Sunday, July 13, 2014

Story and the Future: Parshat Pinchas

The following source sheet was created for Temple Micah, Washington, D.C.
[PDF version]


Numbers 27:3
Our father died in the wilderness. He was not one of the faction, Korach’s faction, which banded together against the Eternal, but died for his own sins; and he has left no sons.


RadioLab – “Things”
Suppose what happens is a yellow duck goes behind a screen, moving left to right, and then out the other side, instead of the yellow duck, there’s a little blue bunny! Now, most adults, if they saw this, would wonder what happened to the duck. But the babies are totally blasé about that. And we suspect that the reason for this is that is the most important thing about the duck to the babies is not that it is yellow, or round, or duck-like in any way; the most important thing is the object’s trajectory, its story, what it did in the past, what its history is.


Rachel Adler
Narrative theologians and narrative ethicists believe that all values come to us in stories, from which they cannot be abstracted. The philosopher-ethicist Alisdair MacIntyre said, “I cannot answer the question ‘What am I to do’ without answering the prior question, ‘Of what story or stories do I find myself a part?’” There is no one generic religious Story anymore than there is generic Language. One can’t speak Language; one can only speak English or Hebrew or Urdu. Values and the actions they motivate are embodied in particular stories, and sometimes, different stories have different implications for action.


Chayim Nachman Bialik – “Halakhah and Aggadah”
As dream seeks its fulfillment in interpretation, as will in action, as thought in speech, as flower in fruit—so Aggadah in Halakhah. …

Halakhah: “Any of the holy writings may be saved from a fire on the Sabbath. This applies to a translation in Aramaic or in any other language—Coptic, Medic, Elamic, Greek. But Rabbi Jose says that translations may not be saved” (BT Shabbat).

Aggadah: (1) When God revealed God’s self to give the Torah to Israel, God did so not in one language, but in four—Hebrew, Latin, Arabic, Aramaic. (2) The day on which the Torah was translated into Greek was as disastrous for Israel as that on which the golden calf was made, and in the Land of Israel there were three days of darkness.


Numbers 27:4a
Let not our father’s name be lost to his clan just because he had no son!


Tz’lophchad’s name
Tz’lophchad ben Cheifer ben Gil‘ad ben Machir ben M’nasheh ben Yoseif

Additional
Yoseif
יוֹסֵף
Forgotten
M’nasheh
מְנַשֶּׁה
Known
Machir
מָכִיר 
Monument
Gil‘ad
גִּלְעָד
Digging
Cheifer
חֵפֶר
Protection from fear
Tz’lophchad
צְלָפְחָד


Newseum – A Glimpse of Life: The Pulitzer Photographs
A well-taken photograph captures a single moment in a way that a film reel cannot. A film reel captures only the duration of time during which the camera is rolling. The reel, and thus the moment, has a definite starting and ending point. A well-taken photograph, on the other hand, freezes a singular moment in such a way that it captures everything that led up to it and everything that will happen after it.

Sunday, July 6, 2014

Prophecy vs. Sorcery: Parshat Balak

The following source sheet was created for Temple Micah, Washington, D.C.
[PDF version]


Numbers 22:28
Then the Eternal opened the donkey’s mouth, and she said to Balaam, “What have I done to you that you have beaten me these three times?”
  

Bamidbar Rabbah 20:12
“Then the Eternal opened the donkey’s mouth”—in order to teach Balaam that the mouth and the tongue are in God’s power; that if Balaam sought to curse the Israelites, his mouth was in God’s power.


Yehezkel Kaufmann, The Religion of Israel
The opposition between God and the sorcerer is the opposition between the Deity and mortal wisdom. In the story of Balaam, we see these two domains. On the one side, the power of Balaam: enchantments, divinations, and altars—the sorcerer’s belief in his own human powers. On the other, the Deity and the Deity’s message (463).

[Wizardry is] a science of omens by means of which a human can foretell the future in magic. Wizardry is anathema to the religion of Israel because its purpose is to reveal the secrets of God in an ungodly way. The wizard consults the dead, idols, oracles, his rod, his cup, arrows, the liver, and heavenly omens in order to foretell the future. It is a form of self-pride, self-confidence, and an ambition to be like the gods (497).


Abraham Joshua Heschel, The Prophets
An analysis of prophetic utterances shows that the fundamental experience of the prophet is a fellowship with the feelings of God, a sympathy with the divine pathos. It is not, like love, an attraction to the divine Being, but the assimilation of the prophet’s emotional life to the divine (Volume I, p. 26).

The God of the philosophers is unknown and indifferent to man; God thinks, but does not speak; God is conscious of God’s self, but oblivious to the world; while the God of Israel is a God Who loves, a God Who is known to, and concerned with, man. God not only rules the world in the majesty of God’s might and wisdom, but reacts intimately to the events of history. God does not judge men’s deeds impassively and with aloofness; God’s judgment is imbued with the attitude of One to Whom those actions are of the most intimate and profound concern. God does not stand outside the range of human suffering and sorrow. God is personally involved in, even stirred by, the conduct and fate of man (volume II, pp. 3-4).



Heschel, “I and You,” from The Ineffable Name of God: Man
Transmissions flow from your heart to Mine,
trading, twining my pain with yours.
Am I not—you? Are you not—I?

My nerves are clustered with Yours.
Your dreams have met with mine.
Are we not one in the bodies of millions?

Often I glimpse Myself in everyone’s form,
hear my own speech—a distant, quiet voice—in people’s weeping,
as if under millions of masks My face would lie hidden.

I live in Me and in you.
Through your lips goes a word from Me to Me,
from your eyes drips a tear—its source in Me.

When a need pains You, alarm me!
When you miss a human being
tear open my door!
You live in Yourself, You live in me.


Mishnah Avot 5:9
Ten things were created at twilight on the eve of the first Sabbath: 
  1. the mouth of the earth [that swallowed Korach and his gang] (Numbers 16:32); 
  2. the mouth of the well [by which the Israelites drank in the wilderness] (Num. 21:16); 
  3. the mouth of the donkey [upon which Balaam rode] (Num. 22:28); 
  4. the rainbow [after the flood] (Genesis 9:12); 
  5. the manna [that fed the Israelites in the wilderness] (Exodus 16:14); 
  6. Aaron's staff; 
  7. the worm that cut the stones of the altar in the Holy Temple; 
  8. the inscription on the tablets of the Ten Commandments; 
  9. and the tablets themselves. 
  10. Some also include the evil spirits, the grave of Moses, the ram of Abraham; and others add the original tongs, for tongs must be made with tongs.