Lech L’cha
Genesis 12:1−17:27
I. Summary
A. Lech L’cha = (The Eternal one said to Abram,) “go forth” (from your land)
B. After God’s call and promise of blessing and protection (of Abram and through Abram all the families on earth), Abram, wife Sarai, and nephew Lot go to Canaan. (12:1-9)
C. Famine takes them from Canaan to Egypt (a land known for sexual impropriety). Encountering Egyptians and fearful for his life, Abram tells Pharaoh’s ministers that Sarai is his sister in order to save his life. Pharaoh takes in Sarai. God punishes Pharaoh and his household with afflictions. After realizing he was fooled, Pharaoh drives Abram, Sarai and Lot away. (12:10-20)
D. Abram (now rich) and Lot separate. Lot, generously being given his choice of lands by Abram, selfishly chooses better grazing land (as far as Sodom). God gives land to Abram and his descendants “forever”. (13:1-18).
E. During the battle of four kings (including king of Sodom) against five kings, Lot, a resident of Sodom, is taken captive. Abram (in unusual role of warrior) rescues Lot from the four (powerful) kings with only 318 men. (14:1-14:24)
F. In Abram’s conversation with God (through Abram’s vision and during which Abram mentions his slave, Eliezer, who becomes significant later), Abram whines about being childless and not being assured of getting land. In response, God promises a natural heir/son to then childless Abram. God then makes covenant with Abram whereby 1) Abram’s descendants will be enslaved in “a land not theirs” for 400 years (foretelling Egyptian slavery) and 2) four generations after God brings judgment on enslavers, Abram’s descendants will receive land as their own (foretelling Exodus and Promised Land) … though possession of land conditioned on them not being sinful as were Amorites who lost possession of land because of their sinfulness. (15:1-21)
G. At (barren) Sarai’s request, Abram has a son, Ishmael, with Sarai’s Egyptian maidservant, Hagar (means “the stranger” or “outsider”); however, pregnant Hagar scorns Sarai who, with Abram’s permission, sends Hagar away. Hagar encounters an angel in desert who tells her 1) to return to Sarai and submit to her ill-treatment, 2) her descendants shall be numerous, 3) to name her son Ishmael and 4) her son shall be a “wild ass” and “dwell in permanent opposition to all his kin”. Hagar calls God "El-Roi--the God who sees me". Hagar gives birth to Ishmael. (16:1-16).
H. God establishes a covenant with Abram giving him and his descendants Canaan forever and making Abram “exceedingly fruitful” and turning him “into nations” (to a large extent reversing curses on Adam & Eve … exile, pain in childbirth and uncooperative soil). God changes names of Abram to Abraham. God commands circumcision on the eighth day following a male baby's birth as sign of covenant with Abram that every male be circumcised (v. rainbow as sign of covenant with Noah) (17:1-14)
I. God changes Sarai’s name to Sarah. God tells Abraham that God will also establish a covenant with Isaac who will be born to now-barren Sarah (with God noting that covenant will not be with Ishmael though Ishmael will 1) be blessed (at Abraham’s request that God lets Ishmael live happily), 2) father twelve princes and 3) be made into a great nation. Abraham and all other males are circumcised to bear mark of God’s covenant. (17:15-27)
II. Torah Commentary (Plaut, various websites and prior Hevreh discussions)
A. Connection between change in circumstances and change in name – Abram to Abraham, Sarai to Sarah … also Jacob to Israel, and Hoshea to Joshua. Name changes indicate spiritual transformation. They serve as reminders that when we truly encounter God, our lives, our very beings and our very sense of self, are changed in ways we could not have previously imagined. Reminiscent of God-given power of Adam when Adam names all then living creatures.
B. Rationales for Abram’s deception - At least three views: 1) Abram’s actions were deceptive and wrong … he should have trusted God for protection, 2) while actions were, by definition, deceptive, they were justified since Abram had to do whatever was necessary to preserve opportunity to build nation and 3) actions were neither deceptive nor wrong since i) Abram and Sarai possibly from same father or ii) Sarai was Abram’s adopted sister for inheritance.
C. Abram and Lot - Lot followed Abram, but was not committed to the moral path. On the ethical issue of allowing flocks to eat from the fields of the locals, Abraham's commitment to justice was so strong that he could not stand living with Lot who could rationalize this form of theft, even from the most immoral of pagans. Their attitudes were incompatible.
D. Hagar - In response to God's acknowledgement of her, Hagar gives God a name ("El-Roi--the God who sees me"), the only person in all of Torah to do so. Seeing and understanding is a central theme of this narrative. God sees Hagar's reality in a way that Sarai and Abram don't. Reproductive health was at the heart of both Hagar's exploitation and her power ... which ties into lives and challenges of women around the world today.
E. Circumcision - Confirms male child’s special relationship to God (does not make him Jewish). Christian equivalent = baptism. Circumcision expresses core Jewish values that put us at odds with modern Western values. It teaches that nature isn't ideal and that we need to improve it. It says that there are some things in life, even in religion, that are not and should not be matters of our own individual choice. It doesn't always make us happy, but it has made us become holy instead and holiness doesn't come easily.
F. Importance of hearing - Ishmael means "God will hear". God "hears the cry of the boy" in the desert after Hagar banished by Sarai (and saves Hagar and Ishmael). Other instances of God "hearing" ... 1) When the "outcry" of Sodom and Gomorrah reaches God, (Genesis 18:20-21), God hears and is moved to end the "outrage", 2) God "hears" the groaning of our ancestors in Egypt (Exodus 2:23-24) and sets their liberation in motion and 3) at the burning bush, God explains to Moses that the time for action has come because God has "heard" the Israelites' outcries. The lesson to be learned from "Hear, O Israel" is that just as God "hears" the cries of the oppressed and needy, we Jews are commanded to do the same.
G. Seeds of universalism - "And all the families of the earth shall bless themselves by you (Abraham)." (Genesis 12:3) This "mission statement," articulates the Jewish dream that embraces all peoples. Abraham’s pleading on behalf of Sodom confirms this universalism.
H. Significance of Sarai - Sarai is willing to take risks to save her loved ones and that "because of her, it went well with Abram." (Genesis 12:16) The text even implies that Sarai bravely speaks up behind the scenes, telling Pharaoh that she is, in fact, Abram's wife. Sarai is not along just for the ride: She is an integral part of the success of Abram's life mission. Abram relies on her as a partner, drawing on her intelligence, discretion, and quick thinking.
I. Why Abram? – 1. Humility - Abram was not altered by his wealth and kept his humility. 2. Ability to “see” - - Also, Lot "raises up his eyes" and sees how lush (well-watered) the plain of Jordan is but when Abram looks up, he sees stars, i.e. while others (e.g., Lot) see only material things, Abram has visions of spiritual matters, namely, stars. Abram senses the existence of something greater than himself. 3. Flaws - Abram may have been brave in heeding God's call and leaving his homeland, but as soon as he finds himself in danger, he looks to his own wits to save himself. He is not yet totally ready to rely on God. Perhaps he was chosen by God because he was not a perfect man … suggests importance of recognizing/accepting that faith is not gained quickly.
J. God giving land to Abram and his descendents “forever” - Basis of allegedly perpetual right of Abraham’s descendants to land in that their ownership of land grows from God’s promise rather than mere occupation v. today’s political realities. Further, Jews have steadfastly believed that they possess Promised Land in justice (as promised by God) for God casts out those who defile it … Amorites lost Canaan because of their sinfulness and Israelites were warned to always be heedful of this possibility.
K. Presenting wife as sister motif – The Abram/Sarai deception of Egyptian Pharaoh (Genesis 12:10-20) happens twice more (Genesis 20:1-18 re: Abraham and Sarah with King Abimelech) and Genesis 26:1-16 re: Abraham and Sarah again with King Abimelech). Basically same story though there are dissimilarities and similarities Three separate instances or retelling of same incident three times?
L. Development of Abram – While parasha appears haphazard with unconnected narratives, unifying theme is development of Abram with successive accomplishments, i.e. he first heeds God and leaves everything, then encounters Pharaoh and winds up with riches (admittedly through an act of questionable morality) and then saves Lot from armies of four powerful kings with only 318 men.
(Revised 10/28/09)
Wednesday, October 28, 2009
Wednesday, October 21, 2009
Genesis Noach
Noach
Genesis 6:9−11:32
I. Summary
A. Noach (Noah) = one of only six Torah portions named after a person.
B. Noah recognized to be righteous and above reproach in his generation. God “saw how corrupted the earth was” and decides to cause a flood that will destroy the world. God tells Noah to build an ark, gives him building specs and acknowledges intent to establish (first) covenant with Noah. God instructs Noah to bring his family onto ark along with 1) two each of every living creature, 2) food for all, 3) seven pairs of every pure beast, 4) two pairs of every impure beast and 5) seven pairs of birds. Inherent inconsistency due to separate (J and P) traditions.(6:1 - 7:5)
C. Flood comes and covers earth in seven days. Rain falls for forty days (v. 150days per 7:24 suggesting difference between J and P authors). After 150 days, God causes winds to sweep earth making floodwaters subside. Ark comes to rest atop Mt. Ararat. (7:6-8:5)
D. Noah sends out 1) a raven which just flew around ark, 2) then a dove which came back after not finding a resting place, 3) another dove which came back with olive branch and 4) another dove which did not come back. (8:6 - 8:12)
E. After water recedes completely, God tell Noah to leave ark with family and all animals. Noah does so. Noah builds an altar and offers a sacrifice to God. God responds by thinking never again to destroy all living things. God blesses Noah (“be fruitful and multiply” though becoming a command to have children rather than a blessing as originally stated) and establishes covenant with Noah, his descendants and with all living beings. Life starts over again after the Flood. God uses a rainbow to make a symbol of this first covenant. (8:13 - 9:17)
F. Noah plants vineyard, gets drunk and “exposed himself under his tent”. Noah’s youngest son, Ham (father of Canaan) “sees” (interpreted to be a sexual perversion) his father drunk and naked. Ham tells his brothers of Noah’s nakedness. Shem and Japheth enter Noah’s tent and cover him without actually seeing Noah’s naked body. Noah awakens from his drunken stupor and, discovering what has happened, curses Ham’s son Canaan and blesses Shem and Japheth. Noah dies at the age of 950. (9:18 - 9:28)
G. The lines of Noah’s three sons are set out tracing through brothers Peleg and Joktan but continuing on only with Joktan. (10:1 - 10:32)
H. People start to build a city and the Tower of Babel. Seeing the project (and concluding “now no scheme of theirs will be beyond their reach”), God scatters the people and gives them different languages to speak. (11:1 - 9)
I. The line of Noah’s son Shem, is repeated through Peleg then breaks off to trace lineage to from Peleg to Abram (v. prior genealogy traces generational branch off of Peleg’s brother, Joktan … rationale for distinction = first genealogy is prehistory (antediluvian) whereas second genealogy is (postdeluvian) history brings us to first patriarch, Abram and sets stage for rest of Torah). (11:10 - 11:32)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Reason for the Flood - Reason not specified (beyond violence and corruption). Midrash speculates that the reason was unbounded affluence causing social depravity. Other tradition suggests that chief sin of generation of Flood was their refusal to have children.
B. Reason for raven v. dove - Raven was an undomesticated bird and, as such, would prefer its freedom even if the land were still muddy and in any way habitable. The dove, however, was a domesticated bird, and would only stay away if he found a fully dry patch of land. Note contrast of white dove as eternal symbol of piece v. black raven that eats carcasses as a symbol of the darkness and cruelty.
C. Significance of Noah being a righteous man in his generation and above reproach – Noah is righteousness relative to evil then prevalent among people (presumed rationale for God’s decision to destroy everything). God saving Noah is turning point of entire flood narrative and suggestive of triumph of God’s mercy over God’s judgment. Also first example of God changing mind based on behavior of human … prerequisite to later negotiations with God.
D. Noahide Laws (9:2-16) – Based on rabbinic interpretations (not set out explicitly in Torah) and applicable to all people, i.e. including non-Jews. Named for Noah since all law must be rooted in a covenant with God and God made first covenant with Noah. Laws are: 1. No worship of idols, 2. No blasphemy of God, 3. Establish courts of justice (limits of self-defense), 4. Don’t kill (no suicide, no abortion), 5. Don’t commit adultery, 6. Don’t rob and 7. Don’t eat flesh cut from living animal (dietary, slaughtering regulations).
E. Rainbow – Represented a weapon used by ancient gods in battle. Torah makes rainbow a sign of God’s rule over natural order and a permanent signature of God’s covenant.
F. Noah’s sons and Noah’s drunken nakedness - Many biblical scholars say that the story of Noah cursing Canaan as punishment for Canaan’s father (Ham) seeing Noah naked is included in our scripture as a means to justify why the Canaanites are so despised in Jewish tradition. Why is Canaan punished for sin of his father? Further, some argue that Shem and Japheth were wrong not to look at Noah, i.e. suggesting that when we see something is amiss, we must not turn away. Noah seems to have a drinking problem. Ham sees this and tells his brothers. They, however, prefer to deny this reality.
G. Why God punished builders of Babel - 1. Arrogance - Tendency of people to reach too high and therefore attempt to replace God. 2. Rebellion - People’s refusal to follow command to “populate the earth” (9:7) ... also a possible reason for Flood. 3. Citification - Tower was embodiment of urban city and suggestive of empire building, corruption, arrogance, desire for fame, etc. which violated the anti-urban biblical tradition of agriculture and tending flocks as occupations.
H. Languages and Babel - By confounding their common language, God punished greed and hubris of people. God's actions can also be seen in a more benign light … view plurality of language and culture not as a punishment but as a blessing, an affirmation of diversity and a rejoinder to destructive imperialist ambitions. Explains varieties of languages and dispersion of people through the world. Also, language is a key factor in shaping healthy diversity of thought within a culture, i.e. avoids the risk of uniformity of thought that could result from uniformity of language.
I. Significance of Noah’s life events – Is Noah under-rated or simply at right place at right time?
Event: Recognized by God to be righteous and above reproach in his generation.
Significance: Chosen by God. Was Noah unique or simply representative of righteous people of the times?
Event: God deciding to destroy all life except Noah and ark occupants. Significance: Beneficiary of (reason for?) God's mercy tempering God’s punishment of all living things.
Event: Builds ark.
Significance: Big construction project mandated by God and built by only one man. Compare to construction of Tabernacle by lots of skilled people.
Event: Gathers living creatures.
Significance: Temporary steward of all life.
Event: Sends out raven and dove.
Significance: Shows himself to be pragmatic and self-reliant.
Event: Builds an altar and offers a sacrifice to God
Significance: Leads to God’s blessing. Basis for God deciding to never again destroy all living things. God changing mind based on human behavior for first time = prerequisite to God later negotiating positions.
Event: Receives God’s blessing
Significance: God’s first covenant. Compare to God’s covenant with Abraham. Basis of Noahide laws (broader application than Torah, i.e. Noahide Laws apply to Jews and non-Jews).
Event: Plants vineyard.
Significance: Re-starts agriculture.
Event: Gets drunk and exposes himself.
Significance: How wrong? Confirms continuing human fallibility.
Event: “seen” by son Ham.
Significance: Victimized? Commentary on Ham? on Shem and Japheth (who are told of Noah’s actions by Ham but do nothing)?
Event: Curses Ham’s son Canaan.
Significance: Why not Ham? Noah’s anger (?) overcomes fatherly.
Event: Sons repopulate world (Abraham descends from Shem).
Significance: Noah’s ultimate legacy is to be vehicle for continuation of all life on earth.
Event: Dies at age of 950
Significance: Relatively old for times (Methuselah died at 969)
(Revised 10/23/09)
Genesis 6:9−11:32
I. Summary
A. Noach (Noah) = one of only six Torah portions named after a person.
B. Noah recognized to be righteous and above reproach in his generation. God “saw how corrupted the earth was” and decides to cause a flood that will destroy the world. God tells Noah to build an ark, gives him building specs and acknowledges intent to establish (first) covenant with Noah. God instructs Noah to bring his family onto ark along with 1) two each of every living creature, 2) food for all, 3) seven pairs of every pure beast, 4) two pairs of every impure beast and 5) seven pairs of birds. Inherent inconsistency due to separate (J and P) traditions.(6:1 - 7:5)
C. Flood comes and covers earth in seven days. Rain falls for forty days (v. 150days per 7:24 suggesting difference between J and P authors). After 150 days, God causes winds to sweep earth making floodwaters subside. Ark comes to rest atop Mt. Ararat. (7:6-8:5)
D. Noah sends out 1) a raven which just flew around ark, 2) then a dove which came back after not finding a resting place, 3) another dove which came back with olive branch and 4) another dove which did not come back. (8:6 - 8:12)
E. After water recedes completely, God tell Noah to leave ark with family and all animals. Noah does so. Noah builds an altar and offers a sacrifice to God. God responds by thinking never again to destroy all living things. God blesses Noah (“be fruitful and multiply” though becoming a command to have children rather than a blessing as originally stated) and establishes covenant with Noah, his descendants and with all living beings. Life starts over again after the Flood. God uses a rainbow to make a symbol of this first covenant. (8:13 - 9:17)
F. Noah plants vineyard, gets drunk and “exposed himself under his tent”. Noah’s youngest son, Ham (father of Canaan) “sees” (interpreted to be a sexual perversion) his father drunk and naked. Ham tells his brothers of Noah’s nakedness. Shem and Japheth enter Noah’s tent and cover him without actually seeing Noah’s naked body. Noah awakens from his drunken stupor and, discovering what has happened, curses Ham’s son Canaan and blesses Shem and Japheth. Noah dies at the age of 950. (9:18 - 9:28)
G. The lines of Noah’s three sons are set out tracing through brothers Peleg and Joktan but continuing on only with Joktan. (10:1 - 10:32)
H. People start to build a city and the Tower of Babel. Seeing the project (and concluding “now no scheme of theirs will be beyond their reach”), God scatters the people and gives them different languages to speak. (11:1 - 9)
I. The line of Noah’s son Shem, is repeated through Peleg then breaks off to trace lineage to from Peleg to Abram (v. prior genealogy traces generational branch off of Peleg’s brother, Joktan … rationale for distinction = first genealogy is prehistory (antediluvian) whereas second genealogy is (postdeluvian) history brings us to first patriarch, Abram and sets stage for rest of Torah). (11:10 - 11:32)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Reason for the Flood - Reason not specified (beyond violence and corruption). Midrash speculates that the reason was unbounded affluence causing social depravity. Other tradition suggests that chief sin of generation of Flood was their refusal to have children.
B. Reason for raven v. dove - Raven was an undomesticated bird and, as such, would prefer its freedom even if the land were still muddy and in any way habitable. The dove, however, was a domesticated bird, and would only stay away if he found a fully dry patch of land. Note contrast of white dove as eternal symbol of piece v. black raven that eats carcasses as a symbol of the darkness and cruelty.
C. Significance of Noah being a righteous man in his generation and above reproach – Noah is righteousness relative to evil then prevalent among people (presumed rationale for God’s decision to destroy everything). God saving Noah is turning point of entire flood narrative and suggestive of triumph of God’s mercy over God’s judgment. Also first example of God changing mind based on behavior of human … prerequisite to later negotiations with God.
D. Noahide Laws (9:2-16) – Based on rabbinic interpretations (not set out explicitly in Torah) and applicable to all people, i.e. including non-Jews. Named for Noah since all law must be rooted in a covenant with God and God made first covenant with Noah. Laws are: 1. No worship of idols, 2. No blasphemy of God, 3. Establish courts of justice (limits of self-defense), 4. Don’t kill (no suicide, no abortion), 5. Don’t commit adultery, 6. Don’t rob and 7. Don’t eat flesh cut from living animal (dietary, slaughtering regulations).
E. Rainbow – Represented a weapon used by ancient gods in battle. Torah makes rainbow a sign of God’s rule over natural order and a permanent signature of God’s covenant.
F. Noah’s sons and Noah’s drunken nakedness - Many biblical scholars say that the story of Noah cursing Canaan as punishment for Canaan’s father (Ham) seeing Noah naked is included in our scripture as a means to justify why the Canaanites are so despised in Jewish tradition. Why is Canaan punished for sin of his father? Further, some argue that Shem and Japheth were wrong not to look at Noah, i.e. suggesting that when we see something is amiss, we must not turn away. Noah seems to have a drinking problem. Ham sees this and tells his brothers. They, however, prefer to deny this reality.
G. Why God punished builders of Babel - 1. Arrogance - Tendency of people to reach too high and therefore attempt to replace God. 2. Rebellion - People’s refusal to follow command to “populate the earth” (9:7) ... also a possible reason for Flood. 3. Citification - Tower was embodiment of urban city and suggestive of empire building, corruption, arrogance, desire for fame, etc. which violated the anti-urban biblical tradition of agriculture and tending flocks as occupations.
H. Languages and Babel - By confounding their common language, God punished greed and hubris of people. God's actions can also be seen in a more benign light … view plurality of language and culture not as a punishment but as a blessing, an affirmation of diversity and a rejoinder to destructive imperialist ambitions. Explains varieties of languages and dispersion of people through the world. Also, language is a key factor in shaping healthy diversity of thought within a culture, i.e. avoids the risk of uniformity of thought that could result from uniformity of language.
I. Significance of Noah’s life events – Is Noah under-rated or simply at right place at right time?
Event: Recognized by God to be righteous and above reproach in his generation.
Significance: Chosen by God. Was Noah unique or simply representative of righteous people of the times?
Event: God deciding to destroy all life except Noah and ark occupants. Significance: Beneficiary of (reason for?) God's mercy tempering God’s punishment of all living things.
Event: Builds ark.
Significance: Big construction project mandated by God and built by only one man. Compare to construction of Tabernacle by lots of skilled people.
Event: Gathers living creatures.
Significance: Temporary steward of all life.
Event: Sends out raven and dove.
Significance: Shows himself to be pragmatic and self-reliant.
Event: Builds an altar and offers a sacrifice to God
Significance: Leads to God’s blessing. Basis for God deciding to never again destroy all living things. God changing mind based on human behavior for first time = prerequisite to God later negotiating positions.
Event: Receives God’s blessing
Significance: God’s first covenant. Compare to God’s covenant with Abraham. Basis of Noahide laws (broader application than Torah, i.e. Noahide Laws apply to Jews and non-Jews).
Event: Plants vineyard.
Significance: Re-starts agriculture.
Event: Gets drunk and exposes himself.
Significance: How wrong? Confirms continuing human fallibility.
Event: “seen” by son Ham.
Significance: Victimized? Commentary on Ham? on Shem and Japheth (who are told of Noah’s actions by Ham but do nothing)?
Event: Curses Ham’s son Canaan.
Significance: Why not Ham? Noah’s anger (?) overcomes fatherly.
Event: Sons repopulate world (Abraham descends from Shem).
Significance: Noah’s ultimate legacy is to be vehicle for continuation of all life on earth.
Event: Dies at age of 950
Significance: Relatively old for times (Methuselah died at 969)
(Revised 10/23/09)
Wednesday, October 14, 2009
Genesis B'reishit
B'reishit
Genesis 1:1−6:8
I. Summary
A. B’reishit = Greek translation of Toledot (“story) which is used many (13) times in first book. First word of book, however, = B’reishit, “In the beginning” (God created).
B. God creates heaven and earth. Two versions of creation order described.
1. First version (broken out by days): Day 1 = light; Day 2 = sky; Day 3 = water below collected in one place revealing land and vegetation; Day 4 = sun, moon and stars; Day 5 = swarms of living creatures from water and birds; Day 6 = cattle, wild beasts and humans; Day 7 = rest. (1:1-2:7)
2. Second version (citing order but making no reference to days): i) man (only); ii) Garden of Eden and trees; iii) a river (four branches) to feed the Garden; iv) wild animals and birds (all named by man); and v) woman from Adam’s rib. (2:8-2:24)
C. Adam and Eve are placed in the Garden of Eden. Serpent’s convinces woman, to eat the forbidden fruit from the Tree of All Knowledge (“of good and bad”). She then “gave some to her man”. Their eyes open (awareness) and they make skirts of fig leaves. They hide from God. Upon being confronted by God for eating from the Tree of All Knowledge, man blames woman and woman blames serpent. (2:25-3:13)
D. God punishes all involved: 1. Serpent destined to crawl and be stepped on, 2. Woman given severe pangs in childbirth and “your husband shall rule over you” (first act of sexism?), 3. Man destined to toil over unproductive soil until he returns to dust from whence he came. Man names woman Eve (who names Adam?). God, fearful man has become too God-like, banishes Adam and Eve from Garden of Eden. (3:14-24)
E. Adam and Eve have two sons, Cain (farmer) and Abel (shepherd). Cain presents “an offering” v. Abel presents “the choice lambs of his flock and their fattest parts”. God rejects Cain’s (lesser) offering and Cain gets angry at God’s rejection. God tells Cain to get over it. Cain kills Abel. God punishes Cain by making him a “rootless wanderer on the earth” yet pledges to continue to protect Cain. (4:1-16)
F. Cain and his wife have a child, Enoch, whose descendants are listed while also recording occupations and technologies (suggests growth of culture). Adam and Eve have another child named Seth. Seth has a son, Enosh, at which time “men began to invoke the Lord by name” (culminating verse i.e. worship of God doesn’t come from the impure Cain but his presumably pure younger brother Seth). (4:17-26)
G. The Torah lists the ten generations from Adam to Noah, including many who lived longer than typically long biblical lives, e.g. Methuselah who lived 969 years. (5:1-5:32).
H. As people began to multiply and God saw that they were “but fallible flesh”, God regrets having created human beings (because of their wickedness) and decides to destroy everything on earth, but “Noah found favor with God” thereby saving everyone. (6:1-6:8)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. B’reishit as foundation for rest of Torah – Many themes of Torah are identified in B’reishit … 1) free will and blessing/curses for following/disobeying God (God giving Cain choice to accept God’s rejection of Cain’s offering or accept it), 2) negotiation with God (Noah), 3) worship of God (end of Seth’s geneology), 4) morality (Cain acting out against Abel for God’s refusal of Cain’s offering). Consider that most major themes in Torah emanate substantively (rather than just temporally) from B’reishit.
B. Distinguishing two versions of creation - First creation version arguably describes bringing order out of chaos and separating things into tahor (ritually fit) and tamei (ritually unfit) which theme continues through Torah… less so with second version.
C. Power of naming - Bible and other ancient literature regards names not only as labels but also as symbols of the nature and essence of the given being or thing. Instances of significant namings: 1. Adam names animals (2:19 - animals brought to the man "to see what he would call them."). 2. Adam names God (Isaiah 47:8 - "I am Adonai, that is My name" means, per Numbers Rabbah 19:3, "That is the name by which Adam called Me.) 3. Adam names himself (source? - Then God asked him, "And you, what shall be your name?" He answered, "Adam."). 4. God renames Abram and Sarai (Gen 17:5,15 - "And you shall no longer be called Abram, but your name shall be Abraham … As for your wife Sarai, you shall not call her Sarai, but her name shall be Sarah." 5. Naming often appears in Genesis as a mother's prerogative. Eve, Sarah, Hagar, Rebekah, Rachel, Leah, the daughter of Shua (Judah's wife), and Tamar are all involved in the naming of their children. Both God and man/woman have power to name reinforces that humans are created in the image of God … all seek to bring order to our chaotic and dynamic world through the process of naming.
D. Tree of Life and free will – Fruit from Tree of Life (3:22) was not originally forbidden as Adam was created as an immortal; however, after Adam sinned and lost immortality, God did not want Adam to partake of fruit of Tree of Life and thus reverse God’s edict. If Adam were allowed to stay in Eden, God could have prevented Adam from reaching out to eat from the Tree of Life (by controlling Adam’s decision-making or by forcibly restraining Adam); however, such direct interference in Adam’s freedom of choice (free will) by God would have amounted to destroying Adam, because Adam’s ability to determine his own choices is the very essence of man.
E. Exile from Eden – At least three interpretations: 1) Ethical significance = provided humanity with moral discrimination and made humans capable of sin. 2) Intellectual significance = having tasted knowledge, humans will attempt to know everything and in doing so will over-reach and strive to become gods. 3) Sexual significance = discovery of sexuality.
F. Cain’s sin – Cain committed first sin (in rejecting God’s request to get over God’s rejection of Cain’s offering). Adam & Eve arguably did not commit first sin since they had no knowledge of good and bad, i.e. without morality or sense of right and wrong, sin not possible.
G. Taking responsibility – Neither Adam nor Eve take responsibility for disobeying God by eating of the Tree of Knowledge. Cain turns away from God’s knowing inquiry about Abel (4:9 - “Am I my bother’s keeper?). Establishes impropriety of not taking responsibility for one’s actions.
H. Noah’s negotiation with God – God intends to “wipe out humans”
(6:7) until Noah “found favor in the Eternal’s sight” (6:8). First instance of God giving in to human persuasion. God finding favor with Noah reflects God's judgment of Noah, i.e. Noah did not proactively convince God to do (or not do) anything; however, God's changing “his” mind and deciding not to destroy everything on heels of Noah finding favor with God is arguably the first instance in Torah of God using man's demonstrated behavior as a reason to do something different than God originally intended to do (God reacted directly in response to behavior of Adam/Eve and Cain but there is nothing written about God changing his mind). Suggests passive persuasion ... God's response to Noah's behavior ("righteous in his time ... walked with God", at beginning of parasha Noach) showed God's ability to change his mind (prerequisite to later true negotiations).
(revised 10/14/09)
Genesis 1:1−6:8
I. Summary
A. B’reishit = Greek translation of Toledot (“story) which is used many (13) times in first book. First word of book, however, = B’reishit, “In the beginning” (God created).
B. God creates heaven and earth. Two versions of creation order described.
1. First version (broken out by days): Day 1 = light; Day 2 = sky; Day 3 = water below collected in one place revealing land and vegetation; Day 4 = sun, moon and stars; Day 5 = swarms of living creatures from water and birds; Day 6 = cattle, wild beasts and humans; Day 7 = rest. (1:1-2:7)
2. Second version (citing order but making no reference to days): i) man (only); ii) Garden of Eden and trees; iii) a river (four branches) to feed the Garden; iv) wild animals and birds (all named by man); and v) woman from Adam’s rib. (2:8-2:24)
C. Adam and Eve are placed in the Garden of Eden. Serpent’s convinces woman, to eat the forbidden fruit from the Tree of All Knowledge (“of good and bad”). She then “gave some to her man”. Their eyes open (awareness) and they make skirts of fig leaves. They hide from God. Upon being confronted by God for eating from the Tree of All Knowledge, man blames woman and woman blames serpent. (2:25-3:13)
D. God punishes all involved: 1. Serpent destined to crawl and be stepped on, 2. Woman given severe pangs in childbirth and “your husband shall rule over you” (first act of sexism?), 3. Man destined to toil over unproductive soil until he returns to dust from whence he came. Man names woman Eve (who names Adam?). God, fearful man has become too God-like, banishes Adam and Eve from Garden of Eden. (3:14-24)
E. Adam and Eve have two sons, Cain (farmer) and Abel (shepherd). Cain presents “an offering” v. Abel presents “the choice lambs of his flock and their fattest parts”. God rejects Cain’s (lesser) offering and Cain gets angry at God’s rejection. God tells Cain to get over it. Cain kills Abel. God punishes Cain by making him a “rootless wanderer on the earth” yet pledges to continue to protect Cain. (4:1-16)
F. Cain and his wife have a child, Enoch, whose descendants are listed while also recording occupations and technologies (suggests growth of culture). Adam and Eve have another child named Seth. Seth has a son, Enosh, at which time “men began to invoke the Lord by name” (culminating verse i.e. worship of God doesn’t come from the impure Cain but his presumably pure younger brother Seth). (4:17-26)
G. The Torah lists the ten generations from Adam to Noah, including many who lived longer than typically long biblical lives, e.g. Methuselah who lived 969 years. (5:1-5:32).
H. As people began to multiply and God saw that they were “but fallible flesh”, God regrets having created human beings (because of their wickedness) and decides to destroy everything on earth, but “Noah found favor with God” thereby saving everyone. (6:1-6:8)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. B’reishit as foundation for rest of Torah – Many themes of Torah are identified in B’reishit … 1) free will and blessing/curses for following/disobeying God (God giving Cain choice to accept God’s rejection of Cain’s offering or accept it), 2) negotiation with God (Noah), 3) worship of God (end of Seth’s geneology), 4) morality (Cain acting out against Abel for God’s refusal of Cain’s offering). Consider that most major themes in Torah emanate substantively (rather than just temporally) from B’reishit.
B. Distinguishing two versions of creation - First creation version arguably describes bringing order out of chaos and separating things into tahor (ritually fit) and tamei (ritually unfit) which theme continues through Torah… less so with second version.
C. Power of naming - Bible and other ancient literature regards names not only as labels but also as symbols of the nature and essence of the given being or thing. Instances of significant namings: 1. Adam names animals (2:19 - animals brought to the man "to see what he would call them."). 2. Adam names God (Isaiah 47:8 - "I am Adonai, that is My name" means, per Numbers Rabbah 19:3, "That is the name by which Adam called Me.) 3. Adam names himself (source? - Then God asked him, "And you, what shall be your name?" He answered, "Adam."). 4. God renames Abram and Sarai (Gen 17:5,15 - "And you shall no longer be called Abram, but your name shall be Abraham … As for your wife Sarai, you shall not call her Sarai, but her name shall be Sarah." 5. Naming often appears in Genesis as a mother's prerogative. Eve, Sarah, Hagar, Rebekah, Rachel, Leah, the daughter of Shua (Judah's wife), and Tamar are all involved in the naming of their children. Both God and man/woman have power to name reinforces that humans are created in the image of God … all seek to bring order to our chaotic and dynamic world through the process of naming.
D. Tree of Life and free will – Fruit from Tree of Life (3:22) was not originally forbidden as Adam was created as an immortal; however, after Adam sinned and lost immortality, God did not want Adam to partake of fruit of Tree of Life and thus reverse God’s edict. If Adam were allowed to stay in Eden, God could have prevented Adam from reaching out to eat from the Tree of Life (by controlling Adam’s decision-making or by forcibly restraining Adam); however, such direct interference in Adam’s freedom of choice (free will) by God would have amounted to destroying Adam, because Adam’s ability to determine his own choices is the very essence of man.
E. Exile from Eden – At least three interpretations: 1) Ethical significance = provided humanity with moral discrimination and made humans capable of sin. 2) Intellectual significance = having tasted knowledge, humans will attempt to know everything and in doing so will over-reach and strive to become gods. 3) Sexual significance = discovery of sexuality.
F. Cain’s sin – Cain committed first sin (in rejecting God’s request to get over God’s rejection of Cain’s offering). Adam & Eve arguably did not commit first sin since they had no knowledge of good and bad, i.e. without morality or sense of right and wrong, sin not possible.
G. Taking responsibility – Neither Adam nor Eve take responsibility for disobeying God by eating of the Tree of Knowledge. Cain turns away from God’s knowing inquiry about Abel (4:9 - “Am I my bother’s keeper?). Establishes impropriety of not taking responsibility for one’s actions.
H. Noah’s negotiation with God – God intends to “wipe out humans”
(6:7) until Noah “found favor in the Eternal’s sight” (6:8). First instance of God giving in to human persuasion. God finding favor with Noah reflects God's judgment of Noah, i.e. Noah did not proactively convince God to do (or not do) anything; however, God's changing “his” mind and deciding not to destroy everything on heels of Noah finding favor with God is arguably the first instance in Torah of God using man's demonstrated behavior as a reason to do something different than God originally intended to do (God reacted directly in response to behavior of Adam/Eve and Cain but there is nothing written about God changing his mind). Suggests passive persuasion ... God's response to Noah's behavior ("righteous in his time ... walked with God", at beginning of parasha Noach) showed God's ability to change his mind (prerequisite to later true negotiations).
(revised 10/14/09)
Wednesday, October 7, 2009
Sh'mini Atzeret - Simchat Torah
Sh'mini Atzeret - Simchat Torah
Deuteronomy 33:1–34:12, Genesis 1:1–2:3
I. Summary
A. Sh’mini Atzeret celebrated on first day following seven-day Sukkot holiday, i.e. on eighth day (Numbers 29:35 - “On the eighth day you should hold a solemn gathering; you shall not work at your occupation”). Though related to Sukkot, independence of Sh’mini Atzeret as a holiday is well established in the Talmud. Simchat Torah celebrated on second day following seven-day Sukkot holiday, i.e. on ninth day (v. in Israel, Sh’mini Atzeret and Simchat Torah celebrated together on eighth day). Significance of Sh’mini Atzeret unclear while Simchat Torah marks ending and beginning of annual cycle of readings from the Torah and celebrates centrality of Torah in Jewish life.
B. Torah’s final parasha, V’zot Hab’rachah, = “This is the blessing” (with which Moses bade farewell to Israelites).
C. Moses blesses the Israelites through a poem. He looks at each tribe and prays for its well being in light of its characteristics, inclinations and capacities. (Deut 33:1-29)
D. God shows Moses the Promised Land. Moses dies (at the age of 120 though “his eyes were undimmed and his vigor unabated”) and the Israelites mourn for 30 days. (34:1- 8)
E. Joshua is accepted by Israelites as Moses successor though Moses acknowledged to have been unique. (34:9-12)
F. Out of unformed chaos, God creates heavens and earth over seven days and rests on seventh day. (Gen 1:1-2:3)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Moses’ death - God leans down from the heavens and ends Moses' life with a soft, gentle kiss. This interpretation derived from Deuteronomy 34:5, where it is written, "So Moses, the servant of the Eternal, died there, in the land of Moab, at the command of the Eternal." The Hebrew reads, al pi Adonai, "by the mouth of the Eternal." Hence the legend about God kissing Moses at his moment of death. Midrash says when Moses finally dies, God tenderly inhales Moses’ final breath and then pauses. God then exhales, filling Adam’s nostrils and giving life to all creation … Moses’ last breath used to bring end of Torah back to beginning of Torah.
B. Lesson of Moses not being allowed into Promised Land - As great as Moses was (who is never referred to as a “prophet” in Torah except in this parasha at 34:10), God’s disallowing him to go into the Promise Land teaches us that the Torah isn’t really about Moses but rather that the Torah is a sacred book containing guidelines to help us improve ourselves and the world around us.
C. Comparison of blessing in this parasha to poem of Moses in preceding parasha – 1. Prior poem has God at its center v. this blessing’s focus on Israel. 2. Prior poem focuses on the danger of idolatry with God’s ensuing wrath v. this blessing ignores idolatry and God’s anger but rather focuses on hope and promise. 3. Prior poem has soaring lyrics v. this blessing has calm language assessing Israel’s past and future.
D. Other biblical evaluations of individual tribes – 1. Deathbed testament of Jacob (at age of 147) to all his sons … Gen. 49. 2. Song of Deborah describing Israelite warriors in contrast with Canaanite kings … Judges 5.
E. Order in which tribes are blessed – Usually tribes are listed in birth order; however, here Moses addresses tribes in geographic order beginning with Reuben in whose territories Israelites then stand; nevertheless maternal pattern exists, i.e. three of Leah’s first four sons, then Rachael’s two sons, then Leah’s fifth and sixth sons and then four sons of handmaidens (source: Women’s Commentary).
F. Contrasting characteristics of Moses – 1) flawed and like everyday man v. towering figure, 2) punished for his own sins v. punished for Israel’s transgressions, 3) meek and humble v. wrathful, 4) submissive to God yet stands up to God, 5) no discernible feelings towards wife, (Zipporah), children (Gershom and Eliezer), brother (Aaron) or successor (Joshua), 6) unique access to God and, above all, 7) love for Israelites.
(revised 10/7/09)
Deuteronomy 33:1–34:12, Genesis 1:1–2:3
I. Summary
A. Sh’mini Atzeret celebrated on first day following seven-day Sukkot holiday, i.e. on eighth day (Numbers 29:35 - “On the eighth day you should hold a solemn gathering; you shall not work at your occupation”). Though related to Sukkot, independence of Sh’mini Atzeret as a holiday is well established in the Talmud. Simchat Torah celebrated on second day following seven-day Sukkot holiday, i.e. on ninth day (v. in Israel, Sh’mini Atzeret and Simchat Torah celebrated together on eighth day). Significance of Sh’mini Atzeret unclear while Simchat Torah marks ending and beginning of annual cycle of readings from the Torah and celebrates centrality of Torah in Jewish life.
B. Torah’s final parasha, V’zot Hab’rachah, = “This is the blessing” (with which Moses bade farewell to Israelites).
C. Moses blesses the Israelites through a poem. He looks at each tribe and prays for its well being in light of its characteristics, inclinations and capacities. (Deut 33:1-29)
D. God shows Moses the Promised Land. Moses dies (at the age of 120 though “his eyes were undimmed and his vigor unabated”) and the Israelites mourn for 30 days. (34:1- 8)
E. Joshua is accepted by Israelites as Moses successor though Moses acknowledged to have been unique. (34:9-12)
F. Out of unformed chaos, God creates heavens and earth over seven days and rests on seventh day. (Gen 1:1-2:3)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Moses’ death - God leans down from the heavens and ends Moses' life with a soft, gentle kiss. This interpretation derived from Deuteronomy 34:5, where it is written, "So Moses, the servant of the Eternal, died there, in the land of Moab, at the command of the Eternal." The Hebrew reads, al pi Adonai, "by the mouth of the Eternal." Hence the legend about God kissing Moses at his moment of death. Midrash says when Moses finally dies, God tenderly inhales Moses’ final breath and then pauses. God then exhales, filling Adam’s nostrils and giving life to all creation … Moses’ last breath used to bring end of Torah back to beginning of Torah.
B. Lesson of Moses not being allowed into Promised Land - As great as Moses was (who is never referred to as a “prophet” in Torah except in this parasha at 34:10), God’s disallowing him to go into the Promise Land teaches us that the Torah isn’t really about Moses but rather that the Torah is a sacred book containing guidelines to help us improve ourselves and the world around us.
C. Comparison of blessing in this parasha to poem of Moses in preceding parasha – 1. Prior poem has God at its center v. this blessing’s focus on Israel. 2. Prior poem focuses on the danger of idolatry with God’s ensuing wrath v. this blessing ignores idolatry and God’s anger but rather focuses on hope and promise. 3. Prior poem has soaring lyrics v. this blessing has calm language assessing Israel’s past and future.
D. Other biblical evaluations of individual tribes – 1. Deathbed testament of Jacob (at age of 147) to all his sons … Gen. 49. 2. Song of Deborah describing Israelite warriors in contrast with Canaanite kings … Judges 5.
E. Order in which tribes are blessed – Usually tribes are listed in birth order; however, here Moses addresses tribes in geographic order beginning with Reuben in whose territories Israelites then stand; nevertheless maternal pattern exists, i.e. three of Leah’s first four sons, then Rachael’s two sons, then Leah’s fifth and sixth sons and then four sons of handmaidens (source: Women’s Commentary).
F. Contrasting characteristics of Moses – 1) flawed and like everyday man v. towering figure, 2) punished for his own sins v. punished for Israel’s transgressions, 3) meek and humble v. wrathful, 4) submissive to God yet stands up to God, 5) no discernible feelings towards wife, (Zipporah), children (Gershom and Eliezer), brother (Aaron) or successor (Joshua), 6) unique access to God and, above all, 7) love for Israelites.
(revised 10/7/09)
Thursday, October 1, 2009
Sukkot 5770 Leviticus 23:33-44
Chol HaMo-eid Sukkot 5770
Torah Portion Excerpted from Parasha Emor - Leviticus 23:33-44
Sukkot Reading - Ecclesiastes
I. Summary
A. Context: Israelites in Sinai wilderness after leaving Egypt. This parasha is part of Holiness Code (spread over five portions representing second half of Leviticus) which God gives to Moses to enable Israelites to maintain close and ongoing relationship with God. Sukkot also called “Feast of Ingathering” (Exodus 23 and 34) and “a festival of the Eternal” (Numbers 29). Marks close of the agricultural year.
B. God orders Moses to tell Israelites to celebrate of the Feast of Booths on 15th day of 7th month. Holiday to last seven days. Requirements: mark occasion as solemn gathering and do not work (on first and last day), bring burnt offerings, meal offerings, sacrifices and libations on each day (except Sabbath). (23:33-38)
C. Complete rest on first and last day. On first day, take etrog (citron …lemon like citrus fruit), lulav (palm branch), myrtle and willow and rejoice for seven days. (23:39-41)
D. God tells Israelites to “live in booths seven days” to remind them that they lived in booths when they left Egypt. (23:42-44)
II. Ecclesiastes (Hebrew name = Koheleth = author of book and son of David)
A. Life is relentless and futile. (1: 1-9)
B. So enjoy the moment and give everything your all. (3: 9-13 and 9: 7-10)
C. Don’t talk too much (ironic in light of Koheleth’s repetitive ramblings). (5: 1-7)
D. Death = same fate for all of us (suggesting nothingness after death). (9: 1-6)
E. All is futile under the sun. One should therefore ignore physical pleasures and put all of one's efforts towards that which is above the Sun (spiritual).
F. Accept the natural rhythm of life. There is “a time to be born, a time to die, a time to sow, a time to reap”. (3:2) Time moves forward with or without our permission. Koheleth is inspiring, redeeming and even liberating ... concentrate on the matters that we can control without losing sleep over those we can’t.
III. Ecclesiastes Tie-in to Sukkot
A. Futility v. inspiration to enjoy things now = opposites. Sukkot challenges us to experience opposites, i.e. to recognize fragility and loss while we are simultaneously commanded to rejoice. Fragility of Sukkah is a reminder of vulnerability of wandering Isralies v. appreciation of security of current home.
B. Appreciate the limitations of life … similar to the limited life of harvest seasons.
C. Appreciate fragility of life … similar to the delicate process of growing crops.
IV. Sukkot symbols
A. Sukkah - A temporary dwelling. Teaches us that life is temporary and we should not become too comfortable in this world.
B. Etrog, lulav myrtle and willow - The etrog (citron, a lemon-like fruit), lulav (palm branches), myrtle leaves and willow leaves - We bind the myrtle (three long leaves) and willow (two long leaves) to the palm branch. We take the lulav in the right hand, etrog in the left, recite the blessing, and then shake them together in all four directions and up and down.
C. Sukkot symbols as body parts - Etrog is the shape of a heart, the lulav is like a backbone (spinal cord), the leaves of the myrtle resemble the eyes, and the willow leaves are the mouth. These are the organs that can be misused for negative behavior. The eyes see, the heart desires, the body reacts, and the mouth speaks. We dedicate all our activities to serving God - above and below and in all four directions.
D. Sukkot symbols as types of Jews - Etrog contains a good smell and taste (when made into jelly) and symbolizes the Jew with Torah knowledge and who performs good deeds. Lulav/palm tree that grows dates (not coconuts) has a good taste but no smell - i.e. one with Torah knowledge but lacking good deeds. Myrtle has a beautiful aroma, but no taste - symbolizing one who always does good deeds, but lacks Torah knowledge. Willow has no taste and no smell - representing the Jew lacking both knowledge and deeds. We put all types of Jews together and wave them in all directions, because every Jew can relate to the Almighty no matter where he or she is coming from.
V. Commentary (Plaut, various websites, Jewish Study Bible and prior Hevreh discussions)
A. Sukkot as an opportunity to be grateful - Sukkot affords us the opportunity to survey our resources and take stock of our abundance. In full recognition of God's role in the productivity of our lives, we express gratitude that in an often-tenuous world, we are being sustained.
B. “On the first day, you shall take” (23:40) - Taking of four species of branches evidently a ritual of joyous acknowledgement of current year’s harvest. May also have been a form of supplication for next year’s rainfall.
C. Necessity of experiencing opposites - The first and last days of Sukkot are distinct from the interim days, which are considered both holy and ordinary. On all seven days of Sukkot we must participate in rituals unique to the holiday, yet we are allowed to work on all but the first and last days (an activity expressly forbidden on Shabbatot and holidays). It is this very in-between quality that is the essence of Sukkot. For Sukkot, more than any other holiday, reminds us of the human ability, indeed the human necessity, to simultaneously hold and experience opposites. Sukkot challenges us to recognize fragility and loss while we are simultaneously commanded to rejoice.
D. Sukkot as model for Thanksgiving? - Some believe that it was the Festival of Sukkot that inspired the Puritans of Massachusetts to celebrate their Thanksgiving Day.
(revised 10/1/09)
Torah Portion Excerpted from Parasha Emor - Leviticus 23:33-44
Sukkot Reading - Ecclesiastes
I. Summary
A. Context: Israelites in Sinai wilderness after leaving Egypt. This parasha is part of Holiness Code (spread over five portions representing second half of Leviticus) which God gives to Moses to enable Israelites to maintain close and ongoing relationship with God. Sukkot also called “Feast of Ingathering” (Exodus 23 and 34) and “a festival of the Eternal” (Numbers 29). Marks close of the agricultural year.
B. God orders Moses to tell Israelites to celebrate of the Feast of Booths on 15th day of 7th month. Holiday to last seven days. Requirements: mark occasion as solemn gathering and do not work (on first and last day), bring burnt offerings, meal offerings, sacrifices and libations on each day (except Sabbath). (23:33-38)
C. Complete rest on first and last day. On first day, take etrog (citron …lemon like citrus fruit), lulav (palm branch), myrtle and willow and rejoice for seven days. (23:39-41)
D. God tells Israelites to “live in booths seven days” to remind them that they lived in booths when they left Egypt. (23:42-44)
II. Ecclesiastes (Hebrew name = Koheleth = author of book and son of David)
A. Life is relentless and futile. (1: 1-9)
B. So enjoy the moment and give everything your all. (3: 9-13 and 9: 7-10)
C. Don’t talk too much (ironic in light of Koheleth’s repetitive ramblings). (5: 1-7)
D. Death = same fate for all of us (suggesting nothingness after death). (9: 1-6)
E. All is futile under the sun. One should therefore ignore physical pleasures and put all of one's efforts towards that which is above the Sun (spiritual).
F. Accept the natural rhythm of life. There is “a time to be born, a time to die, a time to sow, a time to reap”. (3:2) Time moves forward with or without our permission. Koheleth is inspiring, redeeming and even liberating ... concentrate on the matters that we can control without losing sleep over those we can’t.
III. Ecclesiastes Tie-in to Sukkot
A. Futility v. inspiration to enjoy things now = opposites. Sukkot challenges us to experience opposites, i.e. to recognize fragility and loss while we are simultaneously commanded to rejoice. Fragility of Sukkah is a reminder of vulnerability of wandering Isralies v. appreciation of security of current home.
B. Appreciate the limitations of life … similar to the limited life of harvest seasons.
C. Appreciate fragility of life … similar to the delicate process of growing crops.
IV. Sukkot symbols
A. Sukkah - A temporary dwelling. Teaches us that life is temporary and we should not become too comfortable in this world.
B. Etrog, lulav myrtle and willow - The etrog (citron, a lemon-like fruit), lulav (palm branches), myrtle leaves and willow leaves - We bind the myrtle (three long leaves) and willow (two long leaves) to the palm branch. We take the lulav in the right hand, etrog in the left, recite the blessing, and then shake them together in all four directions and up and down.
C. Sukkot symbols as body parts - Etrog is the shape of a heart, the lulav is like a backbone (spinal cord), the leaves of the myrtle resemble the eyes, and the willow leaves are the mouth. These are the organs that can be misused for negative behavior. The eyes see, the heart desires, the body reacts, and the mouth speaks. We dedicate all our activities to serving God - above and below and in all four directions.
D. Sukkot symbols as types of Jews - Etrog contains a good smell and taste (when made into jelly) and symbolizes the Jew with Torah knowledge and who performs good deeds. Lulav/palm tree that grows dates (not coconuts) has a good taste but no smell - i.e. one with Torah knowledge but lacking good deeds. Myrtle has a beautiful aroma, but no taste - symbolizing one who always does good deeds, but lacks Torah knowledge. Willow has no taste and no smell - representing the Jew lacking both knowledge and deeds. We put all types of Jews together and wave them in all directions, because every Jew can relate to the Almighty no matter where he or she is coming from.
V. Commentary (Plaut, various websites, Jewish Study Bible and prior Hevreh discussions)
A. Sukkot as an opportunity to be grateful - Sukkot affords us the opportunity to survey our resources and take stock of our abundance. In full recognition of God's role in the productivity of our lives, we express gratitude that in an often-tenuous world, we are being sustained.
B. “On the first day, you shall take” (23:40) - Taking of four species of branches evidently a ritual of joyous acknowledgement of current year’s harvest. May also have been a form of supplication for next year’s rainfall.
C. Necessity of experiencing opposites - The first and last days of Sukkot are distinct from the interim days, which are considered both holy and ordinary. On all seven days of Sukkot we must participate in rituals unique to the holiday, yet we are allowed to work on all but the first and last days (an activity expressly forbidden on Shabbatot and holidays). It is this very in-between quality that is the essence of Sukkot. For Sukkot, more than any other holiday, reminds us of the human ability, indeed the human necessity, to simultaneously hold and experience opposites. Sukkot challenges us to recognize fragility and loss while we are simultaneously commanded to rejoice.
D. Sukkot as model for Thanksgiving? - Some believe that it was the Festival of Sukkot that inspired the Puritans of Massachusetts to celebrate their Thanksgiving Day.
(revised 10/1/09)
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