissible- here, too, were you subject to inspection What did it mean to write knowing you'd be viewed suspiciously by your community if you pushed past the comfort zone? What about stories that didn't conform the official public version of Orthodoxy- what about stories that wanted to challenge or subvert? Even though what I'd written didn't overtly cross any line- there was no attack against Orthodox doctrine, no open disavowal of the rules- I knew that I had become willing to walk closer to the edge. (194) </blockquote>
Chaim Potok said something much the same when <a href="http://curiousjew.blogspot.com/2009/11/term-cultural-fusion.html" target="_blank">he talked about cultural fusion</a>. It's something that I think all creatives struggle with- how to be part of the religion that binds you while interacting with a world you find spellbinding. The give and take, the push and pull, the tension that can choke you...how do you navigate it?<br />
<br />
Absent in Mirvis' memoir was anything relating to Tanakh. She is a novelist, and so one might hope that she would have been exposed to the ultimate storybook- the Tanakh, with all its twists, turns, complicated characters and complex realities. But in her book, her focus is entirely upon halakha and Talmud. The halakha binds and restricts her, curtailing her every movement. She chafes against it, a bird caught in a cage she is partially complicit in building...and so at last, she must break free. The Talmud fascinates her, and she enjoys it as an intellectual pursuit, but it doesn't provide meaning to her. I have to wonder whether the Tanakh was taught to her with the same passion that halakha was. My guess is no. I wonder whether a Tanakh-infused Judaism, one where the stories were not moralistic (as so many of the ones she references in her memoir were), but rather <i>real</i>, would have made any difference. The one scene where Mirvis talks about Tanakh is when her teacher is engaging in apologetics for David & Batsheva. Mirvis catches on to the seeming hypocrisy; she would not be permitted to give this sort of excuse, so why does David get away with it? This is precisely why Rabbi Carmy and Rabbi Helfgot have<a href="https://www.amazon.com/Mikra-Meaning-Nathaniel-Helfgot/dp/1613290012" target="_blank"> written about the need to teach authentic Tanakh,</a> one which does not (or at least does not <i>only</i>) excuse characters but also engages with them, flawed as they are.<br />
<br />
Much in Mirvis' memoir speaks to me as someone who loves words, loves books, loves to write and is still a participant in this religion. Like Mirvis, I often find the halakha constricting, and like Mirvis, I dislike the focus upon nitty-gritty details. But unlike Mirvis, the stories capture my attention and move me. When I find myself frustrated by snow white cloths and drops of blood, I remember Saul and Samuel and Abraham; it's <i>their </i>world, and the meaning they wrung from it, that appeals to me. My world is made of stories and I believe the stories in our book are some of the most potent and meaningful. They differ from myths and other Near Eastern origin stories in important ways; they educate humanity and teach humans the importance of nobility over power. The way I see religion emphasizes God and the individuals with whom He communed above the law, especially the law wielded as a weapon. At the center of <i>The Book of Separation</i> is the fact that Mirvis' Judaism had no God, or at least no God with whom she could really speak. Her religion was run by men and comprised of everlasting details, inspections, things she could and could not do. There's a piece of me that wishes- that wonders- whether things would have been different if she had been raised to speak to God, and to find power in the stories of her heritage, power that would have superseded her frustration with the law's grip. In a different world, Mirvis would use her incredible talent to write authentically about the tension of being a creative caught within a religious world. However, she would recognize God cheering her on, eager for her to navigate that territory, and so she would not worry about His supposed emissaries holding her back.Chanahttp://www.blogger.com/profile/17655144434904957767noreply@blogger.com1tag:blogger.com,1999:blog-12970718.post-69770655006206010682017-10-24T23:02:00.001-04:002017-10-24T23:02:14.518-04:00Lion and the Joseph StoryToday I watched a film called <a href="https://www.youtube.com/watch?v=-RNI9o06vqo" target="_blank">"Lion" </a>which is based on a book I have not yet read entitled <i><a href="https://www.amazon.com/Long-Way-Home-Memoir/dp/0425276198" target="_blank">A Long Way Home.</a> </i>The film is based on the true story of Saroo Brierley. Saroo was born in India. He and his brother Guddu are poor and the two of them steal coal and work odd jobs to help out their mother (who is a laborer who gathers stones). One day Saroo follows Guddu to a job, becomes separated from him, endures a harrowing journey by train, and ends up lost. Eventually, he is adopted by a couple in Australia. The film tells the story of Saroo's separation from his birth family and homeland and his eventual return and reunion.<br />
<br />
Over the course of the film, I realized that I was watching the story of Joseph brought to life. Joseph, too, was separated from his family. He endured evil and finds himself in a completely different culture, adopted/ raised by Potiphar and eventually Pharaoh. Just like Saroo wonders whether his mother is still alive and wants to comfort her, so too Joseph wonders whether his father is still alive and (eventually) wants to comfort him. The reunion scene between Saroo and his mother is similar to that described between Joseph and his father.<br />
<br />
Below is a list of similarities between the two stories.<br />
<br />
<ul>
<li>Both Saroo and Joseph are abandoned by a brother (in Saroo's case, it is not intentional)</li>
<li>Both Saroo and Joseph experience hardship and encounter evil (including in a sexual form). There are individuals who try to kidnap Saroo and others who want to use him for sex. Joseph is sold to a traveling band of individuals, was possibly intended for use as a catamite by Potiphar (see Rashi) and has to withstand sexual advances from Potiphar's wife. </li>
<li>Both Saroo and Joseph encounter women who seem kind but cannot be trusted. (Saroo encounters Noor, who wants to groom him to be used sexually, and Joseph encounters Potiphar's wife)</li>
<li>Both Saroo and Joseph end up being "adopted" into/ raised in a different culture. (Saroo goes to Australia where he is adopted by loving white parents- so their skin, language and culture differs from his. Similarly, Joseph is "adopted" by Potiphar and then Pharoah- here too the language and culture differs).</li>
<li>Both Saroo and Joseph eventually experience living a privileged lifestyle.</li>
<li>Both Saroo and Joseph want to reunite with their families. (Granted, in Joseph's case it's unclear whether he initially wants to but in the end he does).</li>
<li>Both Saroo and Joseph express real concern over whether their parent is still alive. </li>
<li>Both Saroo and Joseph have special markers that help prove they are who they say they are. Saroo remembers an incident where he got a scar because he was carrying a watermelon and was struck by an oncoming vehicle which he didn't see because he was carrying the watermelon. According to Midrash, Joseph sends <i>agalot </i>as a hint to his father that the last thing they learned together was <i>eglah arufah.</i></li>
<li>Both Saroo and Joseph only reunite with their parents after an extensive period of time (over 20 years). </li>
</ul>
<div>
I think it would be fascinating to use this film to teach the story of Joseph. I would want the students to first watch the film and document their feelings and reactions regarding the story itself, the protagonists, and the conflict experienced by the protagonists. Afterwards, I would want them to learn the story of Joseph, comparing and contrasting the two protagonists and noting their similarities and differences. (The differences are important as well! For example, Saroo expends a great deal of effort and energy trying to locate his birth mother. In contrast, it is never documented that Joseph reached out to his family. This leads to an obvious question the students need to consider: Why not?) </div>
<div>
<br /></div>
<div>
What makes the film meaningful vis-a-vis the Joseph story is:</div>
<div>
<ul>
<li>It shows that this type of story <i>can </i>happen (it's not "just" a Bible tale)</li>
<li>It helps give the students a context for the kind of pain, fear and emotions Joseph might have felt</li>
<li>It helps make the Joseph story more immediate and <i>real </i>for the students</li>
<li>It helps the students consider how they might have responded if they were in Saroo's/ Joseph's situation</li>
</ul>
<div>
It's always amazing to see biblical stories and themes reflected in contemporary films or television shows. There's a lot of Torah to be found on both the large and small screens. </div>
</div>
Chanahttp://www.blogger.com/profile/17655144434904957767noreply@blogger.com1tag:blogger.com,1999:blog-12970718.post-7260864266021559902017-08-06T00:18:00.002-04:002017-08-06T00:18:56.402-04:00The Tanakh Companion to Game of Thrones, Season 7As many of you know, "Game of Thrones" is a hit HBO TV show that has many people fascinated. Well, I loved the series <i>A Song of Ice and Fire</i> way before it became popular (for example, <a href="http://curiousjew.blogspot.com/2006/12/severus-snape-is-good-man.html" target="_blank">see this post where I was using evidence from the books as a way to prove that Snape was good</a>) and have enjoyed seeing the series brought to life on the small screen. As a Tanakh teacher, I find many connections between the books, show and Tanakh, and I thought it would be useful to elaborate upon some of them here.<br />
<br />
First, for those interested, here is <a href="https://docs.google.com/spreadsheets/d/1RFRxAA2J9O_FvMS0bdJU0XExTV-CoSZlJS6E_4nxIJw/edit?usp=sharing" target="_blank">a link to a crowdsourced Google Doc </a>where I (and other interested parties) add connections between Game of Thrones and Tanakh. Feel free to check back for updates. Let me note that I do not plan to go through every Season 7 connection in this blogpost- only the ones that I feel are most important.<br />
<br />
One of the reasons I loved <i>A Song of Ice and Fire </i>was because George R.R. Martin departed from many other fantasy authors in having protagonists who were deeply flawed. The moment Ned Stark got himself killed because of his noble idealism, I knew I was in for a treat. I like people who are complicated (because in real life, these are the people I know) and complicated means that people can be blind or selfish or cruel or kind - and rarely are they simply one thing. Tolkien gave us incredible works, but Sauron was wholly evil whereas Gandalf was meant to be wholly good, and this archetypal rendering needed to be shaken up a bit. Enter GRRM- and a world where heroes don't survive just because we like them, some characters end up redeemed and some characters really don't. You can understand the motivations of every character, because as GRRM likes to say, most people don't see themselves as the villain of their story; in fact, it's the opposite, where they see themselves as the <i>hero </i>of their narrative.<br />
<br />
Now, let's talk about the overall Tanakh connections. One of the problems I commonly encounter when people are reading Tanakh is that they bring their own viewpoints, culture, beliefs and understanding of ethics and impose it upon the book. (It's a bit of the reader response method as opposed to trying to determine authorial intent.) What they fail to understand is that one needs to look at the mores and behaviors of people <i>during that time period </i>in order to comprehend what is happening. If one then wants to make arguments about how exactly the law should be applied today in keeping with current views, that's a different matter. But it is highly problematic to impose, for example, a Western viewpoint on a text that was written in the ancient near east because it means that one is unlikely to understand anything that is happening in that text.<br />
<br />
Perhaps one of the most significant places where this comes up has to do with the idea of <i>individuals </i>as opposed to the <i>community. </i>In Tanakh, and indeed in the ancient near east as a whole, the entire system was based upon communal norms, the good of the community, ensuring the best outcomes for the community, and so forth. Thus, for example, the laws regarding rape. The woman was not looked at as an individual with individual rights; she was looked at as property and the crime that was committed against her was a crime that diminished her worth within the community. It harmed her value and her father, and thus her rapist was fined and ordered to marry her. A typical American gets up in arms about this, and perhaps that reaction is warranted when one reads the text with a 21st century perspective, but my point is that one must <i>first </i>read the text in keeping with the viewpoint of that time period. When one does this, one will find that much of what occurs within the Tanakh is not only sensible but actually radical in comparison to what the rest of the ancient near east was doing. (Rabbi Jonathan Sacks writes about this extensively.)<br />
<br />
<b>Atonement/ Communal Accountability vs. Repentance/ Individual Redemption </b><br />
In this season of Game of Thrones, there was an excellent scene between Jon Snow and Sansa Stark that brought home just this point. This scene dramatically highlights the tension between the system of atonement and communal accountability within Torah as opposed to the switch to repentance and individual redemption in Prophets. (See more about that switch <a href="http://curiousjew.blogspot.com/2009/09/teshuva-vs-kappara-repentance-and.html" target="_blank">in this class taught by The Adept at Revel</a>.)<br />
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Read Tanakh and you will find countless scenes where the community is held accountable for the sins of the few. There are plagues that affect the whole nation when only certain members are sinning, and notably there is the lost battle of Ai because of Achan's actions. God remembers the sins of the fathers upon the children for generations. But suddenly there is a shift in the time of the Prophets, and God declares in Jeremiah 31:28-29:<br />
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<tr><td class="h" style="direction: rtl; font-size: 26.4px; text-align: right; unicode-bidi: embed; vertical-align: top;"><b>כח</b> בַּיָּמִים הָהֵם--לֹא-יֹאמְרוּ עוֹד, אָבוֹת אָכְלוּ בֹסֶר; וְשִׁנֵּי בָנִים, תִּקְהֶינָה.</td><td style="direction: ltr; font-size: 19.2px; unicode-bidi: embed; vertical-align: top;"><b>28</b> In those days they shall say no more: 'The fathers have eaten sour grapes, and the children's teeth are set on edge.'</td></tr>
<tr><td class="h" style="direction: rtl; font-size: 26.4px; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/null" name="29"></a><b>כט</b> כִּי אִם-אִישׁ בַּעֲוֹנוֹ, יָמוּת: כָּל-הָאָדָם הָאֹכֵל הַבֹּסֶר, תִּקְהֶינָה שִׁנָּיו. {ס}</td><td style="direction: ltr; font-size: 19.2px; unicode-bidi: embed; vertical-align: top;"><b>29</b> But every one shall die for his own iniquity; every man that eateth the sour grapes, his teeth shall be set on edge.</td></tr>
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God has realized communal punishment and accountability no longer works with His nation. Instead, He needs to switch over to an individual model of relating to Him, where each individual has the ability to seek Him out, sin and repent.<br />
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But what was going on? Why did God <i>ever </i>think that communal punishment was the way to go? That's what this debate between Sansa and Jon so beautifully illustrates. Here's the scene:<br />
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Bannerman: The Umbers and the Karstarks <i>betrayed </i>the North! Their castles should be torn down and no stone left standing.<br />
Sansa: The castles committed no crimes. And we need every fortress we have for the war to come. We should give the last hearth and karhold to new families. Loyal families who supported us against Ramsay.<br />
Everyone: Aye.<br />
Jon: The Umbers and the Karstarks have fought beside the Starks for centuries. They've kept faith for generation after generation.<br />
Sansa: And then they broke faith.<br />
Jon: I'm not going to strip these families of their ancestral homes because of the crimes of a few reckless sons.<br />
Sansa: So there's no punishment for treason and no reward for loyalty.<br />
[Silence in the room]<br />
Jon: The punishment for treason is death. Smalljon Umber died on the field of battle. Harold Karstark died on the field of battle.<br />
Sansa: They died fighting for Ramsay. Give the castles to the families of the men who died fighting for <i>you.</i><br />
[Murmurs throughout the room]<br />
Jon: When I was Lord Commander of the Night's Watch, I executed men who betrayed me. I executed men who refused to follow orders. My father always said: "The man who passes the sentence should swing the sword" and I have tried to live by those words. But I will not punish a son for his father's sins. And I will not take a family home away from a family it has belonged to for centuries. That is my decision and my decision is final.<br />
Sansa: [sighs]<br />
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What I think is so vivid in this scene is the role that <i>loyalty </i>plays in all of this. To give one's word, swear fealty and give one's oath is to make a binding promise incumbent not only upon oneself but upon all of one's future progeny. In such a case, if faith is broken, the entire family deserves punishment. That is what it means to make a binding oath. Jon is against this, feeling keenly what it is like to be the bastard son, the individual who doesn't fit. But in the Torah, the system that was originally set up was a system based on <i>Brit</i>. Rabbi Dr. Josh Berman of Bar Ilan has a fascinating perspective on Brit where he compares the system to vassal treaties with Hittite kings. The Hittite king would make the treaty with his vassal and it would all be inscribed on tablets (does this sound familiar?) Should the vassal die, the treaty would need to be renewed (much like oaths of fealty would need to be renewed) but this was little more of a gesture; the assumption was that the king would continue to keep faith.<br />
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Thus, going back to God, the original system as devised in the Torah was one of <i>Brit. </i>The covenant was binding not only upon those who originally swore it but upon their children. For those children to break faith was an extreme sin, and one for which they could and should be punished. Eventually, however, God realized that the people simply could not operate in the communal fashion He had once envisioned. Instead, each person had to accept <i>Brit </i>on their own- not only as a community but as individuals. And each person had to be judged and given punishment or reward based on their own merits, not only as part of a nation with an ancestral heritage. In short, God changes over from Sansa's way of thinking to Jon's and that's the major switch in Navi vs. Torah.<br />
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<b>The Shame of Enemy Capture </b><br />
One of the scenes that is at times difficult for students to understand occurs when Saul commits suicide. Saul is one of my favorite characters in the entire Tanakh specifically <i>because </i>he goes through so much inner turmoil and pain. Haunted by a <i>ruach ra'ah</i> (what I think many of us might correlate with mental illness nowadays), he at turns is capable of great nobility and self-sacrifice and at the same time, an inability to do what is required of him. At the last, he is abandoned by God and finds cold solace in the words of his mentor Samuel, who informs him that the next day he and his sons will join the prophet in his eternal rest.<br />
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One of the fears that Saul has which leads him to commit suicide has to do with the desire not to be degraded by his enemy (the Philistines) once captured. (We know that they do this as we've seen evidence of it with Samson, whose eyes were gouged out and who was made to stand about at large parties as a way of showing Philistine might and conquest.) In Saul's words in I Samuel 31:4<br />
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<tr><td class="h" style="direction: rtl; font-size: 26.4px; text-align: right; unicode-bidi: embed; vertical-align: top;"><b>ד</b> וַיֹּאמֶר שָׁאוּל לְנֹשֵׂא כֵלָיו שְׁלֹף חַרְבְּךָ וְדָקְרֵנִי בָהּ, פֶּן-יָבוֹאוּ הָעֲרֵלִים הָאֵלֶּה וּדְקָרֻנִי וְהִתְעַלְּלוּ-בִי, וְלֹא אָבָה נֹשֵׂא כֵלָיו, כִּי יָרֵא מְאֹד; וַיִּקַּח שָׁאוּל אֶת-הַחֶרֶב, וַיִּפֹּל עָלֶיהָ.</td><td style="direction: ltr; font-size: 19.2px; unicode-bidi: embed; vertical-align: top;"><b>4</b> Then said Saul to his armour-bearer: 'Draw thy sword, and thrust me through therewith; lest these uncircumcised come and thrust me through, and make a mock of me.' But his armour-bearer would not; for he was sore afraid. Therefore Saul took his sword, and fell upon it.</td></tr>
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Indeed, Saul does not escape this fate. The Philistines do desecrate and defile his body- but consider how much worse it could have been had he fallen into their hands while still alive.<br />
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<tr><td class="h" style="direction: rtl; font-size: 26.4px; text-align: right; unicode-bidi: embed; vertical-align: top;"><b>ט</b> וַיִּכְרְתוּ, אֶת-רֹאשׁוֹ, וַיַּפְשִׁטוּ, אֶת-כֵּלָיו; וַיְשַׁלְּחוּ בְאֶרֶץ-פְּלִשְׁתִּים סָבִיב, לְבַשֵּׂר בֵּית עֲצַבֵּיהֶם--וְאֶת-הָעָם.</td><td style="direction: ltr; font-size: 19.2px; unicode-bidi: embed; vertical-align: top;"><b>9</b> And they cut off his head, and stripped off his armour, and sent into the land of the Philistines round about, to carry the tidings unto the house of their idols, and to the people.</td></tr>
<tr><td class="h" style="direction: rtl; font-size: 26.4px; text-align: right; unicode-bidi: embed; vertical-align: top;"><a href="https://www.blogger.com/null" name="10"></a><b>י</b> וַיָּשִׂימוּ, אֶת-כֵּלָיו, בֵּית, עַשְׁתָּרוֹת; וְאֶת-גְּוִיָּתוֹ, תָּקְעוּ, בְּחוֹמַת, בֵּית שָׁן.</td><td style="direction: ltr; font-size: 19.2px; unicode-bidi: embed; vertical-align: top;"><b>10</b> And they put his armour in the house of the Ashtaroth; and they fastened his body to the wall of Beth-shan.</td></tr>
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The scene in Season 7 where Euron Greyjoy leads Yara Greyjoy and the Sand Snakes through the city to Cersei is an excellent example of what happens when one is captured by the enemy, and the mockery/ defilement one experiences in such a case.<br />
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<b><br /></b>
<b>Betrothal Through the Blood of One's Enemies </b><br />
<b><br /></b>
Euron Greyjoy wants to sit the iron throne. In order to do it, he has to wed Cersei Lannister. She won't have him, arguing that he has been disloyal in the past. He tells her ""In my experience, the surest way to a woman's heart is with a gift. A priceless gift. I won't return to King's Landing until I have that for you." And indeed, when he returns he brings her the enemy that slew her daughter Myrcella.<br />
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This sheds light on David's bloody betrothal to Michal, princess of Israel, as referenced in I Samuel 18:27-<br />
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<tr><td class="h" style="direction: rtl; font-size: 26.4px; text-align: right; unicode-bidi: embed; vertical-align: top;"><b>כז</b> וַיָּקָם דָּוִד וַיֵּלֶךְ הוּא וַאֲנָשָׁיו, וַיַּךְ בַּפְּלִשְׁתִּים מָאתַיִם אִישׁ, וַיָּבֵא דָוִד אֶת-עָרְלֹתֵיהֶם, וַיְמַלְאוּם לַמֶּלֶךְ לְהִתְחַתֵּן בַּמֶּלֶךְ; וַיִּתֶּן-לוֹ שָׁאוּל אֶת-מִיכַל בִּתּוֹ, לְאִשָּׁה. {ס}</td><td style="direction: ltr; font-size: 19.2px; unicode-bidi: embed; vertical-align: top;"><b>27</b> and David arose and went, he and his men, and slew of the Philistines two hundred men; and David brought their foreskins, and they gave them in full number to the king, that he might be the king's son-in-law. And Saul gave him Michal his daughter to wife.</td></tr>
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(Granted, Saul was trying to cause David's death at the times, but it still explains why this made David a suitable son-in-law. Vanquishing enemies could be an impressive bride price.)<br />
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<b>Trying to Prevent Mass Destruction (When No One Believes You) </b><br />
Jon Snow finds himself in the unenviable position of trying to prevent mass destruction and slaughter of humanity. He is aware of The Night King and the White Walkers, armies of the dead that are intent upon laying waste to the world and killing everyone in their wake. In the meantime, everyone in Westeros is squabbling over who will sit the Iron Throne. He has a poignant conversation with Tyrion Lannister in which he asks, "How do I convince people who don't know me that an enemy they don't believe in is coming to kill them all?"<br />
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This is <i>exactly </i>the dilemma that Jeremiah (and many other prophets) were faced with. They were graced with nightmare visions of an apocalyptic future, aware that God planned to kill and exile them in horrible, brutal ways. Jeremiah did his best to persuade the people of this, and their response was to laugh at him, mock him or try to kill him. In the scene with Tyrion, Tyrion does a good job of explaining why this was.<br />
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Jon: You probably don't believe me.<br />
Tyrion: I do actually.<br />
Jon: You didn't before. Grumkins and snarks, you called them. Do you remember? You said it was all nonsense.<br />
Tyrion: It <i>was </i>nonsense. Everybody knew it. But then Mormont saw them and you saw them and I trust the eyes of an honest man more than I trust what everybody knows.<br />
Jon: How do I convince people who don't know me that an enemy they don't believe in is coming to kill them all?<br />
Tyrion: Good question.<br />
Jon: I know it's a good question. I'm looking for an answer.<br />
Jon: People's minds aren't made for problems that large. White Walkers. The Night King. Army of the Dead. It's almost a relief to confront a comfortable, familiar monster like my sister.<br />
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And that's the thing- not only do people not <i>want </i>to change their comfortable lives and the status quo, but what Jeremiah (and Jon) are telling them is totally unbelievable. It's too much to fathom- destruction, exile, death and mayhem at the hands of an enemy they don't perceive as the real threat- which is why most prefer to ignore it.<br />
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<b>A Woman Can Make a Man Evil </b><br />
There's an idea in the Gemara that a woman can make or break a man. There's an example where Korach's wife is said to have pushed him into his rebellion, while On ben Pelet's wife saved him from the consequences of his folly. The same idea takes root when it comes to Achav and Izevel. While Ahab was in many ways a terrible king, there is an idea that Izevel made him much worse than he otherwise would have been. In part this has to do with Izevel's casual disregard for the law (for example, her willingness to subject Navot to a sham trial to achieve her husband's ends, much like Cersei does to Tyrion simply because she hates him.) This exact relationship is typified between Cersei and Jaime, as Lady Olenna points out.<br />
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Lady Olenna: She's a monster, you do know that?<br />
Jaime: To you, I'm sure. To others as well. But after we've won and there's no one left to oppose us, when people are living peacefully in the world she built, do you really think they'll wring their hands over the <i>way </i>she built it?<br />
Lady Olenna: You love her. You really do love her. You poor fool. She'll be the end of you.<br />
Jaime: Possibly. Not much to be gained from discussing it with you, though, is there?<br />
Lady Olenna: What better person to discuss it with? What better guarantee could you have that the things you say will never leave this room? But perhaps you're right. If she's driven you this far, it's gone beyond your control.<br />
Jaime: Yes. It has.<br />
Lady Olenna: She's a disease. I regret my role in spreading it. You will, too.<br />
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Stay tuned for more Tanakh connections and comparisons.Chanahttp://www.blogger.com/profile/17655144434904957767noreply@blogger.com1tag:blogger.com,1999:blog-12970718.post-83178437335514513962017-02-23T17:33:00.000-05:002017-02-23T17:38:02.156-05:00Fenrir the Wolf & Samson: Fairy Tales & the BibleI've spoken often of a course I could give on <a href="http://curiousjew.blogspot.com/2009/06/chanas-course-on-fairy-tales-bible.html" target="_blank">Fairy Tales (and Mythology) and the Bible</a>. Noted author Neil Gaiman has recently released his retellings of Norse myths, appropriately titled <a href="https://www.amazon.com/Norse-Mythology-Neil-Gaiman/dp/039360909X" style="font-style: italic;" target="_blank">Norse Mythology. </a>His collection is eminently readable, and in the tale of Fenrir the Wolf, Loki's son, readers will recognize strong similarities to our Samson story. I've reproduced Gaiman's retelling of the story below.<br />
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---<br />
<b>Excerpted from <i>Norse Mythology </i>by Neil Gaiman, pages 97-106 </b><br />
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When they had brought the third and smallest of Loki's children back from the land of the giants, it had been puppy-sized and Tyr had scratched its neck and its head and played with it, removing its willow muzzle first. It was a wolf cub, gray and black, with eyes the color of dark amber.<br />
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The wolf cub ate its meat raw, but it spoke as a man would speak, in the language of men and the gods, and it was proud. The little beast was called Fenrir.<br />
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It too was growing fast. One day it was the size of a wolf, the next the size of a cave bear, then the size of a great elk.<br />
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The gods were intimidated by it, all except Tyr. He still played with it and romped with it, and he alone fed the wolf its meat each day. And each day the beast ate more than the day before, and each day it grew and it became fiercer and stronger.<br />
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Odin watched the wolf-child grow with foreboding, for in his dreams the wolf had been there at the end of everything, and the last things Odin had seen in any of his dreams of the future were the topaz eyes and the sharp white teeth of Fenris Wolf.<br />
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The gods had a council and resolved at that council that they would bind Fenrir.<br />
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They crafted heavy chains and shackles in the forges of the gods, and they carried the shackles to Fenrir.<br />
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"Here!" said the gods, as if suggesting a new game. "You have grown so fast, Fenrir. It is time to test your strength. We have here the heaviest chains and shackles. Do you think you can break them?"<br />
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"I think I can," said Fenris Wolf. "Bind me."<br />
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The gods wrapped the huge chains around Fenrir and shackled his paws. He waited motionless while they did this. The gods smiled at each other as they chained the enormous wolf.<br />
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"Now," shouted Thor.<br />
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Fenrir strained and stretched the muscles of his legs, and the chains snapped like dry twigs.<br />
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The great wolf howled to the moon, a howl of triumph and joy. "I broke your chains," he said. "Do not forget this."<br />
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"We will not forget," said the gods.<br />
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The next day Tyr went to take the wolf his meat. "I broke the fetters," said Fenrir. "I broke them easily."<br />
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"You did," said Tyr.<br />
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"Do you think they will test me again? I grow, and I grow stronger with every day."<br />
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"They will test you again. I would wager my right hand on it," said Tyr.<br />
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The wolf was still growing, and the gods were in the smithies, forging a new set of chains. Each link in the chains was too heavy for a normal man to lift. The metal of the chains was the strongest metal that the gods could find: iron from the earth mixed with iron that had fallen from the sky. They called these chains Dromi.<br />
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The gods hauled the chains to where Fenrir slept.<br />
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The wolf opened his eyes.<br />
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"Again?" he said.<br />
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"If you can escape from these chains," said the gods, "then your renown and your strength will be known to all the worlds. Glory will be yours. If chains like this cannot hold you, then your strength will be greater than that of any of the gods or the giants."<br />
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Fenrir nodded at this, and looked at the chains called Dromi, bigger than any chains had ever been, stronger than the strongest of bonds. "There is no glory without danger," said the wolf after some moments. "I believe I can break these bindings. Chain me up."<br />
<br />
They chained him.<br />
<br />
The great wolf stretched and strained, but the chains held. The gods looked at each other, and there was the beginning of triumph in their eyes, but now the huge wolf began to twist and to writhe, to kick out his legs and strain in every muscle and every sinew. His eyes flashed and his teeth flashed and his jaws foamed.<br />
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He growled as he writhed. He struggled with all his might.<br />
<br />
The gods moved back involuntarily, and it was good that they did so, for the chains fractured and then broke with such violence that the pieces were thrown far into the air, and for years to come the gods would find lumps of shattered shackles embedded in the sides of huge trees or the side of a mountain.<br />
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"Yes!" shouted Fenrir, and howled in his victory like a wolf and like a man.<br />
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The gods who had watched the struggle did not seem, the wolf observed, to delight in his victory. Not even Tyr. Fenrir, Loki's child, brooded on this, and on other matters.<br />
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And Fenris Wolf grew huger and hungrier with each day that passed.<br />
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Odin brooded and he pondered and he thought. All the wisdom of Mimir's well was his, and the wisdom he had gained from hanging from the world-tree, a sacrifice to himself. At last he called the light elf Skirnir, Frey's messenger, to his side, and he described the chain called Gleipnir. Skirnir rode his horse across the rainbow bridge to Svartalfheim, with instructions to the dwarfs for how to create a chain unlike anything ever made before.<br />
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The dwarfs listened to Skirnir describe the commission, and they shivered, and they named their price. Skirnir agreed, as he had been instructed to do by Odin, although the dwarfs' price was high. The dwarfs gathered the ingredients they would need to make Gleipnir.<br />
<br />
These were the six things the dwarfs gathered:<br />
<br />
For firstly, the footsteps of a cat.<br />
For secondly, the beard of a woman.<br />
For thirdly, the roots of a mountain.<br />
For fourthly, the sinews of a bear.<br />
For fifthly, the breath of a fish.<br />
For sixth and lastly, the spittle of a bird.<br />
<br />
Each of these things was used to make Gleipnir. (You say you have not seen these things? Of course you have not. The dwarfs used them in their crafting.)<br />
<br />
When the dwarfs had finished their crafting, they gave Skirnir a wooden box. Inside the box was something that looked like a long silken ribbon, smooth and soft to the touch. It was almost transparent, and weighed next to nothing.<br />
<br />
Skirnir rode back to Asgard with his box at his side. He arrived late in the evening, after the sun had set. He showed the gods what he had brought back from the workshop of the dwarfs, and they were amazed to see it.<br />
<br />
The gods went together to the shores of the Black Lake, and they called Fenrir by name. He came at a run, as a dog will come when it is called, and the gods marveled to see how big he was and how powerful.<br />
<br />
"What's happening?" asked the wolf.<br />
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"We have obtained the strongest bond of all," they told him. "Not even you will be able to break it."<br />
<br />
The wolf pupped himself up. "I can burst any chains," he told them proudly.<br />
<br />
Odin opened his hand to display Gleipnir. It shimmered in the moonlight.<br />
<br />
"That?" said the wolf. "That is nothing."<br />
<br />
The gods pulled on it to show him how strong it was. "We cannot break it," they told him.<br />
<br />
The wolf squinted at the silken band that they held between them, glimmering like a snail's trail or the moonlight on the waves, and he turned away, uninterested.<br />
<br />
"No," he said. "Bring me real chains, real fetters, heavy ones, huge ones, and let me show my strength."<br />
<br />
"This is Gleipnir," said Odin. "It is stronger than any chains or fetters. Are you scared, Fenrir?"<br />
<br />
"Scared? Not at all. But what happens if I break a thin ribbon like that. Do you think I will get renown and fame? That people will gather together and say, 'Do you know how strong and powerful Fenris Wolf is? He is so powerful he broke a silken ribbon!' There will be no glory for me in breaking Gleipnir."<br />
<br />
"You are scared," said Odin.<br />
<br />
The great beast sniffed the air. "I scent treachery and trickery," said the wolf, his amber eyes flashing in the moonlight. "And although I think your Gleipnir may only be a ribbon, I will not consent to be tied up by it."<br />
<br />
"You? You who broke the strongest, biggest chains there ever were? You are scared by this band?" said Thor.<br />
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"I am scared of nothing," growled the wolf. "I think it is rather that you little creatures are scared of me."<br />
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Odin scratched his bearded chin. "You are not stupid, Fenrir. There is no treachery here. But I understand your reluctance. It would take a brave warrior to consent to be tied up with bonds he could not break. I assure you, as the father of the gods, that if you cannot break a band like this- a veritable silken ribbon, as you say- then we gods will have no reason to be afraid of you, and we will set you free and let you go your own way."<br />
<br />
A long growl, from the wolf. "You lie, All-father. You lie in the way that some folk breathe. If you were to tie me up in bonds I could not escape from, then I do not believe you would free me. I think you would leave me here. I think you plan to abandon me and to betray me. I do not consent to have that ribbon placed on me."<br />
<br />
"Fine words, and brave words," said Odin. "Words to cover your fear at being proved a coward, Fenris Wolf. You are afraid to be tied with this silken ribbon. No need for more explanations."<br />
<br />
The wolf's tongue lolled from his mouth, and he laughed then, showing sharp teeth each the size of a man's arm. "Rather than question my courage, I challenge you to prove there is no treachery planned. You can tie me up if one of you will place his hand in my mouth. I will gently close my teeth upon it, but I will not bite down. If there is no treachery afoot, I will open my mouth when I have escaped the ribbon, or when you have freed me, and his hand will be unharmed. There. I swear, if I have a hand in my mouth, you can tie me with your ribbon. So. Whose hand will it be?"<br />
<br />
The gods looked at each other. Balder looked at Thor, Heimdall looked at Odin, Hoenir looked at Frey, but none of them made a move. Then Tyr, Odin's son, sighed, and stepped forward and raised his right hand.<br />
<br />
"I will put my hand in your mouth, Fenrir," said Tyr.<br />
<br />
Fenrir lay on his side, and Tyr put his right hand into Fenrir's mouth, just as he had done when Fenrir was a puppy and they had played together. Fenrir closed his teeth gently until they held Tyr's hand at the wrist without breaking the skin, and he closed his eyes.<br />
<br />
The gods bound him with Gleipnir. A shimmering snail's trail wrapped the enormous wolf, tying his legs, rendering him immobile.<br />
<br />
"There," said Odin. "Now, Fenris Wolf, break your bonds. Show us all how powerful you are."<br />
<br />
The wolf stretched and struggled; it pushed and strained every nerve and muscle to snap the ribbon that bound it. But with every struggle the task seemed harder and with every strain the glimmering ribbon became stronger.<br />
<br />
At first the gods snickered. Then the gods chuckled. Finally, when they were certain that the beast had been immobilized and that they were in no danger, the gods laughed.<br />
<br />
Only Tyr was silent. He did not laugh. He could feel the sharpness of Fenris Wolf's teeth against his wrist, the wetness and warmth of Fenris Wolf's tongue against his palms and his fingers.<br />
<br />
Fenrir stopped struggling. He lay there unmoving. If the gods were going to free him, they would do it now.<br />
<br />
But the gods only laughed the harder. Thor's booming guffaws, each louder than a thunderclap, mingled with Odin's dry laughter, with Balder's bell-like laughter...<br />
<br />
Fenrir looked at Tyr. Tyr looked at him bravely. Then Tyr closed his eyes and nodded. "Do it," he whispered.<br />
<br />
Fenrir bit down on Tyr's wrist.<br />
<br />
Tyr made no sound. He simply wrapped his left hand around the stump of his right and squeezed it as hard as he could, to slow the spurt of blood to an ooze.<br />
<br />
Fenrir watched the gods take one end of Gleipnir and thread it through a stone as big as a mountain and fasten it under the ground. Then he watched as they took another rock and used it to hammer the stone deeper into the ground than the deepest ocean.<br />
<br />
"Treacherous Odin!" called the wolf. "If you had not lied to me, I would have been a friend to the gods. But your fear has betrayed you. I will kill you, Father of the Gods. I will wait until the end of all things, and I will eat the sun and I will eat the moon. But I will take the most pleasure in killing you."<br />
<br />
---<br />
<br />
Please compare this story to the one about Samon and Delilah in the <a href="http://www.mechon-mamre.org/p/pt/pt0716.htm" target="_blank">Book of Judges, Chapter 16.</a><br />
<br />
I am most interested in the similarities and differences between the two tales.<br />
<br />
In the case of Fenrir, he is a wolf with the attributes of a man. He can speak and reason as a man. In the case of Samson, he is a man who has the attributes of an animal. As a consecrated Nazirite, his hair is long, unbound and wild, uncut. He is extraordinarily strong and powerful.<br />
<br />
Fenrir's strength comes from an unholy place, the union between Loki (a god) and a frost giant. In contrast, Samson's strength comes from his devotion and allegiance to the Lord.<br />
<br />
Samson is undone because he loves Delilah and her loyalties lie with her Philistine people. In contrast, Fenrir is undone because he cannot resist pride (showing off his strength) and he is betrayed by Tyr, his childhood friend, and Odin, father of the gods.<br />
<br />
It takes four tries for Samson to finally reveal the secret of his strength (and for Delilah to cut off his hair) while it takes three tries to successfully entrap Fenrir. The fourth try is unusual in the Samson story as such stories typically fit the trope of three.<br />
<br />
I didn't write this part of the story, but Fenrir's mouth is jammed open with a sword to prevent him from biting down and harming others. Similarly, Samson is blinded (to humiliate him, but perhaps also so that he would not be able to find and harm others if he were sighted).<br />
<br />
At Ragnorak, Fenrir will succeed in killing all the gods. In the Samson tale, once Samson's hair has grown back and he entreats God, he brings down the entire Temple of Dagon around the Philistines' ears.<br />
<br />
What I think is fascinating is that Fenrir's tale focuses upon an unjust betrayal (from his viewpoint) as he has not actually harmed any gods yet. It also teaches about how pride can lead to one's downfall. Granted, Fenrir's trust in Tyr is also a problem, but it is not the <i>main </i>problem. In contrast, Samson's tale is a critique of Samson in that he trusts the wrong person (Delilah). He has already fought against the Philistines and thus they are justified in considering him an enemy. In his case, it is love that leads to his downfall. In Norse mythology, the Fenrir tale is another tale of the gods' cunning and trickiness. In Judaism, the focus is on the flawed nature of Samson as a judge. Where the emphasis in the story is placed is important as it helps stress what each worldview finds to be most significant. The Judaic emphasis is on the flawed nature of man, his tendency towards seduction (or short term gratification), but how even he can be redeemed. There is no such moral in the Fenrir version. There, cunning and trickiness win out in the short term, but one day Fenrir will have his due.Chanahttp://www.blogger.com/profile/17655144434904957767noreply@blogger.com1