Chanukah 2009/5770

JERUSALEM — The Jewish holiday of Chanukah begins at sundown today. Here are two past writings of mine on the topic: Is Chanukah a Right-Wing Holiday? and Chanukah and Christopher Hitchens.

I also wanted to post another original writing. This is a short paper I wrote while I was a master’s student in Jewish Studies at Hebrew College in Boston. Enjoy!

When Secular and Religious Sources Conflict: Jewish Assimilation and the Maccabees

The story of Chanukah, detailed in the non-canonical books of Maccabees as well as in the writings of various secular historians, is one example of how different accounts — religious and secular — can cloud the history and memory of what actually occurred. The story related in Maccabees is essentially one of Jewish civil war. One faction wanted to adopt various ancient Greek customs since that culture was the dominant force in the Middle East (particularly when King Antiochus gained control of Judea). The other side viewed those practices as assimilation and heresy.

The writers of 1 Maccabees, when introducing the story, side with the latter group, portraying those who chose to assimilate as “wicked men” (1 Macc. 1:12) who profane the Sabbath and allow Antiochus to defile the Temple. When the Maccabees won, the writers viewed the victory in hindsight as a triumph of the faithful over the wicked. Right at the beginning of this account of the conflict, the pro-assimilation Judeans actively chose to side with Greek culture without any specific prompting or coercion:

In those days certain renegades came out from Israel and misled many, saying, ‘Let us go and make a covenant with the Gentiles around us, for since we separated from them many disasters have come upon us.’ This proposal pleased them, and some of the people eagerly went to the king, who authorized them to observe the ordinances of the Gentiles. So they build a gymnasium in Jerusalem, according to Gentile custom, and removed the marks of circumcision, and abandoned the holy covenant. They joined with the Gentiles and sold themselves to do evil. (1 Macc. 1:11-15)

1 Maccabees paints the conflict in stark, black-and-white, religious terms. The fact that the writers portray the pro-assimilation Judeans as wanting to form a new “covenant” with the Greeks is especially damning since, to the Maccabees, the only covenant Jews should have is the one with God that was formed at Sinai.

The ancient historian Josephus Flavius, however, portrayed the account differently. To him, Antiochus originally treated the Jews well because they sided with him during the king’s war against Ptolemy over who would control Judea. To thank the Jews, Antiochus gave them appropriate animals to sacrifice, along with wine, oil, frankincense, silver, flour, wheat, and salt. More significantly, he wrote to Ptolemy to command that “all of that nation live according to the laws of their own country” (Antiquities, Book XII, Chapter III, Part III).

However, Antiochus eventually decided to invade Jerusalem following a failed effort to take Egypt. Josephus writes that the king, in contrast to his earlier policy of toleration, now wanted to impose Greek culture upon the Jews:

[Antiochus] compelled them to forsake the worship which they paid their own God, and to adore those whom he took to be gods; and made them build temples, and raise idol altars in every city and village, and offer swine upon them every day. He also commanded them not to circumcise their sons, and threatened to punish any that should be found to have transgressed his injunction. He also appointed overseers, who should compel them to do what he commanded. (Antiquities, Book XII, Chapter V, Part IV).

According to Josephus, the punishments for violating Antiochus’ decrees were harsh: “they were whipped with rods, and their bodies were torn to pieces, and were crucified, while they were still alive, and breathed. They also strangled those women and their sons whom they had circumcised, as the king had appointed, hanging their sons about their necks as they were upon the crosses” (ibid).

One of the differences between the accounts in 1 Maccabees and Antiquties is in the motivations they attribute to the Jews who choose to adopt Greek culture. In 1 Maccabees, the Judeans assimilate — for seemingly no other reason than because they were wicked — before Antiochus imposes his harsh rule. In Antiquities, the king forces assimilation onto the Judeans under pain of death, and then some Jews assimilate to save their lives.

This difference is an example of the difficulty in surmising accurate social histories from religious texts. History is written by the victors, and 1 Maccabees is one such case. One of the authors’ purposes was to demonize those Jews who chose to assimilate into Greek culture by adopting some of its practices. Antiochus’ decrees in occupied Jerusalem were of secondary importance. If the writers of 1 Maccabees had stated that the Jews who had adopted Greek customs were coerced, then that statement would have hurt their argument that any Jews who assimilate are inherently wicked.

All writers of history naturally have their personal biases, but authors of religious texts are less interested in communicating objective accounts at all — they want to convince their readers of certain theological points. Persuasion is primary; accuracy is secondary.

Gilad Shalit

JERUSALEM — The Israeli government is likely to trade more than 1,000 Palestinian prisoners for one soldier held by Hamas in Gaza even though it seems completely illogical. Here are several political, historical, and religious reasons why.

Talmudic Tidbits

Pirkei Avot is the section of the Mishnah that deals primarily with Jewish philosophy and ethical living. Here is the first part, with my literal translation from the Hebrew to accompany my following commentary.

Moses received Torah* from Sinai** and handed down*** to Joshua; Joshua to the Elders [of the tribes of Israel]; the Elders to the Prophets; the Prophets handed down to the men of the Great Assembly. They**** said three things: Be cautious in judgement***, raise up many disciples, and make a fence around Torah.** (Chapter 1, Mishnah 1)

* Many English translations incorrectly translate this as “the Torah.” The Hebrew word תורה (Torah) does not have the ה in front that would make it “the Torah.” But why did the original author not write “the Torah”? The inclusion of the definite article would make it sound like the Law has a finite existence, a beginning and an end. Torah is infinite. Like God, Torah itself is אין סוף (without end).

** Why does the Mishnah not say “from God” or “at Sinai” rather than “from Sinai“? This is to remind Jews that the giving of Torah occurred at a specific place and a specific time in history. It was a REAL event. It is not an oral tradition or a myth — it was an actual event at an actual place. All Jews, present and future, were there.

*** The Hebrew neither repeats the word “Torah” nor uses the pronoun את זה (it) when referring to the handing down of Torah through the ages. The use of the pronoun would give a sense of limit to Torah just like the article ה (the) would have done. See my first footnote.

**** The pronoun “they” refers specifically to the men of the Great Assembly and not collectively to Moses, Joshua, the Elders, and the Prophets as well. The Great Assembly was the first to make rulings and issue precepts based on Torah since knowledge had become diffused by that time.

*** Courts of law are to resemble God. Courts should be neither too strict nor too lenient; they should be fair. This resembles two aspects of God as described in the mystical tradition — דין (Judgement) and חסד (Mercy) — that are balanced by תפארת (Compassion).

** Jews are supposed to guard against even approaching the breaking of Torah. For example, it is forbidden in the Bible Talmud to eat beef and dairy products in the same meal. The Oral Law — the Talmudic tradition that accompanies the Written Law in the Bible — also expanded this prohibition to include chicken so Jews are one step removed from even coming close to violating the precept. (Fish is allowed.)

Note: Most of the commentary comes from tradition sources, but a few ideas are mine. Then again, there is nothing new under the sun.

God is Back

Karen Armstrong writes in Foreign Policy that the so-called New Atheists are mistaken in their assumptions.

Personal Update

JERUSALEM — I have started studying part-time at the Machon Meir yeshiva here. Since religion and theology are two of the many topics that I discuss on this blog, I will share any interesting insights that I discover.

Israel at the UN

Israeli Prime Minister Benjamin Netanyahu gives a logical, accurate, and passionate defense of Israel during a United Nations speech. One of the reasons I voted for him was that he speaks English fluently. This is one of the best speeches I have ever heard. If you are going to comment on this post, I ask that you watch all three clips first (they are short).

Apocalypse Nigh

Have a nice day, everyone — it might be our last!

Antichrist Exposed

A far-right, evangelical Christian has discovered the identity of the Antichrist in the Christian Bible. Fifty points if you can guess who.

On a related note, the pastor in question told WorldNetDaily his opinion on the condition that he remain anonymous. This bothers me as well — no matter where a person lies on the political or religious spectrum, he should have the courage of his convictions. I use my real name on this blog. I use my real name whenever I comment online. Why do more people not do so?

And, on a related note: The identity of the Antichrist described by John in the Book of Revelation has been known for years. He is the ancient Roman emperor Nero.

Earlier: Obama’s the Antichrist!

War and Rumors of War

End-Times believers in Christianity (and presumably Judaism and Islam as well) see the September 11 attacks, the wars in Iraq and Afghanistan, and the instability in Pakistan and the Middle East as proof the world is becoming more violent in preparation for the Apocalypse.

Well, they would be wrong:

The 21st century could represent the end of war as we know it, writes political scientist John Mueller in a new paper for Political Science Quarterly. He notes that there have been no wars between developed nations since 1945, and that other international wars that fit the classic definition — the violent resolution of a dispute between two or more nations — have become exceedingly rare. (See here and here as well.)

The misconception that the world is becoming more violent, I must admit, is the fault of the media. Journalists, as well as the public in general, rarely understand how much power and influence they hold in society.

Here is an example. I have never been to Mongolia. I have never met any Mongolians. I do not personally know that the country exists. Anything and everything I know about Mongolia comes from the media. The media is responsible for everything I know and believe about the country — as well as countless other subjects.

As the media has become more sensationalistic (partly as a result of increased competition due to the Internet), a greater share of the daily news is focusing on crime, conflict, and other issues that make people more fearful of the world around them. Perception creates a person’s sense of reality.

However, just because the number of official wars is declines does not mean conflict as a whole will disappear. As the cited post states, war is defined as “the violent resolution of a dispute between two or more nations.” As I noted in prior posts here and here, the influence of nation-states is waning while, perhaps paradoxically, those of globalization and localization are increasing.

As a result, fewer countries are declaring war and lining troops opposite each other on a battlefield. Part of the reason is that the world’s economies are intertwined. Picture a supply chain of computer parts that stretches from idea-creation in Japan to production in Taiwan to assembly in China to sales in the United States. If any of these countries were to declare war on another, the supply chain would be affected — and the economies of everyone would suffer. Of course, this is only one example of the benefits of globalization.

But while fewer countries are waging war, extremist individuals and groups — from Osama bin Ladin to the Taliban — can easily instigate international conflict themselves. Thomas Friedman calls them “super-empowered individuals” who can harness the power of the Internet for destructive ends. While official war may be declining — there will not be an end to conflict in general. So we can continue to expect end-times extremists to point to these occurrences as proof that the Apocalypse is coming.

Haredim Assault a Journalist

RISHON LEZION, Israel — ABC News correspondent Anne Barker (pictured) was assaulted by ultra-Orthodox Jews while covering a protest in Jerusalem over the opening of a municipal parking lot on the Jewish Sabbath:

I’ve been at violent rallies in East Timor. I’ve had rocks and metal darts thrown my way. I’ve come up against riot police.

But I have to admit no protest – indeed no story in my career – has distressed me in the way I was distressed at a protest in Jerusalem on Saturday involving several hundred ultra-Orthodox Jews…

I found myself herded against a brick wall as they kept on spitting – on my face, my hair, my clothes, my arms.

It was like rain, coming at me from all directions – hitting my recorder, my bag, my shoes, even my glasses.

Big gobs of spit landed on me like heavy raindrops. I could even smell it as it fell on my face.

Somewhere behind me – I didn’t see him – a man on a stairway either kicked me in the head or knocked something heavy against me.

I wasn’t even sure why the mob was angry with me. Was it because I was a journalist? Or a woman? Because I wasn’t Jewish in an Orthodox area? Was I not dressed conservatively enough?

In fact, I was later told, it was because using a tape-recorder is itself a desecration of the Shabbat even though I’m not Jewish and don’t observe the Sabbath.

This behavior disgusts me as a religious Jew, as an Israeli, as a former journalist, and as a human being. Although I have met many charedim who are friendly and wonderful human beings, there is a small-but-vocal minority of zealots who bring shame upon themselves and the community as a whole by acting in this manner.

I sympathize with the meaning behind the protests. I would rather that all of Jerusalem — at least those parts under the jurisdiction of the government, like municipal parking lots — be observant of Shabbat restrictions. But I am not going to riot over it.

There is a right way and a wrong way to protest something like this. Write letters to elected officials. Run candidates for municipal elections. Bring grievances to the mayor. Above all, protest peacefully.

But to spit on another human being — especially on a non-Jew who is not required to observe the Sabbath and was there only to cover the story — is a desecration of God’s name. It is a violation of Shabbat to turn on a light switch, but they are somehow allowed to hurl stones, assault police officers, and spit on people? Even if the act of spitting on another person is not a literal violation of Torah, it still goes against the spirit of the law by violating the holiness of the day. And I am fairly sure that throwing a stone is definitely considered an act of work on Shabbat.

This is a perfect example of the hypocrisy of many religious Jews. They focus so much on observing the specific laws of Torah that they forget about simply being good people as well. They worry only about Torah, but they forget the words of the Prophets.

Actions like these also harm the image of religious Jews in Israel. I now live in the center part of the country, which is much more secular than Jerusalem. A secular Israeli acquaintance once told me that he assumed I was a zealot — like these charedim — because I wore a kippah. Secular Israelis are generally ignorant of the different types of religious Jews because they see only those who make the headlines — the settlers in the West Bank, the ultra-Orthodox in Jerusalem, and so on. When the headlines are full of people like the rioting charedim, it only pushes secular Israelis further from a religious life.

These extremist charedim are harming Judaism as a religion, polarizing Israeli society as a whole, and giving a bad name to religious Jews. This is much more harmful — even from a Torah standpoint — than the opening of a parking lot on the Sabbath. If they want to protest, do it respectfully and peacefully.

Shavuot

The Jewish holiday of Shavuot, marking the anniversary of the receiving of the Torah on Mt. Sinai after the Exodus, started Thursday evening at sundown and was then followed by Shabbat. Although it is now a little late, I wanted to pass along some interesting links.

Stephen Gabriel Rosenberg discusses the transition of Shavuot from an agricultural holiday to an intellectual one. Eli Kavon laments the purported assimilation in the United States and universalism in Israel that he thinks are destroying Jewish culture and education. Rabbi Shlomo Riskin explores why Jews read the Book of Ruth on Shavuot and why the Torah was given in the desert outside the Holy Land. Edmon Rodman writes about his experience learning to chat the Torah. Rabbi Paul Steinberg looks at the three targets of Jewish stories like Shavuot: the self, the community, and the present. Jews traditionally eat dairy meals on the holiday, so here and here are some good recipes. Two years ago, I described how Jews frequently wrestle with the commandments in the Bible (although I think I will update my thoughts soon since they have changed).

The Zohar (1:19a) — Bereshit V

An ongoing series

[I recently purchased the new, English translation of the Zohar, the book that laid the foundation for Jewish mystical thought and the Kabbalah. It is the most important book in Judaism after the Bible and the Talmud. As I go through the Zohar, I will be publishing excerpts here for any readers who may be interested in addition to my series of commentaries on each week's Torah portion.]

Sefer HaZohar (1:19a) — Bereshit V

God said, “Let the waters under heaven be gathered to one place!” (Genesis 1:9)

יקוו (Yiqavu), Let [the waters] be gathered — in קו (qav), a line, following a straight path. For out of the mystery of the primordial point, all emerges secretly, till reaching, clustering in the supernal palace. From there it radiates in a straight line to other rungs, until reaching that one place, which gathers all in the totality of male and female. Who is that? Vitality of Worlds. The waters — flowing from above, from upper ה (hay) Under heaven — small ו (vav); so, ו”ו (vav): one is heaven; the other, under heaven. Then, Let the dry land appear! (Genesis 1:9) — lower ה (hay). This is revealed, the rest all concealed — so mystery of blessings revealed and concealed — none but this lower one being revealed. From this one, let it appear! — through contemplation the concealed one is perceived. To one place — for here is the nexus of unity of the upper world.

— is one and His name is one (Zechariah 14:9). Two unifications: one of the upper world, to be unified in its rungs, and one of the lower world to be unified in its rungs. Nexs of unity of the upper world extends till here. Vitality of the Worlds is consummated thre, the upper world bound in unity. So it is called one place. All levels and limbs gather there, all unified within, completely indivisible. On no level but this are they unified; within, they are all secretly concealed in a single desire. Here, on this rung, the revealed world joins the concealed.

Similarly the revealed world is unified below, and this revealed world is the world of let it appear! (Genesis 1:9). I saw —- (Isaiah 6:1). They saw the God of Israel (Exodus 24:10). The presence of —- appeared (Numbers 14:10). The presence of —- appeared (Numbers 17:7). Like the appearance of a bow in the cloud on a rainy day, so was the appearance of the surrounding radiance — the appearance of the image of the presence of —- (Ezekiel 1:28). This is the mystery of: Let the dry land appear! (Genesis 1:9).

I have set My bow in the cloud (Genesis 9:13) — since the day the world was created. On a cloudy day, when the קשת (keshet), rainbow, appears, the appearance of the image of the presence of —-, the left is aroused to be empowered. Rachel emerges, ותקש (ve-teqash), and she had hard labor (Genesis 35:16) Michael on one side, Gabriel on another, Raphael on a third — these are the colors appearing in that image: white, red, and green. So was the appearance of the surrounding radiance — a radiance concealed in revolving the vision of the eye. The appearance of the image of the presence of —- — colors, for the lower unity is unified in accord with the unity above. אדני אדני אלהינו אדני — —-, our God, —- (Deuteronomy 6:4) — colors concealed, unrevealed, banding together to one place, one unity above. The colors of the rainbow below, uniting white, red, and green, match the concealed colors, composing another unity, mystery of His name is one (Zechariah 14:9), “Blessed is the name of his glorious kingdom forever and ever,” the unity below. The unity above is: Hear, O Israel! —- our God, —- is one [or ---- alone]” (Deuteronomy6:4) One parallels the other: six words here, six words there.

יקוו (Viqavu), Let [the waters] be gathered — surveying by קו (qav), line, and measure. Measure, plumb of dark brilliance, as is written: Who measured the waters with the hallow of His hand? (Isaiah 40:12). This is יקוו המימ (Viqavu ha-mayim), Let the waters be aligned. Here is the measure of the Creator of th worlds: יוד, הא, ואו, הא (yod, hay, vav, hay). Holy, holy, holy! —- of Hosts! (Isaiah 6:3). Holy, holy, holy — Let the waters be aligned. —- of Hosts — to one place, in the mystery of this name. The whole earth is full of His presence (Isaiah 6:3). — Let the dry land appear, engraved mystery, name of unity: כוזו במוכסז כוזו (kuzu be-mukhsaz kuzu).

Reform Conversions

DovBear rightly takes the Shas political party in Israel to task:

As reported here, Interior Minister Eli Yishai, chairman of Shas, warned that if non-Orthodox conversion is recognized in Israel, “there are hundreds of foreign workers and Palestinians who will take advantage of the Reform conversion in order to gain Israeli citizenship.”

The linkage is both cunning and revolting – this ‘warning’ is intended to frighten. Why else mention Palestinians? The implication there is that these people will have an ulterior motive for converting which is to do with damaging Israel. No recognition that Shas ministers are supposed to serve their Palestinian constituents and citizens. Moreover, the Reform movement will, impliedly, connive in converting potential 5th columnists so that they can become Israeli citizens. Not only will these people not be real Jews – that goes without saying. They will also not be real Reform Jews – they will convert for the sake of citizenship. Not like all those footballers and basketball players converted by the Orthodox then.

As I mentioned in a prior post, I am increasingly skeptical of the viability of non-Orthodox streams of Judaism (also called liberal Judaism) in the long-term future because of the massive levels of intermarriage and a lack of religious knowledge.

But, unlike the traditional interpretation of Jewish law, I consider people who converted through non-Orthodox streams of Judaism to be Jews. For example, Reform converts hear and recite the Shema prayer, which binds them to follow the commandments in the way that, in traditional Jewish thought, the Jewish people heard them at Mt. Sinai. The process of conversion in Reform Judaism is the same as Orthodox Judaism under Talmudic law (study, beit din, mikvah, and so on). The only differences are petty ones like the Orthodox view that the Reform rabbi who did a conversion is not viewed as a “real” rabbi and so the conversion did not count. (And, it must be said, Ruth, one of the most famous converts in the Bible, did not go through any of this process.)

Whether or not a convert eventually chooses to follow all of the commandments is immaterial; he received the same divine instructions and is bound by them. A Reform-Jewish convert who does not follow all of the commandments is the same as a Jew-by-birth who does not.

Letter from Israel: The Bright Side of Life

Fifteenth in an ongoing series

RISHON LEZION, Israel — So much of Westerners hear about the Middle East is serious. As a result, most people probably do not know the bright side of life here (with apologies to Monty Python). So here is a list of ten, random anecdotes that you might find interesting.

1. On my second vacation to Israel is 2007, I was trying on some clothes in the dressing room of a Tel Aviv mall. Without any warning, the clerk threw open the curtain after a few minutes and asked, “So, do you like it?” I was halfway undressed, and there were tons of people in the store! (At least the clerk, as usual in stores, was a cute girl.) There is little personal space here. When I lived with roommates, they would open the door and walk into my room without even knocking. It’s a casual country.

2. Even business is casual. At my first job in the high-tech industry here, my boss — the director of the department — usually wore sweatpants and a sweatshirt to work. Men go for days without shaving, even to job interviews. “Dressing up” consists of wearing a nice pair of jeans and a short-sleeve, button-down shirt. That is the typical dress for a wedding (unless you are the bride or groom) or even going to a synagogue. As one Israeli remarked to me: “Only lawyers and the prime minister wear suits here.” I love it — especially the part about not having to shave every day. Most Israelis outside the fashionable parts of Tel Aviv could care less about high fashion. It is common to see most people in cheap, comfortable clothes.

3. I love haggling! You can do it almost everywhere. I was doing my Friday shopping before Shabbat earlier today, and I saved fifteen percent from the sticker prices when I bought a CD player and some posters for my apartment. I have my own secret: Since most sales clerks are high-school girls or young women just out of the army, I flirt shamelessly and intentionally speak Hebrew worse than what I actually know. They always think the American accent is cute! The next time I go on vacation to the United States, I think I will try my haggling skills there. Perhaps I’ll even put on a fake — and bad –
Israeli accent.

4. The funniest thing I have seen to date: A bar full of drunk Israelis singing aloud — in their heavy accents — to “Bohemian Rhapsody” by Queen.

5. Whenever you walk through a busy part of town, it is common for members from an outreach group of Orthodox Jews called Chabad to come up to you (if you are a man) and ask, “Did you pray today?” (It is optional for women to do the thrice-daily prayers.) Then they will try and try to get you to put on tefillin — traditional, leather straps around your left arm and forehead containing pieces of paper with words from the Bible — and say the prayers right on the sidewalk. One rabbi in Jerusalem offered a free bagel sandwich to anyone who would do it. (I took the free food.)

6. I was wheeling a shopping cart full of groceries to a taxi waiting outside a supermarket when three Israelis came up and asked if I needed help loading them. You’d never see that in the United States, at least on the East Coast.

7. The enthusiasm of street vendors can be startling. I was walking by a group of young men on a sidewalk bench when one of them shouted suddenly right at me, “One orange for a shekel (twenty-five cents)!” I declined and wished them the common greeting on Thursdays and Fridays of “Shabbat Shalom (Peaceful Sabbath)!”

8. Once you get used to it, Israeli bluntness is quite amusing and refreshing. People here have no patience for anything, and they will always get right to the point as quickly as possible. A friend of mine was telling a story about another friend of hers, and I asked which one it was because I did not remember. Instead of saying something like, “My friend who works at Cellcom and studies communications,” she merely said, “The fat one.” Immediately, I knew to whom she was referring.

This attitude stems partly from the fact that Hebrew is a blunt, concise language. When I was working part-time in a kitchen in a bar, the manager would hand me dishes that needed washing. Instead of saying, “Here are some more dishes,” he would say in Hebrew, “Take.” If a person disagrees with someone (sometimes even a boss) about something, he will not raise polite counterpoints. He will say, “You’re an idiot!” and then explain why. It’s not being rude or bossy; it is just how people talk. Once you get used to a new alphabet with weird-looking characters that you read right to left, Hebrew is a comparatively simple language to learn. Moreover, you learn to develop a thick skin here.

9. Shabbat begins every week at sundown on Friday. Ten minutes before, rabbis from Chabad — the group I mentioned earlier — will turn on loudspeakers on top of a building in the center of the city and announce that Shabbat is starting. Then they will blare a recording of “Shalom Aleichem” (“Peace Upon You”) for everyone to hear. The song is a traditional one that is sung at the beginning of Friday night dinner. It is a greeting to the two angels who, in Jewish thought, accompany everyone on his way home from the synagogue to eat. (I like the announcement, but I have never thought to ask secular Israelis what they think.)

10. Israeli teenagers love fireworks. In addition to the backfiring cars that I mentioned in a prior letter, one always hears the noise of firecrackers — or larger — going off. When I was walking through downtown Jerusalem with a friend one time, a group of nearby children set off what sounded like an M-80. The buildings and our bodies seemed to shake. I was not used to the noise at that point, so my friend and I jumped and thought the worst when we heard the explosion. When I saw the children, I was about to walk over and strangle them myself. But then the police arrived and got them to go away. Now, I realize that it is just kids being kids.

Prior letter: Stories from the Desert III

The Zohar (1:18a to 1:18b) — Bereshit IV

An ongoing series

[I recently purchased the new, English translation of the Zohar, the book that laid the foundation for Jewish mystical thought and the Kabbalah. It is the most important book in Judaism after the Bible and the Talmud. As I go through the Zohar, I will be publishing excerpts here for any readers who may be interested in addition to my series of commentaries on each week's Torah portion.]

Sefer HaZohar (1:18a to 1:18b) — Bereshit IV

Let there be an expanse — Let an expanse expand, one from the other.

אל (El), God, cluster on the right, אל גדול (El gadol), Great God. From the midst of the waters an expanse expanded to complete this name, אל (El), to merge in that expansion, one in the other, and from אל (El) expanded אלהים (Elohim), God. The letters הי”ם (he, yod, mem) expanded and were transposed into lower waters, ימ”ה (yod, mem, he). That expansion expanding on the second day is the upper waters: הי”ם (he, yod, mem), this vast הים (ha-yam), sea (Psalms 104:25). הי”ם is the upper waters; the transposition of these letters, ימ”ה is the lower waters. Once arrayed, all became one entity, this name extending to various realms. The upper waters are male; the lower waters, female. As first, water intermingled with water, until they were separated, to distinguish upper from lower: these are אלהים (Elohim), God, and these are אדני (Adonai), Lord, upper ה and lower ה. What is written? Elohim fashioned the expanse (Genesis 1:7) — this expansion took this name: Elohim, upper waters, while the lower waters are Adonai. Nevertheless, once male waters wre completed by female waters, the name Elohim extended over all.

Even though He separated the upper waters from the lower, the conflict did not cease until the third day arrived, harmonizing the conflict, and everything settled fittingly in place. Because of this conflict, although it sustains the world, that it was good is not written of the second day, for the act was incomplete. Upper waters and lower waters mingled, and nothing generated in the world until they were separated and distinguished, thereby generating offspring. Even so, although the separation took place on the second day, and the conflict arose then, the third day harmonized everything, for it is the name engraved with the engravings הו”ה (he, vav, he), harmonizing upper and lower waters: upper ה, lower ה, [and] ו between them, pacifying the two sides. This is the sign: the waters of the Jordan, upper waters, rose in one heap (Joshua 3:16), the lower waters flowed down into the sea, and Israel passed between.

Five expanses are written here. Vitality of the Worlds moves through them, conducts through them, all comprising one another. Were it not for this conflict, harmonized by the middle, they would not merge or be at peace with one another. There are five hundred years to which the Tree of Life clings, generating verdure and offspring for the world. All the waters of Creation, drawn and flowing from the beginning, branch beneath it, through it. King David captures it all and then distributes, as is written: He distributed among all the people, the entire multitude of Israel… a cake made in a pan and a raisin cake (2 Samuel 6:19). Similarly, You give to them, they gather (Psalms 104:28), and She rises while it is still night, and gives food to her household (Proverbs 31:15).

When conflict was aroused by the potency of the left, Colonel Ember glowed and flared. Out came two specters, male and female, immediately congealing with no moisture at all. From them split off various maleficent species; from here infusion of impure spirit into all those fierce specters, mystery of foreskin. They were empowered by virulent species — viper and serpent — turning into one. The viper bears at seventy years, but in union all reverts to the seven years of the serpent. Here lies the mystery of Hell, called by seven names. The evil impulse is called by seven names From here, through countless rungs, impurity spreads through the world, all from the mystery of the left. Good and evil diverge — cultivation of the world. Here is the engraved name of eighteen letters, presiding over rain of favor and blessing, cultivating the world.

The Zohar (1:17a to 1:17b) — Bereshit III

An ongoing series

[I recently purchased the new, English translation of the Zohar, the book that laid the foundation for Jewish mystical thought and the Kabbalah. It is the most important book in Judaism after the Bible and the Talmud. As I go through the Zohar, I will be publishing excerpts here for any readers who may be interested in addition to my series of commentaries on each week's Torah portion.]

Sefer HaZohar (1:17a to 1:17b) — Bereshit III

God said, “Let there be an expanse in the midst of the waters…” (Genesis 1:6).

Here is mystery in detail, separating upper waters from lower through mystery of the left. Here conflict was created through the left side. For until here was mystery of the right, and here is mystery of the left, so conflict raged between this and the right. Right is consummate of all, so all is written by the right, for upon it depends all consummation. When the left aroused, conflict aroused, and through that conflict blazed the fire of wrath. Out of that conflict aroused by the left, emerged Hell. Hell aroused on the left and clung.

The wisdom of Moses: he contemplated this, gazing into the act of Creation. In the act of Creation a conflict arose between left and right, and in that conflict aroused by the left, Hell emerged, clinging there. The central pillar, who is the third day, entered between them, mediating conflict, reconciling the two sides. Hell descended, left merged in right, and peace prevailed over all.

Similarly the conflict between Korah and Aaron was left against right. Moses, contemplating the act of Creation, said, “It is fitting that I mediate the conflict between left and right.” He endeavored to reconcile them, but the left was unwilling, and Korah stiffened his resistance. He said, “Hell must certainly join in the heat of the conflict of the left. Since he does not want to join above, merging in the right, he will certainly descend below by the intensity of his rage.” Korah did not want this conflict to be harmonized by Moss because it was not for the sake of heaven; he cared nothing about the supernal glory and denied the act of Creation. As soon as Moses saw that he had denied the act of Creation and been thrust outside, Moses became very angry (Numbers 16:15). Moses became angry because they had denied him the opportunity to harmonize the conflict. Very — because they had denied the act of Creation. Korah denied everything, above and below, as is written: who strove against Moses and Aaron as part of Korah’s band when they strove against God (Numbers 26:9), below and above. So he joined what befitted him.

A conflict arrayed as above, ascending, not descending, established rightly, is the conflict of Shammai and Hillel. The blessed Holy One mediated between them, harmonizing them. This was a conflict for the sake of heaven, so Heaven mediated the conflict, and upon this conflict the world was established. This resembled the act of Creation, whereas Korah totally denied the act of Creation, disputing heaven, seeking to deny the words of Torah. He certainly adhered to Hell, so there he clung. This secret appears in the Book of Adam. When darkness aroused, it aroused intensely, thereby creating Hell, clinging to it in that conflict. As the seething fury subsided, conflict of a different type arose: a conflict of love. There were two conflicts: one, beginning; one, ending. This is the way of the righteous: beginning harshly, ending gently. Korah was the beginning of the conflict: seething in wrath, he was compelled to cling to Hell. Shammai was the end of the conflict, when wrath subsides and one must arouse the conflict of love and be reconciled by heaven.

This is the mystery of: Let there be an expanse in the midst of the waters, that it may separate — the first conflict, outburst of seething fury. He sought to mediate, but before the fury cooled, Hell aroused. Then God fashioned the expanse and separated (Genesis 1:7) — arousing a conflict of passionate love, endurance of the world. In accord with this mystery was the conflict of Shammai and Hillel, for Oral Torah approached Written Torah in love, together consummating existence.

Separation is certainly on the left. Here separation is written: that it may separate, and He separated; and there is written: Is it too little for you that the God of Israel has separated you from the community of Israel…? (Numbers 16:9). Similarly: At that time God separated the tribe of Levi (Deuteronomy 10:8). Separation, indeed, is solely on the second, on the left. Now you might say, “Indeed, separation is on the second, so why is it associated with Levi, who is third? It should be with Simeon, who is second.” But although Levi is third, in Jacob’s mind he was second, and separation is always on the second. Everything follows the straight path perfectly.

הבדלה (Havdalah), Separation, as Sabbath departs, separates those who rule the weekdays from Sabbath. As soon as Sabbath departs, a specter, an evil officer, ascends from Hell, intent on seizing power the moment Israel recites: Let the work of our hands prosper (Psalms 90:17). Emerging from the rung known as Sheol, he desires to mingle in the seed of Israel and dominate them. But Israel takes action with myrtle and wine, reciting Havdalah, so he departs from them. As soon as they recite the blessing of separation over the cup, that specter sinks into his place in Sheol, site of Korah and his gang, as is written: They and all that belonged to them went down alive into Sheol (Numbers 16:33). They did not descend there until Israel separated from them, as is written: Separate yourselves from the midst of this community…! (Numbers 16:21).

So separation is always on the second, which is the left, at the outbreak of intense fury aroused by the left in the conflict, before it subsides into calm. On it, Hell was created, and then all those angels who denounce their Master above and are burned, consumed by fire; and all those others who vanish, unenduring, devoured by fire. Similarly Korah below, entirely the same.

MoralMaster 2.0

This video is intellectually superficial in its mocking of biblical commandments. But it is amusing.

The Zohar (1:16a to 1:16b) — Bereshit II

An ongoing series

[I recently purchased the new, English translation of the Zohar, the book that laid the foundation for Jewish mystical thought and the Kabbalah. It is the most important book in Judaism after the Bible and the Talmud. As I go through the Zohar, I will be publishing excerpts here for any readers who may be interested in addition to my series of commentaries on each week's Torah portion.]

Sefer HaZohar (1:16a to 1:16b) — Bereshit II

The earth was תהו ובהו (tohu va-vohu), chaos and void… (Genesis 1:2).

Was, precisely: previously. Snow in water. Through the potency of snow in water emerged slime. Blazing fire struck it, refuse came to be, and תהו (tohu), chaos, was produced — abode of slime, nest of refuse. ובהו (va-vohu), And void — sifting sifted from refuse, settling upon it.

חשך (choshech), Darkness (Genesis 1:2) — mystery of blazing fire. That darkness covers תהו, over the refuse, and thereby it is empowered.

ורוח אלהים (ve-ruach Elohim), And a wind of God (Genesis 1:2) — רוח קודשא (ruach qudsha), Holy Spirit, emerging from the living God, hovering oer the face of the waters. Once this wind blew, one fine film clarified from that refuse, like filthy froth flying off, clarified, refined again and again, till that filth is left lacking any filth at all. So was chaos clarified and refined, from it emerging a great, mighty wind, splitting mountains and shattering rocks (1 Kings 19:11), the one seen by Elijah. The void was clarified and refined, from it emerging an earthquake, as is written: After the wind — an earthquake (1 Kings 19:11). Darkness clarified, embracing fire within its mystery, as is written: After the earthquake — fire (1 Kings 19:12). Wind clarified, and embraced in its mystery was the sound of sheer silence (1 Kings 19:12).

Chaos — a colorless, formless realm, not embraced by the mystery of form. Now within form — as one contemplates it, no form at all. Everything has a garment in which to be clothed, except for this: through appearing upon it, it does not exist at all, never did.

Void — this has shape and form: stones sunk within the shell of chaos, emerging from the shell in which they are sunk, conveying benefit to the world. Through the form of a garment they convey benefit from above to below, ascending from below to above. So they are hallow and moist, suspended in the air — sometimes suspended in the air, sometimes concealed on a cloudy day, generating water from the abyss to nourish chaos, for then frivolity and folly prevail as chaos spreads through the world.

Darkness is a black fire, potent in color; red fire, potent in appearance; green fire, potent in shape; white fire, embracing all. Darkness, most powerful fire, empowers chaos. Darkness is fire but not dark fire until it empowers chaos. This is the mystery of: His eyes were too dim to see, and he called Esau… (Genesis 27:1). Darkness — face of evil, for he greeted evil with a friendly face. Then it is called darkness, for it settles upon it, empowering it. This is the mystery of: Darkness over the face of the abyss (Genesis 1:2).

Wind is a voice hovering over void, empowering and conducting it with whatever is needed. This is the mystery of: The voice of God is upon the waters (Psalms 29:3), and similarly: The wind of God hovering over the face of the waters (Genesis 1:2) — stones sunk in the abyss, from which water issues. So it is called face, face of the abyss (Genesis 1:2). The wind conducts and empowers that face, face of the waters, each one receiving what it needs.

Chaos — upon it rests the name שדי (Shaddai). Void — upon it rests the name צבאות (Tseva’ot), Hosts. Darkness — upon it rests the name אלהים (Elohim). Wind — upon it rests the name [----], God. A [great,] mighty wind, splitting mountains and shattering rocks… God was not in the wind (1 Kings 19:11). This name was not in it, for Shaddai controls it through the mystery of chaos. After the wind, an earthquake; God was not in the earthquake — for the name Tseva’ot controls it through the mystery of void. So void is called earthquake, for it does not exist without quaking. After the earthquake, fire; [----] was not in the fire — for the name Elohim controls it, from the side of darkness. After the fire, the sound of sheer silence — here is found the name [----].

Here are four sections, constituting well-known sections of the limbs of the body, numbering four, numbering twelve. Here is the engraved name of twelve letters, transmitted to Elijah in the cave.

God said, “Let there be light!” And there was light (Genesis 1:3).

Here begins the discovery of hidden treasures: how the world was created in detail. For until here was general, and afterward general returns, constituting general-particular-general. Till here, all was suspended in space, from the mystery of Ein Sof. Once the force spread through the supernal palace, mystery of Elohim, saying is ascribed: ויאמר אלהים (va-yomer Elohim), God said. Above, saying is not specified. Although בראשית (bereshit), In the beginning, is a saying, said is not ascribed. This said is susceptible to questioning and knowing. Said — a power raised, ארמותא (armuta), rising, silently from the mystery of Ein Sof, in the origin of thought. God said — now that palace, impregnated by the seed of holiness, gave birth, giving birth silently, while outside the newborn was heard. The one giving birth gave birth silently, was not heard at all. As the emergent one emerged, a voice was generated, heard outside: יהי אור (yehi or), Let there be light! All that emerged, emerged through this mystery. יהי (Yehi), Let there be, alluding to mystery of Father and Mother, namely, י”ה (yod he), afterward turning back to the primordial point, to begin expanding into something else: light.

And there was light — light that already was. This light is concealed mystery, an explosion expanding, bursting from the mysterious secret of the hidden supernal aura. First it burst, generating from its mystery a single concealed point, for Ein Sof burst out of its aura, revealing this point: י (yod). Once this י expanded, what remained was found to be: אור (or), light, from that mystery of concealed אויר (avir), aura. After the primordial point, י, emerged from it into being, it manifested itself upon it, touching yet not touching. Expandind, it emerged; this is light remaining from aura, namely, the light that already was. This endured, emerged, ascended, was treasured away, and a single point remained, so that by a hidden path it constantly touches that point, touching yet not touching, illumining it through the primordial point that emerged from it. So all is linked, one to another, illumining this and that. As is ascends, all ascend, merging in it. Attaining the realm of Ein Sof, it is hidden away, and all becomes one.

That point of light is light. It expanded, and seven letters of the [Hebrew] alphabet shone within, not congealing, still fluid. Then darkness emerged, and seven other letters of the alphabet emerged within, not congealing, remaining fluid. An expanse emerged, dissipating the discord of two sides, and eight other letters emerged within, making twenty-two. Seven letters jumped from this side and seven from that, and all were engraved in that expanse, remaining fluid. The expanse congealed, and the letters congealed, folding into shape, forming forms. Torah was engraved there, to shine forth.

Let there be light! Namely, אל גדול (El gadol), great God, the mystery emerging from the primordial aura. ויהי (vayhi), And there was — mystery of darkness, called אלהים (Elohim). Light — left merging in right. Then from the mystery of אל (El) came to be אלהים (Elohim), right merging in left, left in right.

God saw that the light was good (Genesis 1:4) — the central pillar. Good, illumining above and below and all other directions, through the mystery of [----], the name embracing all sides.

God separated the light from the darkness (Genesis 1:4), dissipating discord, so that all would be perfect.

God called the light Day (Genesis 1:5). What does called mean? He called forth and summoned this perfect light, standing in the center, to emit a radiance — foundation of this world, upon which worlds are established. From that perfect light, the central pillar, extended יסודא (Yesoda), Foundation, Vitality of the Worlds, Day, from the right side.

And the darkness He called Night (Genesis 1:5). He called forth, summoned and generated from the side of darkness a female, the moon ruling by night, called Night, mystery of אדני (Adonai), אדון (Adon), Lord, of all the earth (Joshua 3:11).

The right entered that perfect pillar in the center, embracing the mystery of the left, and ascended to the primordial point, grasping there the power of three points: חולם (cholem), שורק (shuruq), חירק (chireq), seed of holiness, for without this mystery no seed is sown. All was united in the central pillar, generating the foundation of the world, who is there called כל (Kol), All, for He embraces all in a radiance of desire.

The left blazed potently, inhaling, inhaling fragrance on all those rungs. Out of that blazing flame, it generated the female, the moon. That blaze was dark, deriving from darkness. These two sides generated these two rungs, one male and one female.

Foundation was linked to the central pillar by the increase of light within it, for as the central pillar was consumated, pacifying all sides, its radiance was increased from above, from all sides in all-encompassing joy. Out of that increased joy emerged the foundation of the worlds, called Increase. From here emerge all forces below and holy spirits and souls through the mystery of צבאות —- (—- Tesva’ot), Lord of Hosts, אל אלהי הרוחות (El Elohei ha-ruchot), God, God of spirits (Numbers 16:22).

Night, Lord of all the earth, derives from the left side, from darkness. Since darkness yearns to merge in the right, and its strength weakened, night spread out from it. As this night began to spread, before being completed, that darkness entered and merged in the right, right embracing it, and night was left wanting. As darkness yearns to merge into light, so night yearns to merge into day. Darkness lacked its light, so it generated a level lacking, not radiant. Darkness does not shine unless it merges into light. Night, emerging from it, does not shine unless it merges into day. Night’s lack is filled solely through Increase. What is increased here, decreases there. Increase comprised mystery of the primordial point and mystery of the central pillar along with all sides. So two letters were added to it, while from night these two letters were subtracted. Hence קרא (qara), He called. It is written: ויקרא (va-yiqra), And He called. Then ו”י (vav, yod) were subtracted, and it is written: קרא (qara), He called, Night. Here lies mystery of the name of seventy-two engraved lettes of the supernal crown.

The Zohar (1:15a to 1:15b) — Bereshit I

An ongoing series

[I recently purchased the new, English translation of the Zohar, the book that laid the foundation for Jewish mystical thought and the Kabbalah. It is the most important book in Judaism after the Bible and the Talmud. As I go through the Zohar, I will be publishing excerpts here for any readers who may be interested in addition to my series of commentaries on each week's Torah portion.]

Sefer HaZohar (1:15a to 1:15b) — Bereshit I

בראשית (Bereshit), In the beginning (Genesis 1:1)

At the spark of potency of the King, He engraved engravings in luster on high. A spark of impenetrable darkness flashed within the concealed of the concealed, from the head of Infinity — a cluster of vapor forming in formlessness, thrust in a ring, not white, not black, not red, not green, no color at all. As a cord surveyed, it yielded radiant colors. Deep within the spark gushed a flow, splaying colors below, concealed within the concealed of the mystery of Ein Sof. It split and did not split its aura, was not known at all, until under the impact of splitting, a single, concealed, supernal point shone. Beyond that point, nothing is known, so it is called ראשית (Reshit), Beginning, first command of all.

The enlightened will shine like the זהר (zohar), radiance, of the sky, and those who lead many to righteousness, like the stars forever and ever (Daniel 12:3).

זהר (Zohar), Radiance! Concealed of concealed struck its aura which touched and did not touch this point. Then this beginning expanded, building itself a palace worthy of glorious praise. There it sowed seed to give birth, availing worlds. The secret is: Her stock is seed of holiness (Isaiah 6:13).

זהר (Zohar), Radiance! Sowing seed for its glory, like the seed of fine purple silk wrapping itself within, weaving itself a palace, constituting its praise, availing all.

With this beginning, the unknown concealed one created the palace. This palace is called אלהים (Elohim), God. The secret is: בראשית ברא אלהים (Bereshit bara Elohim), With beginning, ________ created God (Genesis 1:1).

זהר (Zohar), Radiance! From here all commands were created through the mysterious expansion of this point of concealed radiance. If created is written here, no wonder it is written: God created the human being in His image (Genesis 1:27).

זחר (Zohar), Radiance! Mystery! בראשית (Bereshit), In the beginning, first of all, אהיה (Ehyeh), I will be (Exodus 3:14), a sacred name engraved in its sides; אלהים (Elohim), God, engraved in the crown. אשר (Asher), Who (Exodus 3:14) — a hidden, treasured palace, beginning of the mystery of ראשית (reshit). When afterward point and palace were arrayed as one, then בראשית (bereshit) comprised supernal ראשית (reshit) in wisdom. Afterward the color of the palace transformed and it was called בית (bayit), house, while the supernal point was called ראש (rosh), merging in one another in the mystery of בראשית (bereshit), when all was as one in one entirety, before the house was inhabited. Once it was sown, arraying habitation, it was called אלהים (Elohim) — hidden, concealed.

זהר (Zohar), Radiance! Concealed and treasured, while offspring lay within, yet to be born, and the house expanded, arrayed by that seed of holiness. Until it conceived, expanding into habitation, it was not called אלהים (Elohim), rather all combined: בראשית (bereshit). Once arrayed in the name אלהים (Elohim), it generated offspring from that seed sown within.

What is that seed? Those engraved letters, mystery of Torah, emerging from that point. Within that palace the point sowed the seed of three points — חולם (cholem), שורק (shuruq), חירק (chireq) — merging together, becoming a single mystery: a voice emerging in unison. As it emerged, its consort emerged with it, comprising all letters, as is written: את השמים (et ha-shamayim), the heavens — voice and consort. This voice, heaven, is the final אהיה (ehyeh), I will be.

זהר (Zohar), Radiance! Comprising all colors in this way, till here. אלהים אלהים אלהינו, God, Our God, God, (Deuteronomy 6:4) — three rungs, corresponding to the supernal mystery. ברא בראשית אלהים (Bereshit bara Elohim), In the beginning God created. Bereshit — primordial mystery. Bara — concealed mystery, from which all expands. Elohim — mystery sustaining all below. את השמים (Et ha-shamayim), the heavens — so as not to separate them, male and female as one. את (Et) — conveying all those letters, entirety of them all: beginning and end. Afterward ה (he) was aded, so all those letters would be combined with he, and it was called אתה (atah), You. So, ואתה (ve-atah), And You, enliven them all (Nehemiah 9:6). Et — mystery of אדוני (Adonai), Lord, and so it is calld. Ha-shamayim — God, supernal mystery. ואת (Ve-et) — array of male and female. ואת (Ve-et) — mystery of ואדוני (ve-Adonai), and God, and all is one. הארץ (Ha-aretz), The earth — Elohim, as above, generating fruit and verdue. This name is embraced at three sites, branching from there variously.

Until here, mystery of secret of secrets, which He engraved, fashioned, vivified in hidden ways, through the mystery of a single verse. From here on, בראשית — ברא שית (be-reshit — bara shit), He created six, from one end of heaven to the other (Deuteronomy 4:32), six directions extending from the supernal mystery through the expansion that He created from the primordial point. ברא (Bara), Created — expansion of a single point on high. Here is engraved the mystery of the name of forty-two letters.

The enlightened will shine like the זהר (zohar), radiance, of the sky (Daniel 12:3) — like musical intonations, whose melody is followed by the letters and vowels, undulating after them like troops behind their king. The letters are body; the vowels spirit. All of them range in motion after the intonations and halt with them. When the melody of the intonation moves, letters and vowels follow; when it stops, they do not move but stand in place.

The enlightened will shine — letters and vowels. Like the זהר (zohar), radiance — melody of the notes. Of the sky — extension of the melody, like those extending, prolonging the melody. And those who lead many to righteousness — pausal notes, halting their movement, as a result of which the word is heard. Will shine — letters and vowels shining as one on their journey into a mystery of concealment, a journey on concealed paths. From this all expands.

We have learned: Every Solomon mentioned in the Song of Songs connotes the King to whom peace belongs, while king, anonymous, connotes the female, lower connoting upper. The mystery is that lower inhabits upper, both as one. This is a ב (bet), as is written: By wisdom בית (bayit), a house is built (Proverbs 24:3). Similarly, King Solomon made himself a pavilion frm the trees of Lebanon (Song of Songs 3:9). Pavilion is the adorning of the lower world by the upper world. For before the blessed Holy One created the world, He and His name were enclosed within Him, one. Nothing existed until there arose within the will of thought actualizing all by impress of the signet, creating the world. He traced and built, but it did not endure until He enwrapped Himself in a wrapping of radiance, supernal right, creating the heavens. With this first radiance of all, He created the heavens. The mystery is this verse: With beginning Elohim created the heavens and the earth (Genesis 1:1).

The enlightened will shine like the זהר (zohar), radiance, of the sky — these are pillars and sockets of that pavilion. המשכילים (Ha-maskilim), The enlightened — supernal pillars and sockets, contemplating in wisdom everything needed by that pavilion and its supports. This mystery accords with what is said: Happy is משכיל (maskil), one who considers, the poor (Psalms 41:2).

Will shine — for unless they shine and radiate, they cannot contemplate that pavilion, looking out for all it needs.

Like the זהר (zohar), radiance, of the sky — standing above the enlightened, of whom is written: An image above the heads of the living being: a sky, like awesome ice (Ezekiel 1:22).

זהר (Zohar), Radiance — illumining Torah. זהר (Zohar) — illumining the heads of that living being. Thos heads are the enlightened, who constantly radiate and shine, contemplating that sky, the radiance flashing from there, radiance of Torah, sparkling constantly, never ceasing.

Letter from Israel: Stories from the Desert III

Fourteenth in an ongoing series

RISHON LEZION, Israel — Here are some more anecdotes that I thought people might find interesting.

Remembering the Holocaust

From sundown today until sundown tomorrow, Israel is now observing Holocaust Remembrance Day. Every country has its national holidays, but this day honoring the six million Jews who were murdered by Nazi Germany is nothing like you will see anywhere. Nearly all bars, clubs, shops and businesses are now closed. Almost all of the entertainment channels on Israel’s two cable television providers have suspended programming. Instead, Channel 2, a major broadcast network, will be presenting a somber, hour-long ceremony with rabbis, soldiers, politicians, singers, Holocaust survivors, and writers tonight.

The most significant event will occur tomorrow at 11 a.m. Throughout the country, sirens will blare for sixty seconds. They are so loud that, no matter where you are, it sounds like it is right next to your ear. Everyone at home will stand at attention and remain silent until the sirens stop. Everyone driving on the streets will stop their cars, get out, and stand at attention on the roads, streets, and highways. It is an eerie sight to behold. Then, a few seconds after the sirens, business will resume as usual. As an example, see the above YouTube clip from the streets of Tel Aviv.

Holocaust Remembrance Day is the second of four major holidays that are occurring right now. (The first was Passover.) In seven days, Israel will celebrate its own Memorial Day in honor of soldiers and civilians who have died in the country’s wars and terrorist attacks. Again, the sirens will sound that day for another sixty seconds. The following day is Israel’s Independence Day, when founding Prime Minister David Ben-Gurion announced the refounding of the State of Israel in Tel Aviv in 1948 just after the British left the parts of the Middle East that they had controlled since the end of World War I. As in the United States, Israelis will celebrate the day with barbecues and fireworks.

The Jewish people are roughly 5,000 years old, and each person carries
a sense of his history — the triumphs as well as the horrors — inside him. It is an amazing experience to see this reflected in every holiday here.

—
They Are What They Eat

Jews have a common joke amongst themselves: “They tried to kill us, we won, let’s eat!” This is the philosophy that Jewish people have towards food.

Imagine that every holiday and Friday dinner was like Thanksgiving, with so much food that you want to do nothing except fall asleep afterwards. Friday night — when the Sabbath begins at sundown — is the holiest time for religious Jews. Almost all families here spend the entire day cooking large amounts of food, and then they eat together — after saying various prayers and lighting candles, if they are religious — after the sun sets. Saturday lunches and dinners, as well as all holidays, are typically the same. Orthodox Jews, who
cannot use electricity, drive cars, or do many other things on the Sabbath, will usually read the paper, discuss the news, read the Torah, and take a nap after lunch until the sun sets on Saturday. Eating is considered a holy experience, and this is one of the reasons that religious Jews keep kosher — to bring a sense of observance and holiness to one’s meal. It is also considered a commandment to invite guests to meals on the Sabbath, especially if they have nowhere else to go.

But in Israel, the attitude towards food differs in other ways from the United States — not just in regards to religion. Even though fast-food places like McDonalds and Burger King are slowly becoming more popular, Israelis still tend to eat much more healthily than in America. For starters, food just tastes better here. Everything — from meat to vegetables to fruits — is fresh and not saturated with chemicals and preservatives. As a result, tomatoes in stores, for example, are smaller than in the United States because they are not grown with artificial engineering, but they taste much better. (However, people shop more often because food goes bad more quickly.) This will surprise many of my friends and family who know me, but I have eaten many more fruits and vegetables since I moved here. Now, I like the taste. I order hamburgers with the works. In addition, there is nothing as good in the world as fresh orange juice here — and the oranges, interestingly enough, usually come from the Gaza Strip.

Secondly, people eat less junk food. Whenever I travel somewhere on a bus, I see Israelis eating snacks on the way. But they are not eating chips or candy bars or fast food. Rather, Israelis purchase fresh nuts and vegetables, and then they put them in bags for the trip. It is very common to see someone pull out a leaf of lettuce or grab several nuts from a bag and eat them while they are sitting in class or traveling on a bus. The father of a friend of mine frequently eats raw parsley by the bunch. Moreover, kosher eating tends to be healthier (or at least less unhealthy). Religious Jews do not eat pork or shellfish — and they do not mix meat and dairy in the same meal, so they only eat hamburgers. A hamburger is healthier (or less unhealthy) than a bacon cheeseburger — especially when this is how a person eats all the time.

According to the United Nations, the average life expectancy for an American is 78. In Israel, it is 80. I’m starting to understand another reason for the difference.

—
Sleeping in Shifts

When I lived and worked in Boston, I would see people going out after work and then staying until 10 or 11 p.m. In Israel, people are only starting to go out at this time — even when they are in their twenties and thirties.

As I have written in several letters, nearly all Israelis serve in the military for two (for women) or three years (for men) after high school. This experience affects Israelis — in good ways and bad — for much of their lives. In the army, people here get used to sleeping in shifts. Israelis have told me that they will sleep for three or four hours at a time (or even less) twice a day. By the time Israelis are older, they are still used to this schedule.

So this is a typical day for an Israeli: They wake up, and go to work. They get home from work, eat something, watch a little television, and take a nap for a few hours. Then, they go out at 11 p.m. and have fun until 3 or 4 a.m. Then, they go home and sleep for a few hours before getting up for work. No matter how much I try to convince Israelis that it is healthier to sleep for seven or eight hours straight every night, no one believes me. After all, their experience has proved to them otherwise. (And it is nearly impossible to prove stubborn Israelis wrong.)

Still, I see how tired my friends are after doing this for several weeks. I make fun of them and tell them that I was correct, but their typical response is: “Whatever, I’ll sleep when I’m dead.” Israelis take the standard, Jewish cheer — “L’chaim!” (“To life!”) — very seriously. Still, by the time they are married and have children, their schedules tend to resemble those of typical Americans. I just wish more of my friends would be that way right now. I just cannot stay out that late anymore.

—
Sunset, Sunrise

As I have written in various places, Jewish holidays — as well as days in general — last from sundown to sundown the following day. I had never known why until a rabbi explained it to me.

Look at the following verse from the story of Creation:

God said, “Let there be light”; and there was light. God saw that the light was good, and God separated the light from the darkness. God called the light Day, and the darkness He called Night. And there was evening and there was morning, a first day… And there was evening and there was morning, a second day… [Genesis 1:3-5, 8]

The last sentence following each day of creation describes a day as beginning in the evening. So that is why Jewish days begin at sundown. Moreover, darkness existed before light — logically enough — so this another metaphorical reason.

Prior letter: Stories from the Desert II

The Problem of Evil

Vox Day addresses the famous — or, perhaps, infamous – Problem of Evil in philosophy and theology:

How, Epicurus wondered, could evil and an omnipotent, omnibenevolent God exist simultaneously? Centuries later, the problem was addressed by the Scottish historian and philosopher David Hume, who considered the matter in his “Dialogues Concerning Natural Religion.” Hume wrote:

Is he willing to prevent evil, but not able? Then is he impotent. Is he able, but not willing? Then is he malevolent. Is he both able and willing? Whence then is evil?

The most obvious flaws in these proposed problems lie not so much with their logic as with their improper definitions and misapplications to specific religions.

Much of Vox Day’s column focuses on Christianity and the so-called New Testament, and his definition of “evil” is based on the assumptions made by that religious paradigm. For the most part, I will ignore those points since I am a Jew. Still, Vox Day’s interpretions of the Hebrew Bible are inaccurate under traditional Jewish thought.

Vox Day writes:

The Bible is very clear on the existence of evil. It even goes so far as to explain, in part, the immutable evil of human nature. The Old Testament is full of one party or another doing “evil in the eyes of the Lord”; the phrase resounds like an ominous drumbeat leading toward the ultimate fall of the kingdom of Israel.

Much of the problem in the column involves inaccurate translations. The word “sin” usually comes from the Hebrew word חט (“cheit”), which means something like “missing the mark” or failing to uphold God’s commandments. Many rabbis compare it to an archer failing to hit the bulls-eye. The Hebrew Bible is clear that humans frequently fail to resist the “evil inclination” and uphold God’s law, but the Bible does not say that there is an absolute-evil quasi-deity ruling the world who is at eternal war with God and always trying to seduce humans to join him. (Some Jews – particularly mystical, Orthodox ones – believe something like this because the Zohar, a major sourcebook for Kabbalah, does contain these ideas. But it was written in Europe during the Middle Ages and was influenced by Christianity.)

Jews do not believe that humans are inherently evil; rather, we are a neutral slates that must try our best to do the right thing despite temptation. Evil, as Christianity defines the term, does not exist in Jewish thought. Evil exists only insofar as the fact that people frequently fail to do what is right.

Gabi and Rivka Holtzberg

As you might recall, Rabbi Gabi Holtzberg and his wife, Rivki, were murdered by Islamic terrorists in Mumbai, India. Here are their inspiring life stories.

Pessimism

Caroline Glick thinks that Israel needs to determine a way to survive on its own in a post-American world. Jonathan Rosenblum writes that the West is no longer able or willing to confront Islamic extremism.

I do not think I have ever read such a pair of pessimistic op-ed columns in the weekend Jerusalem Post.

Bless the Sun

Every twenty-eight years, religious Jews recite a blessing for the sun. See here for news coverage, a photo from Jerusalem, and an explanation for the prayer. On this day, according to Jewish thought, the sun returns to the place it first occupied when it was created.

The Zohar (1:14a to 1:14b)

An ongoing series

[I recently purchased the new, English translation of the Zohar, the book that laid the foundation for Jewish mystical thought and the Kabbalah. It is the most important book in Judaism after the Bible and the Talmud. As I go through the Zohar, I will be publishing excerpts here for any readers who may be interested in addition to my series of commentaries on each week's Torah portion.]

Haqdamat Sefer HaZohar (1:14a to 1:14b)

“The ninth commandment: to be generous to the poor and provide them with food, for it is written: Let us make a human being in our image, according to our likeness (Genesis 1:26). Let us make a human being — jointly, including male and female; in our image — the wealthy; according to our likeness — mystery of the poor. For the wealthy derive from the side of the male, the poor from the side of the female. Just as they constitute a single partnership — one caring for the other, providing for the other, and rendering goodness — so should human beings be rich and poor in a single bond, one providing for the other and rendering goodness.

“They shall have dominion over the fish of the sea, [the birds of the sky, the animals, the whole earth, and all crawling things that crawl on earth] (Genesis 1:26). This secret we have seen in the Book of King Solomon: If one cares for the poor wholeheartedly, his image never mutates from that of Adam; and since the image of Adam is impressed on him, he controls all creatures of the world, as is written: Fear and dread of you shall be upon all the beasts of the earth [and upon all the birds of the sky, everything with which the earth teems and all the fish of the sea -- into your hand they are given] (Genesis 9:2). All of them fear and tremble from that image impressed on him because of all the commandments this is the finest for attaining the image of one’s Lord.

“How do we know? From Nebuchadnezzar. Even though he dreamed that dream, as long as he was generous to the poor, his dream did not befall him. As soon as he cast a stingy, evil eye, no longer acting generously to them, what is written? The word was still in the king’s mouth, [when a voice fell from heaven, "To you it is decreed, O King Nebuchadnezzar: The kingdom has departed from you. You are being driven away from human beings, and your habitation shall be with the beasts of the field. You shall be fed grass like cattle"] (Daniel 4:28-29). Immediately his image mutated and he was banished from humankind.

“So, נעשה (Na’aseh), Let us make, a human being [in our image]. Here is written עשיה (asiyyah), making, and there is written: The name of the man with whom עשיתי (asiti), I worked, today is Boaz (Ruth 2:19).

—

“The tenth commandment: to put on תפילין (tefillin), perfecting oneself in the image on high, for it is written: God created the human being in His image (Genesis 1:27).”

He opened, saying, “Your head upon you is like Carmel (Song of Songs 7:6). We have established this verse and it has been discussed, but Your head upon you is like Carmel — the head on high, tefillin of the head, name of the holy King on high, inscribed in letters. Each and every letter — one portion; the holy name engraved fittingly, in the order of the letters.

“We have learned: [All the peoples of the earth shall see] that the name of God is proclaimed upon you, and they shall be in awe of you (Deuteronomy 28:10) — the tefillin of the head, the holy name in the order of its letters.

“The first portion is Hallow to Me every firstborn (Exodus 13:1-10) — י (yod), holiness, firstborn of all the holy above. Breacher of every womb (Exodus 13:10) — by that narrow path descending from the י (yod), opening the womb to generate fruit and endure fittingly. That is holiness above.

“The second portion is: So when God brings you [to the land...] (Exodus 13:11-16) — ה (hay), the palace, whose womb was opened by י through fifty openings, parlors, and concealed rooms of Binah. That opening made by י in the palace is intended to trumpet the sound issuing from the shofar, for this shofar was stopped up on every side, and י came and opened it, bringing forth its sound. As soon as He opened it, He blew it, bringing forth a sound to bring forth slaves to freedom. Through the sounding of this shofar Israel went forth from Egypt, as destined once again at the end of days. Every deliverance issues from this shofar. So the Exodus from Egypt is included in this portion, for it emerged from this shofar through the power of י (yod), who opened Her womb, bringing forth its sound for the deliverance of the slaves. This is ה (hay), the second letter of the holy name.

“The third person is the mystery of unification: Hear, O Israel! [Adonai is our God, Adonai is one...] (Deuteronomy 6:4-9). This is ו (vav) — including all, unifying all; in Him they unite, and He carries all.

“The fourth portion is: If you listen (Deuteronomy 11:13-21), totality of two sides, with whom Assembly of Israel, Power below, is united. This is the final ה (hay), receiving them, compromised by them.

“Tefillin are the actual letters of the holy name. So, Your head upon you is like Carmel — tefillin of the head. ודלת (ve-dallat), The locks, of your head are like purple (Song of Songs 7:6) — tefillin of the hand, who is poor compared to those above. Nevertheless, She is complete, as above. A king is held captive in the tresses (Song of Songs 7:6) — He is bound and held within those compartments, unifying with that holy name fittingly.

“So one adorned in them is in the image of God (Genesis 1:27). Just as the holy name is united with God, so is the holy name united with him, fittingly. Male and female he created them (Genesis 1:27) — tefillin of the head and tefilling of the hand. All is one.

—

“The eleventh commandment: to tithe the tithe of the earth. Here are two commandments: one to tithe the tithe of the earth, the other the first fruits of the tree, for it is written: See, I have given you every seed-bearing plant that is upon the face of all the earth [and every tree that has seed-bearing fruit; they shall be yours for food] (Genesis 1:29). Here is written: See, I have given, and there is written: See, I have given the Levites every tithe in Israel (Numbers 18:21), and similarly: Every tithe of the earth, from the seed of the earth or from the fruit of the tree, belongs to God (Leviticus 27:30).

—

“The twelfth commandment: to bring the first fruits of the tree, for it is written: Every tree that has seed-bearing fruit (Genesis 1:29). ‘Everything designated for Me, which I have forbidden you to eat, I permitted to them and gave them — all tithes and first fruits of the trees.’ I have given you (Genesis 1:29) — you, not to the generations after you.

—

“The thirteenth commandment: to redeem one’s son, binding him to life. For there are two appointees, one of life and one of death, standing above a person. When he redeems his son, he redeems him from the hand of that one of death, who now has no power over him. The secret is: God saw all that He had made — in general; [and behold, it was very good] (Genesis 1:31): and behold, it was good — Angel of Life; very — Angel of Death. So through that redemption, this one of life is sustained, that one of death weakened. Through this redemption, he acquires life for him, as explained, and that evil side leaves him, cannot seize him.

—

“The fourteenth commandment: to observe the Sabbath day, day of rest of all acts of Creation. Here two commandments coalesce: one, observing the Sabbath day; the other, endowing that day with its holiness.

“To observe the Sabbath day, as I have mentioned, whose meaning I have aroused, for it is a day of rest for the worlds, on which all acts were consummated and enacted before the day was hallowed. Once the day was hallowed, the creation of spirits remained — no body had been created. Now, did not the blessed Holy One know to delay hallowing the day until bodies had been created for these spirits? The answer is: the Tree of Knowledge of Good and Evil aroused that other, evil side, who verged on seizing power in the world, and countless spirits of varied species spread out to empower themselves in bodies. As soon as the blessed Holy One saw this, He aroused the other, good side, and the day was hallowed. For the creation of bodies and the arousal of spirits derive from the side of goodness on this night, not from the other side. If on this night the other side had preceded the side of goodness, the world could not have withstood them for even a moment. But the blessed Holy One provided a remedy in advance, for the hallowing of the day skipped ahead, forestalling the other side, and the world stood firm.

“Whereas the other side had schemed to be constructed in the world, empowered, on this night the side of goodness was constructed and empowered. Holy bodies and spirits were constructed on this night from the side of goodness — so the conjugal interval of the wise, who know this, is from Sabbath to Sabbath. Once the other side saw that the side of holiness had done what she [Lilith] had intended to do, she began roaming with her countless forces and her flanks, observing all those having intercourse in the nude by the light of a lamp. All children issuing from there are epileptic, possessed by spirits of that other side, naked spirits of the wicked called demons, or possessed by Lilith who slays them.

As soon as the day is hallowed and holiness rules the world, that other side diminishes itself, hiding away throughout the night and day of Sabbath. Except for Asimon and his entire band who pass secretly over lamps, observing naked intercourse, then hide themselves away in the chasm of the immense abyss until Sabbath departs. As soon as Sabbath departs, countless forces and companies fly, roaming throughout the world. So the song against maleficent spirits was instituted to prevent their ruling the holy people. Where do they fly on that night? After they issue in a rush — intending to rule in the world over the holy people — and they see them in prayer and song, first enacting havdalah during prayer and then again over the cup, they fly away, roaming till they reach the desert.

“Concerning the departure of Sabbath, they have said, may their memory be a blessing: Three bring evil upon themselves. One, whoever curses himself. The second, whoever throw out bread or crumbs amounting to the size of an olive. Thie third, whoever lights a lamp at the departure of Sabbath before Israel has reached the hallowing of the portion, because by this fire he prematurely kindles the fires of Hell. For there is a place reserved in Hell for those who violate Sabbaths; and those punished in Hell curse the one who lights a lamp prematurely, exclaiming: God is going to hurl you with a mighty hurl, winding you round and round. He will wrap you up as a turban, a ball — off to a vast land (Isaiah 22:17-18). For it is not right to kindle fire as Sabbath departs until Israel enacts havdalah over the cup, because until then it is still Sabbath and the holiness of Sabbath reigns over us. At the moment they enact havdalah over the cup, all those forces and companies empowered over the days of the week return, each and every one to its station and task. For when Sabbath enters and the day of the week is hallowed, holiness is aroused and rules the world, while the profane is divested of its rule. Until Sabbath has departed they do not return. Even as Sabbath departs, they do not return to their places till the moment Israel says: ‘Blessed are You, God, who separates the holy from the profane.’ Then holiness withdraws, and the companies empowered over the weekdays are aroused and return to their posts, each to its assigned watch. Even so, they do not assume control until they shine through the mystery of the lamp. They are all called ‘lights of the fire,’ for they all spring from the mysterious stream of elemental fire and rule over the lower world.

“All this applies when one lights a lamp before Israel has completed the hallowing of the portion. However, if one waits until they have completed it, those sinners in Hell acknowledge the justice of the blessed Holy One and confirm for that person all the blessings declared by the congregation: May God give you all the dew of heaven [and the fat of the earth, abundance of grain and new wine] (Genesis 27:28). Blessed be you in the city, blessed be you in the field (Deuteronomy 28:3).”

[This is the end of the introduction to the Zohar.]