![[Fuchsberg Logo.png|200]] # *Maḥshevet Yisrael*: Constructing a Jewish Theology ##### Introduction In this yearlong course, we will explore the history of Jewish thought. The course is designed for Conservative Yeshivah students in both the Tuvia rabbinical program and in the *Lishmah* program. Tuvia rabbinical students will supplement this program with [[Independent Study]] following the guidelines of the Seminario Rabbinico's comprehensive in Jewish Thought. An important part of our focus will involve constructing and developing the Jewish worldview of each participant in the course. As we study the sources, each of us will be invited to keep asking: 1) In what ways do I identify or not identify with this text? 2) Does it play a role in my Jewish self-understanding? Our conceptual anchor, the camp from which we set out to the grand spaces of texts and traditions, will be the *Ḥumash* or Five Books of Moses. In our study of Jewish thought, we will begin with and continually return to this narrative. The units of the course - **Creation, God, Covenant, Humanity, Israel** and **The Land** - reflect the story of the *Ḥumash* (as seen through one personal lens). As we progress through the material, we will focus on the central themes of Jewish thought as they appear in the four historical periods laid out in the Seminario Rabbinico's program: Biblical, Hellenistic-Rabbinic, Medieval and modern. ## 1 Part One: Creation - The Narrative Begins ### 1.1 *Parashot Hashavua* - The Weekly Torah Portions > [!question] Study Questions > In our first class, we will seek a bird's-eye view of the story of the *Ḥumash* by reviewing the weekly Torah portions. As you explore, ask yourself: > > In what way does this story set the stage for, or even provide the defining characteristics of, your answers to the big questions? Questions such as What really matters?, How should I live?, What is justice? > > Also consider how this story sets the stage in regard to smaller but also important questions, such as Why are you studying Torah in Jerusalem right now? How is the answer to that question tied up with the story that you are reading? #### 1.1.1 Summary of the *Ḥumash* or Five Books of Moses by *Parashat Hashavua* *The summary appears in The Bible: Where Do You Find It and What Does It Say? by Ronald H. Isaacs, published by Jason Aronson as reproduced on MyJewishLearning.com.* ##### *Bereshit* – The Book of Genesis The creation of the world. The patriarchs—Abraham, Isaac, and Jacob. Jacob and his sons go down to Egypt. Jacob blesses his sons before his death. **Weekly Portions** - *Bereshit* (1:1-6:8) The world is created in six days. - *Noah* (6:9-11:32) A flood destroys the world. God’s rainbow promises that the world will never again be destroyed in its entirety. - *Lekh-L’kha* (12:1-17:27) Abraham leaves Mesopotamia for the Promised Land. - *Vayera* (18:1-22:24) Abraham welcomes three angels into his tent and learns that his wife Sarah will give birth to a son. - *Haye Sarah* (23:1-25:18) Abraham’s servant finds a suitable wife, Rebecca, for Abraham’s son Isaac. - *Toldot* (25:19-28:9) The birth of Esau and Jacob. Isaac blesses Jacob. - *Vayetze* (28:10-32:3) God appears to Jacob in a dream. Jacob works fourteen years and marries Leah and Rachel. - *Vayishlah* (32:4-36:43) Jacob and Esau reunite after twenty years. Rachel dies and is buried in Bethlehem. - *Vayeshev* (37:1-40:23) Joseph‘s brothers strip him of his coat of many colors and throw him into a pit. - *Miketz* (41:1-44:17) Joseph successfully interprets Pharaoh’s dreams. Joseph is appointed viceroy. - *Vayigash* (44:18-47:27) Joseph reveals himself to his brothers, who are dumbfounded. - *Vayehi* (47:28-50:26) Jacob blesses his sons. Joseph dies at end of book at age 110. ##### *Sh’mot* – The Book of Exodus The Israelites are enslaved in Egypt. Moses receives the Ten Commandments. The Israelites build a tabernacle. **Weekly Portions** - *Sh’mot* (1:1-6:1) Moses is saved by Pharaoh’s daughter. God appears to Moses at the burning bush. - *Vaera* (6:2-9:35) God brings plagues upon the Egyptians. Pharaoh’s heart hardens and he refuses to let the Israelites go. - *Bo* (10:1-13:16) Egyptian firstborn children are slain by God. The Israelites hastily leave Egypt and bake matzah from unleavened dough. - *B’shalah* (13:17-17:16) The waters of the Red Sea divide to make a path for the Israelites. - *Yitro* (18:1-20:23) Jethro, Moses’ father-in-law, advises him to appoint judges so as to ease his burden. Moses receives the Ten Commandments on Mount Sinai. - *Mishpatim* (21:1-24:18) Moses instructs the Israelites in the Law. - *Terumah* (25:1-27:19) The tabernacle is constructed. - *Tetzaveh* (27:20-30:10) Aaron and his sons are put in charge of the menorah. The priestly garments are described in great detail. - *Ki Tissa* (30:11-34:35) The Israelites build a golden calf; when Moses sees it he shatters the tablets containing the Ten Commandments. - *Vayakhel* (35:1-38:20) The people bring an array of gifts for the tabernacle until they are told to stop. - *Pekudei* (38:21-40:38) The cloud of glory covers the completed tabernacle as the Israelites stand in the distance. ##### *Vayikra* – The Book of Leviticus The priestly code; the rules pertaining to sacrifices, diet, and morality; and the Land of Israel and festivals are discussed. **Weekly Portions** - *Vayikra* (1:1-5:26) God reveals the sacrificial laws. - *Tzav* (6:1-8:36) Moses anoints Aaron and his sons as priests. - *Shemini* (9:1-11:47) Laws describing kosher and nonkosher animals are enumerated. - *Tazria* (12:1-13:59) Cleanliness and uncleanliness are defined in relation to childbirth and leprosy. - *Metzora* (14:1-15:33) The laws for the purification of the leper after he has healed are discussed. - *Ahare Mot* (16:1-18:30) Aaron’s sons die. Aaron chooses by lot a goat and a scapegoat. - *Kedoshim* (19:1-20:27) More laws are set forth, including, “Love your neighbor as yourself.” - *Emor* (21:1-24:23) Festival seasons are described in detail. - *B’har* (25:1-26:2) The sabbatical and jubilee years are discussed. - *B’hukotai* (26:3-27:34) The punishment for rejecting God’s covenant is discussed. ##### *B’midbar* – The Book of Numbers The Census. More statutes and laws. Adventures of the Hebrews en route to Canaan through the desert. **Weekly Portions** - *B’midbar* (1:1-4:20) Description of the Israelites’ encampments during their journeys through the desert. - *Naso* (4:21-7:89) Regulations concerning Nazirites and the threefold priestly benediction. - *B’ha’alotekha* (8:1-12:16) Kindling of the *menorah.* Seventy elders are delegated to serve under Moses. - *Shelah* (13:1-15:41) Twelve spies are dispatched to survey the land of Canaan. Two of the spies return with a positive report. - *Korah* (16:1-18:32) Korah refuses to accept the leadership of Moses and Aaron. He and his assembly are killed by an earthquake. - *Hukkat* (19:1-22:1) The laws regarding the red heifer are enumerated. Moses strikes the rock and water gushes forth. - *Balak* (22:2-25:9) Balak, king of Moab, sends Bilaam to curse the Israelites. Instead, Bilaam gives his blessing to them. - *Pinhas* (25:10-30:1) The daughters of Zelophechad are given their father’s inheritance. Moses chooses Joshua as his successor. - *Mattot* (30:2-32:42) Moses informs the tribal heads regarding the laws of vowing. - *Masei* (33:1-36:13) The detailed account of the various way stations on the Israelites’ route to the Promised Land. Reference is made to the cities of refuge. ##### *D’varim* – The Book of Deuteronomy A recapitulation of the laws with some additions. Moses addresses the children of Israel and presents them with some warnings. **Weekly Portions** - *D’varim* (1:1-3:22) Moses explains and interprets the law to the people. - *Va’et’hanan* (3:23-7:11) The Ten Commandments are repeated, with slight variations. The cities of refuge are mentioned. The first section of the *Shema* is begun with, “You shall love the Lord your God.” - *Ekev* (7:12-11:25) The *Shema* continues with the second paragraph, which deals with the theme of reward and punishment. - *Re’eh* (11:26-16:17) Moses continues his address, telling the people that obedience will bring them blessing, whereas disobedience will bring them curses. - *Shoftim* (16:18-21:9) Moses warns the people against idolatry. He also reminds the people of the importance of pursuing justice. - *Ki Tetze* (21:10-25:19) Moses reviews a variety of laws intended to strengthen family life and human decency in Israel. Those laws refer to lost property, the educational responsibility of parents to their children, and kindness to animals, among other things. - *Ki Tavo* (26:1-29:8) The laws of tithing and first fruits are discussed. - *Nitzavim* (29:9-30:20) Moses continues his farewell speech and God tells the people to choose life. - *Vayelekh* (31:1-30) Joshua is appointed successor to Moses. Moses completes the writing of the Torah. - *Ha’azinu* (32:1-52) Moses’ farewell song—a beautiful poem in which he calls upon heaven and earth to witness God’s dependability. - *Vezot HaBracha* (33:1-34:12) Moses blesses each of the tribes of Israel before his death. He ascends Mount Nebo, views the Promised Land, and dies there. The Torah concludes with a tribute to Moses’ unparalleled greatness. <div style="page-break-after: always;"></div> ### 1.2 Interpreting the Holy Story: Categories of Meaning #### 1.2.1 Introduction Below you will find categories of meaning, or subjects, that stand out for me when I think about how my Jewish worldview emerges from the narrative of the *Ḥumash*. Our course in Jewish Thought this year will be organized around these categories. In each one, we will explore Jewish sources from the biblical, rabbinic, medieval and modern layers of tradition that touch on the meaning of these subjects in Jewish thought. #### 1.2.2 The Categories / Subjects of Jewish Thought The categories of Jewish thought that arise from the *Ḥumash* through the personal lens of my version of Jewish thought are: 1) **Creation** 2) **God** 3) **Covenant** 4) **Humanity** 5) **Israel** 6) **The Land** ##### Creation: The Narrative Begins Even as Jewish thought often focuses on big philosophical and mystical ideas about God and existence, it is also grounded in a narrative. The history of Jewish thought about God, for example, cannot be understood except in relation to the character God in the Hebrew Bible. Our course in Jewish thought begins with the narrative of the *Ḥumash* because - at least as I experience things - all Jewish ideas and ideals are somehow connected to this story. The first subject / category of meaning I derive from the *Ḥumash* is narrative itself, the creation story, the framework in which all identity and meaning-making begin. > [!question] Questions for Consideration > My choice to frame Jewish thought through the narrative of the *Ḥumash* is, I believe, well grounded in Jewish tradition, but it is not objective. You might frame Jewish thought differently, for example, organizing it not according to the *Ḥumash* but according to categories drawn from theology, like creation, revelation and redemption, or from philosophy, sociology or anthropology. > > A question for now or for later on when you've had more time: *Would you organize the exploration of Jewish thought around the narrative of the Ḥumash? How else might you want to organize it?* As you progress through the categories below, ask yourself that same question: *Is this how I would do it? What are the central categories of meaning for me?* ##### God God plays many roles in the Bible and subsequent Jewish thought. In my eyes, the category "God" in Jewish thought is first and foremost a question of who we seek to be and how we seek to live. Paul Tillich calls it our "ultimate concern". Others mean something similar by "the meaning of life". Heschel expresses something parallel when he says that we know God through the knowledge that *something is asked of us*. We might also express this by asking *in what ways do we know ourselves to be commanded?* The category of God also traditionally, and importantly, includes explorations into questions like: What is reality? What is the origin of all things? What can humans know? What/where/who is God? What is right and wrong and how do we know? We'll touch on Jewish thinkers from different periods who address many of these questions. > [!question] 🤔 > Is God at the center of Jewish tradition for you? Does the way "God" is characterized above touch on what you mean by this term? What does it mean in the story? ##### Covenant If God involves the recognition that there is an order of meaning and obligation that we serve and are part of, then covenant is our response to that reality. Again and again in the story of the Hebrew Bible, humanity, or groups of humans, encounter God and - as a direct result - enter into covenants with God and with each other. Covenants are the central vehicle of legal and political authority in the Bible, and they express the way worldviews and values become social order and behavior. The tradition speaks of the covenant of the children of Noah, the covenants of Abraham and the other ancestors, the covenant of Sinai, and many subsequent covenants between Israel and God and between various peoples. A wide range of subjects falls under the idea of covenant, such as *halacha*, human rights and the universal human laws of Noah. ##### Humanity At the center and origin of the narrative of the Five Books of Moses is the idea that humanity—*adam* —is created in the image of God. This worldview establishes human identity as a focal point, defining all members of the species as part of a group for which - and with - we bear responsibility. This concept is intimately connected to the idea of the covenant. Being human in the image of God requires faithfulness to covenants with God and other people. The human identity structure provides the roots of values like morality and justice. From this view, the story of the people of Israel and Jewish identity is a way that being human plays out. Human beings manifest their value and participate in culture and society through unique cultural and identity structures, which are precious and must be cultivated and protected. Being Israel is one of these ways of being human. The mission and covenant of Israel is to serve the divine-human ideal that arises from the covenant between God and Abraham to establish a people consecrated to YHVH to realize humanity's potential to reflect the divine image. This humanistic interpretation of the *Ḥumash* narrative and Jewish identity reflects one stream in Jewish thought, running through parts of the Bible and the Rabbis, and prominently represented by Maimonides and by modern thinkers like Mendelssohn and subsequent liberal streams of Judaism. There also exist streams of Jewish self-understanding running through these same periods that are far less humanistic, and focus - sometimes exclusively - on the Jews. Examples are Yehuda Halevi, much of the Kabbalah, and contemporary Orthodox and nationalist Jewish thinkers. > [!question] > When I frame Israel in light of humanity as I did above, I'm identifying myself as partisan to a particular stream of Jewish thought on this issue. Would you frame the story of Israel in light of humanity as I have? How might you frame things differently? ##### Israel Israel is a people, a mission and a cultural collective. It is a unique tradition of interlocking texts. A shared identity built on the covenant at Sinai. It involves a tradition of spiritual practices and worship, including particular spiritual practices such as *tefilah*, vocalizing divine names, ritually consecrated times, family life, foods, song, poetry, literature and other practices. It is a normative tradition, *halacha*, sometimes understood as a legal system. Israel exists through particular communities, shared histories and languages. One might imagine, based on the above description, that Israel and Jewishness are particularistic, while creation, God, covenant and humanity are all universalistic. But the reality is more elusive. As discussed above, humans are universally particularistic, so that the more particular we are, the more human. But the dichotomy between universalistic and particularistic is also elusive because the earlier categories - creation, God, covenant and humanity - do in a sense aspire to express something universally human, but at the same time there is nothing more culturally particularistic than framing humanity in light of those categories. They are all ideas and ideals of biblical and Jewish tradition. ##### The Land The promised land is the destination of the Five Books of Moses, at which we never arrive. The story ends at the penultimate moment, just before all the drama and tension are resolved. Moses, like Aaron and Miriam, dies and is buried in the desert. And the people of Israel do not inherit the land by the end of the holy story. We finish our origin story, our most fundamental narrative, just before its dramatic conclusion. And in the desert, in that penultimate moment of unclarity and anticipation, we abandon the story and return to the beginning and again read the creation of the world. In subsequent Jewish tradition the Land of Israel is sometimes interpreted as symbolically parallel to the Garden of Eden: Inhabiting the Land is like returning to the Garden. As I see it, the category of The Land includes the Land of Israel and the earth. It is the wholeness and safety of dwelling in the homeland that the Jewish people and humanity forever seek - in Israel and on planet earth - but which is fraught with difficulty and danger even as we are already here. The Land as a category of meaning for exploring Jewish thought involves the question of our relationship to territory, the significance of borders, climate change, sustainability, and the protection of the earth and other forms of life. The land is embodiment. It is physicality. But it is also destiny, the symbol of future redemption. The Land is the place where the other categories - creation, God, covenant, humanity and Israel - play out in earth, water, flesh and blood. > [!NOTE] For Consideration > The above categories of meaning arise from the story of the *Ḥumash* and give shape to what Jewish thought means to me. What alternative categories would you offer? How might you reinterpret these? <div style="page-break-after: always;"></div> ### 1.3 The Shekhinah Above and Below: A Rabbinic Metanarrative ##### Introduction In this section, we continue the theme of holy narrative as a source of Jewish Thought. Up to now, we've explored the holy narrative of the *Ḥumash*. In this section, we consider a holy narrative laying out a version of Jewish Thought from the rabbinic period that appears in a text called *Midrash Tanhuma* (which also contains material from the medieval period). #### 1.3.2 The Encyclopedia Judaica on Midrash Tanhuma > **TANḤUMA YELAMMEDENU** (תַּנְחוּמָא יְלַמְּדֵנוּ), a category of midrashic literature, including the following works: Tanḥuma (to the entire Pentateuch), extensive parts of Exodus Rabbah, Numbers Rabbah, Deuteronomy Rabbah and Pesiqta Rabbati. Many medieval quotations (often citing "Tanḥuma" or "Yelammedenu") and fragmentary manuscripts (many from the Cairo Genizah) of other partially preserved versions, testify to the diversity and popularity of this type of midrashic work. > > Tanḥuma-Yelammedenu Midrash consists primarily of literary homilies to the triennial cycle of weekly biblical lections. Unlike structurally similar works such as Leviticus Rabbah and Pesiqta de-Rav Kahana, Tanḥuma-Yelammedenu Midrash has relatively little Aramaic, being written in late Rabbinic Hebrew though still employing many Greek and Latin loan-words. Another distinguishing feature is the special halakhic proem (often beginning with the expression _yelammedenu rabbenu_ "Let our master teach us") which precedes the series of proems, each beginning with a different verse, with which each composite homily normally begins. Many passages are attributed to the renowned homilist, Rabbi Tanḥuma bar Abba, who was active during the second half of the fourth century in Palestine. > > Earlier scholars made conflicting claims about the date and identity of the "early" Tanḥuma or Yelammedenu which was thought to be the "original" source of the all the surviving works of this type. Later research tends rather to distinguish relatively early traditions and sources within early, middle, and late redactional strata running through the various works. Tanḥuma-Yelammedenu literature is best regarded as a particular midrashic genre which began to crystallize toward the end of the Byzantine period in Palestine (5–7th century C.E.), but continued to evolve and spread throughout the Diaspora well into the middle ages, sometimes developing different recensions of a common text. For example, Tanḥuma (printed version, first published in Constantinople, 1520–22) seems to have undergone final redaction in geonic Babyonia. While Tanḥuma Buber (first published by Solomon Buber, Vilna 1875), which is considerably different in the books of Genesis and Exodus, seems to be a European (Italian-Ashkenazi) recension of similar midrashic material. […] > > [Marc Bregman (2nd ed.)] #### 1.3.3 Tanḥuma Buber, Naso 24 > [!NOTE] Study Questions > > In this midrash, Jewish thinkers from the rabbinic period engaged in an exercise very much like the one we have so far in this course: They read the *Ḥumash* as the story that sets the stage and ushers in the plot of Jewish identity and existence. In their reading, they emphasize the most significant points of the *Ḥumash* in their view and illustrate what they mean and how they come together to form their Jewish religious worldview. > > As you read, ask yourself: According to this text, what is the *Ḥumash* (and Judaism) about? What are its central concepts? What is it for? How does it serve God? > > More specific questions that interest me in particular: What are we meant to value and serve as Jews according to this story? How does us being Israel serve humanity as a whole? What does it mean for God's presence to be in the world rather than up there on the seventh firmament? Is there an experiential-phenomenolgical element to the metaphysical talk? *These questions reflect some of what interests me most in the field of Jewish thought. What interests you? Formulate some of your own questions.* > [!tip] Deciphering the Text > The story of the Shekhinah descending and ascending and descending again is told through the prism of the *garden* from the Song of Songs and the Tend of Indwelling (*mishkan*) from Bemidbar. Pay special attention to how the garden and the tent, and the verses that talk about them, are interpreted throughout the midrash. Look up the verses and get a sense of what they mean in the Bible as well as in this midrash. | Verses: | | | ------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------ | --------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- | | **I have come to my garden, My own, my bride; I have plucked my myrrh and spice, Eaten my honey and honeycomb, Drunk my wine and my milk. Eat, lovers, and drink: Drink deep of love!** (Song of Songs 5:1) | **בָּאתִי לְגַנִּי אֲחֹתִי כַלָּה אָרִיתִי מוֹרִי עִם־בְּשָׂמִי אָכַלְתִּי יַעְרִי עִם־דִּבְשִׁי שָׁתִיתִי יֵינִי עִם־חֲלָבִי אִכְלוּ רֵעִים שְׁתוּ וְשִׁכְרוּ דּוֹדִֽים׃** (שיר השירים ה:א) | | **On the day that Moses finished setting up the Tabernacle, he anointed and consecrated it and all its furnishings, as well as the altar and its utensils. When he had anointed and consecrated them,** (Numbers 7:1) | **וַיְהִי בְּיוֹם כַּלּוֹת מֹשֶׁה לְהָקִים אֶת־הַמִּשְׁכָּן וַיִּמְשַׁח אֹתוֹ וַיְקַדֵּשׁ אֹתוֹ וְאֶת־כׇּל־כֵּלָיו וְאֶת־הַמִּזְבֵּחַ וְאֶת־כׇּל־כֵּלָיו וַיִּמְשָׁחֵם וַיְקַדֵּשׁ אֹתָֽם׃** (במדבר ז:א) | | **The Midrash** | | | (1) Another interpretation: *And it came to pass on the day that Moses finished* (Num. 7:1). Rabbi says: Wherever וַיְהִי (*va-yehi*, "and it came to pass") is said, [it is something new. And R. Shimon bar Yoḥai says: Wherever it says *va-yehi*,] it is something that was, ceased for many days, and returned to be as it had been. This is what Scripture says: *I have come to my garden…* (Song 5:1). When the Holy Blessed One created the world, He desired to have a dwelling among the lower beings, just as He has among the upper beings. | **(א) ד"א וַיְהִי בְּיוֹם כַּלּוֹת מֹשֶׁה. רַבִּי אוֹמֵר כָּל מָקוֹם שֶׁנֶּאֱמַר וַיְהִי [דָּבָר חָדָשׁ הוּא, ורשב"י אוֹמֵר כָּל מָקוֹם שֶׁהוּא אוֹמֵר וַיְהִי] דָּבָר שֶׁהָיָה וּפָסַק לְהַרְבֵּה יָמִים, וְחָזַר לִהְיוֹת לִכְמוֹת שֶׁהָיָה, זש"ה בָּאתִי לְגַנִּי וגו' (שה"ש ה א), בְּשָׁעָה שֶׁבָּרָא הקב"ה הָעוֹלָם, הִתְאַוָּה שֶׁיְּהֵא לוֹ דִּירָה בַּתַּחְתּוֹנִים, כְּשֵׁם שֶׁיֵּשׁ לוֹ בָּעֶלְיוֹנִים,** | | (2) He called Adam and commanded him, saying to him: *Of every tree of the garden you may surely eat, but of the tree of knowledge of good and evil you shall not eat of it* (Gen. 2:16–17). And he transgressed His command. The Holy Blessed One said to him: "This is what I desired — just as I have a dwelling among the upper beings, so shall I have one among the lower beings. One thing I commanded you, and you did not keep it." Immediately the Holy Blessed One removed His Shekhinah to the firmament. From where do we know this? As it says: *They heard the voice of יהו-ה (YHV-H) God going about in the garden in the breeze of the day* (Gen. 3:8). [And since they transgressed His command, He removed His Shekhinah to the first firmament.]<br><br>* *In most parallel versions appears "the Shekhinah removed herself" rather than "He removed his shekhinah" here and in all parallel places below* | **(ב) קָרָא אֶת אָדָם וְצִוָּהוּ וְאָמַר לוֹ מִכֹּל עֵץ הַגָּן אָכוֹל תֹּאכֵל, וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ (בראשית ב ט זיז), וְעָבַר עַל צִיוּוּיוֹ, א"ל הקב"ה כָּךְ נִתְאַוֵּיתִי, כְּשֵׁם שֶׁיֵּשׁ לִי דִּירָה בָּעֶלְיוֹנִים, כָּךְ יְהֵא לִי בַּתַּחְתּוֹנִים, וְדָבָר אֶחָד צִוִּיתִי אוֹתְךָ, וְלֹא שָׁמַרְתָּ אוֹתוֹ, מִיָּד סִילֵּק הקב"ה שְׁכִינָתוֹ לָרָקִיעַ, מִנַּיִן שֶׁנֶּאֱמַר וַיִּשְׁמְעוּ אֶת קוֹל ה' אֱלֹהִים מִתְהַלֵּךְ בַּגָּן לְרוּחַ הַיּוֹם (שם ג ח), [וְכֵיוָן שֶׁעָבְרוּ אֶת צִיּוּיוֹ סִילֵּק אֶת שְׁכִינָתוֹ לָרָקִיעַ הָרִאשׁוֹן],**<br><br>* ברוב הנוסחאות במקום "סילק שכינתו" "נסתלקה השכינה". | | (3) Cain arose and killed Abel; immediately He removed His Shekhinah from the first firmament to the second. | **(ג) עָמַד קַיִן וְהָרַג אֶת הֶבֶל, מִיָּד סִילֵּק שְׁכִינָתוֹ מֵרָקִיעַ הָרִאשׁוֹן לָרָקִיעַ הַשֵּׁנִי,** | | (4) The generation of Enosh arose and they were idol worshippers, as it says: *Then it began to be called by the name of יהו-ה (YHV-H)* (Gen. 4:26); and He removed His Shekhinah from the second to the third. | **(ד) עָמְדוּ דּוֹר אֱנוֹשׁ וְהָיוּ עוֹבְדֵי ע"ז, שֶׁנֶּאֱמַר אָז הוּחַל לִקְרֹא בְּשֵׁם ה' (בראשית ד כו), וְסִילֵּק שְׁכִינָתוֹ מִן הַשֵּׁנִי לַשְּׁלִישִׁי,** | | (5) The generation of the Flood arose, and of them it is written: *They said to God: Depart from us* (Job 21:14); immediately He removed His Shekhinah from the third firmament to the fourth. | **(ה) עָמְדוּ דּוֹרוֹ שֶׁל מַבּוּל, וּכְתִיב בָּהֶם וַיֹּאמְרוּ לָאֵל סוּר מִמֶּנּוּ (איוב כא יד), מִיָּד סִילֵּק שְׁכִינָתוֹ מִן הָרָקִיעַ הַשְּׁלִישִׁי לָרְבִיעִי,** | | – {Pesikta Rabati parallel: The generation of the Flood rose and sinned, as it is written: And the Lord saw that the wickedness of man was great (ibid. 6:5) — [and it withdrew to the fourth firmament.} | – {נוסח פסיקתא רבתי: **עָמְדוּ דּוֹר הַמַּבּוּל וְחָטְאוּ כְּמָה שֶׁכָּתוּב וַיַּרְא ה' כִּי רַבָּה רָעַת הָאָדָם (שם ו' ה') [וְנִסְתַּלְּקָה לָרָקִיעַ הָרְבִיעִי]**} | | (6) The generation of the Dispersion [after the Tower of Babel] arose. They said: "It is not His alone, to choose the upper beings for Himself and give us the lower ones!" What did they say? *Come, let us build ourselves a city* (Gen. 11:4). And what did the Holy Blessed One do to them? *And יהו-ה (YHV-H) scattered them from there* (Gen. 11:8). He arose and removed His Shekhinah from the fourth firmament to the fifth. | **(ו) עָמְדוּ דּוֹר הַפְּלָגָה אָמְרוּ לֹא כָּל הֵימֶנּוּ, לָבוֹר לוֹ אֶת הָעֶלְיוֹנִים, וְלִיתֵּן לָנוּ אֶת הַתַּחְתּוֹנִים, מָה אָמְרוּ, הָבָה נִבְנֶה לָּנוּ עִיר (בראשית יא ד), וּמָה עָשָׂה לָהֶם הקב"ה, וַיָּפֶץ ה' אוֹתָם מִשָּׁם (שם שם ח), עָמַד וְסִילֵּק שְׁכִינָתוֹ מִן הָרָקִיעַ הָרְבִיעִי לַחֲמִישִׁי.** | | (7) The Sodomites arose. What is written of them? *Now the men of Sodom were wicked and sinners [against יהו-ה (YHV-H) exceedingly]* (Gen. 13:13): "wicked" — to one another; "and sinners" — in sexual transgression; "against YHV-H" — in idolatry; "exceedingly" — in bloodshed. Immediately He removed His Shekhinah from the fifth firmament to the sixth. | **(ז) עָמְדוּ הַסְּדוֹמִיִּים מָה כְּתִיב בָּהֶם, וְאַנְשֵׁי סְדוֹם רָעִים וְחַטָּאִים [לַה' מְאֹד] (שם יג יג), רָעִים זֶה לָזֶה, וְחַטָּאִים בְּגִילּוּי עֲרָיוֹת, לַה' בע"ז, מְאֹד בִּשְׁפִיכוּת דָּמִים, מִיָּד סִילֵּק שְׁכִינָתוֹ מִן הָרָקִיעַ הַחֲמִישִׁי לַשִּׁשִּׁי.** | | (8) The Philistines arose and angered the Holy Blessed One; immediately He removed His Shekhinah from the sixth firmament to the seventh. | **(ח) עָמְדוּ הַפְּלִשְׁתִּים וְהִכְעִיסוּ להקב"ה מִיָּד סִילֵּק שְׁכִינָתוֹ מֵרָקִיעַ הַשִּׁשִּׁי לַשְּׁבִיעִי.** | | (9) The Holy Blessed One said: "Seven firmaments I created, and the wicked are still yet to arise!" What did the Holy Blessed One do? He folded up all the generations of the wicked and raised up Abraham our father. | **(ט) אָמַר הקב"ה שִׁבְעָה רְקִיעִים בָּרָאתִי וְעַד עַכְשָׁיו יֵשׁ לָרְשָׁעִים לַעֲמוֹד, מָה עָשָׂה הקב"ה קִיפֵּל כָּל דּוֹרוֹת הָרְשָׁעִים וְהֶעֱמִיד לְאַבְרָהָם אָבִינוּ,** | | (10) Once Abraham our father arose and performed good deeds, immediately the Holy Blessed One descended from the seventh firmament to the sixth. | **(י) כֵּיוָן שֶׁעָמַד אַבְרָהָם אָבִינוּ וְעָשָׂה מַעֲשִׂים טוֹבִים, מִיָּד יָרַד הקב"ה מֵרָקִיעַ הַשְּׁבִיעִי לַשִּׁשִּׁי,** | | (11) Isaac arose and stretched out his neck upon the altar, and He descended from the sixth firmament to the fifth. | **(יא) עָמַד יִצְחָק וּפָשַׁט צַוָּארוֹ עַל גַּבֵּי הַמִּזְבֵּחַ, וְיָרַד מֵרָקִיעַ הַשִּׁשִּׁי לַחֲמִישִׁי,** | | (12) Jacob arose, and He descended from the fifth to the fourth. | **(יב) עָמַד יַעֲקֹב וְיָרַד מִן הַחֲמִישִׁי לָרְבִיעִי,** | | – {Pesikta Rabati parallel: Jacob came and planted tents for Torah, as it is written: And Jacob was a plain man, dwelling in tents (Genesis 25:27) — and the Shekhinah descended from the fifth to the fourth.} | – {נוסח פסיקתא רבתי: **בָּא יַעֲקֹב וְנָטַע (אָהֳלָה) [אֹהָלִים] לַתּוֹרָה כְּמוֹ שֶׁכָּתַב וְיַעֲקֹב אִישׁ תָּם יוֹשֵׁב אֹהָלִים (בראשית כה:כז) וְיָרְדָה הַשְּׁכִינָה מֵחֲמִישִׁי לָרְבִיעִי**} | | (13) Levi arose, and his deeds were pleasing, and He descended from the fourth to the third. | **(יג) עָמַד לֵוִי וְהָיוּ מַעֲשָׂיו נָאִים וְיָרַד מִן הָרְבִיעִי לַשְּׁלִישִׁי,** | | (14) Kehat arose, and He descended from the third to the second. | **(יד) עָמַד קְהָת וְיָרַד מִן הַשְּׁלִישִׁי לַשֵּׁנִי,** | | (15) Amram arose and brought Him down from the second to the first firmament. | **(טו) עָמַד עַמְרָם וְהוֹרִידוֹ מִן הַשֵּׁנִי לָרָקִיעַ הָרִאשׁוֹן,** | | (16) Moses arose and brought down the Shekhinah. When? When the Tabernacle was erected, The Holy Blessed One said: *I have come into my garden* (Song 5:1), to the thing I had been longing for, and this is *And it was on the day that Moses finished* (Num. 7:1). From here R. Shimon ben Yoḥai said: *va-yehi* (and it was) always denotes a thing that existed, was interrupted for many days, and returned to what it had been. | **(טז) עָמַד מֹשֶׁה וְהוֹרִיד אֶת הַשְּׁכִינָה, אֵימָתַי כְּשֶׁהוּקַם הַמִּשְׁכָּן, אָמַר הקב"ה בָּאתִי לְגַנִּי לְדָבָר שֶׁהָיִיתִי מִתְאַוֶּה לִי, וְזֶה הוּא וַיְהִי בְּיוֹם כַּלּוֹת מֹשֶׁה, מִכָּאן אָמַר ר' שִׁמְעוֹן בֶּן יוֹחַאי אֵין וַיְהִי אֶלָּא דָּבָר שֶׁהָיָה וְנִפְסַק לְהַרְבֵּה יָמִים וְחָזַר לִכְמוֹת שֶׁהָיָה**. | <div style="page-break-after: always;"></div> ##### Synopsis of Parallels of the Final Line (16) | Bamidbar Rabbah 13:2 | Bamidbar Rabbah 12:6<br> | Tanḥuma (printed), Naso 16<br> | Tanḥuma (printed), Pekudei 6<br> | Pesikta Rabbati 5<br> | Shir ha-Shirim Rabbah | Pesikta de-Rav Kahana 1:1<br> | | -------------------------------------------------------------- | ---------------------------------------------------------- | ------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------ | --------------------------------------------------------------------------------------------- | ----------------------------------------------------------------------------------------------------------------------------------------------------- | --------------------------------------------- | ------------------------------------------------------------------------------------------------------------------------------------------------------- | | **משֶׁה הוֹרִידָהּ מִן הָעֶלְיוֹנִים לַתַּחְתּוֹנִים.** | **שׁוּב לֹא יָרְדָה עַד שֶׁהוּקַם הַמִּשְׁכָּן,** | **עָמַד מֹשֶׁה וְהוֹרִידָהּ לָאָרֶץ, שֶׁנֶּאֱמַר: וַיֵּרֵד ה' עַל הַר סִינַי (שמות יט, כ). וּכְתִיב: בָּאתִי לְגַנִּי אֲחוֹתִי כַּלָּה (שה״ש ה, א). אֵימָתַי, כְּשֶׁהוּקַם הַמִּשְׁכָּן.** | **מֹשֶׁה, בְּיוֹם שֶׁהוּקַם הַמִּשְׁכָּן, וּכְבוֹד ה' מָלֵא אֶת הַמִּשְׁכָּן.** | **בָּא מֹשֶׁה וְהוֹרִידָהּ לְמַטָּה כְּמָה שֶׁכָּתַב וַיְכַס הֶעָנָן אֶת הָאֹהֶל וּכְבוֹד ה' מָלֵא אֶת הַמִּשְׁכָּן (שמות מ' ל"ד):** | **עָמַד משֶׁה וְהוֹרִידָהּ לָאָרֶץ.** | **עָמַד מֹשֶׁה וְזָכָה וְהוֹרִידָהּ לָאָרֶץ, לְכָךְ נֶאֱמַר וַיְהִי בְּיוֹם כַּלֹּת מֹשֶׁה וגו' (במדבר ז:א).** | | Moses brought it down from the upper realms to the lower ones. | It did not descend again until the Tabernacle was erected, | Moses arose and brought it down to the earth, as it is said: *And YHV-H came down upon Mount Sinai* (Exod. 19:20). And it is written: *I have come into my garden, my sister, my bride* (Song 5:1). When? When the Tabernacle was erected. | Moses, on the day the Tabernacle was erected, *and the glory of YHV-H filled the Tabernacle*. | Moses came and brought it down below, as it is written: *And the cloud covered the Tent, and the glory of YHV-H filled the Tabernacle* (Exod. 40:34). | Moses arose and brought it down to the earth. | Moses arose and was found worthy, and brought it down to the earth; therefore it is said: *And it was on the day that Moses finished*, etc. (Num. 7:1). | > [!success] Question for Consideration > The Shekhinah or Indwelling of God has been a central theme in Jewish thought in all four periods of Jewish thought: Biblical, rabbinic, medieval and modern. Each period, and different streams in each period, understood this idea in different ways. > > Thought experiment: Imagine that the term "Shekhinah" in this text refers to something like Heschel's wonder and radical amazement. Wonder and radical amazement for Heschel seem to refer both to a dimension of human experience and also a dimension of reality in which the presence of God is revealed. He sees the Tanakh as the ultimate expression of human wonder and amazement in response to humans being called into existence at creation, and in response to the human experience we all share (so Heschel claims) of being called upon by a higher power. Wonder and amazement are states of mind which we can cultivate and which open us up to perceiving the presence of God all around. Heschel believes that the Tanakh is abundant in wonder and amazement but that we have lost this crucial mode of perception in modern times. The purpose of Judaism is to reawaken us to it. > > What happens if you read the whole midrash as if Shekhinah means something like Heschel's idea. Does the midrash reveal any new meanings? > > Next step: Do this whole process again with a different idea of the meaning of the Shekhinah. Use a concept or a symbol or an ideal which is central to how you think about God or divinity or spirituality (which ever is the most appropriate term for how you're thinking). <div style="page-break-after: always;"></div> ## 2 Part Two: Exploring God ### 2.1 God in the Bible (1): Man, Angel or God? #### 2.1.1 Selections from James Kugel's *The God of Old* The Hebrew Bible was composed over an extended period. More than a thousand years separate its earliest and latest parts. During this long period, people's understanding of God naturally changed. We know a great deal about how God was conceived toward the end of the biblical period, since that way of thinking is in many ways still with us. This is the God inherited by later Judaism and emergent Christianity, and thus, in many ways, is the God of our religions today. But what of earlier times, what of the God of Old? Archaeology, ancient Near Eastern history, and biblical scholarship have filled in some of the background of those early times. Scholars nowadays are well aware that the God of ancient Israel first existed in a world of many gods; it was only after a long process of development that the idea of monotheism-that there is only one divine power in the universe-came to be widely accepted. Along with this, scholars have also noted that some of our most basic assumptions about God-that He has no body but exists everywhere simultaneously, that He is all-knowing and all-powerful-are not articulated in the most ancient parts of the Bible. But if that is so, what did it mean to believe in the God of Old? What did ancient Israelites actually understand Him to be, and how did they conceive of His interaction with them? …[The biblical] world in which angels can suddenly appear or disappear is a world in which the border between the spiritual and the physical is not all that clear, or at least not all that respected. What life seems to be can change in a minute to something else, and everyone in the biblical world is apparently ready for such a change to occur. As we have seen, the moment of recognition comes with some surprise, but no incomprehension on the part of human beings: they know, in other words, that the spiritual realm is always there, ready to intrude on the physical. What is more, the fog I have mentioned-whereby the most obvious hints of the angel's true identity pass unnoticed by the human beings seems to imply that these intrusions of the spiritual can indeed be overlooked by the best of us, that the little indications that such an intrusion is occurring sometimes pass us by. In the light of all this, the moment of confusion [in which the biblical protagonists realize that God is present] begins to come into somewhat clearer focus. It seems to straddle two realms: what we might call regular reality and the supernatural. The fact that people are confused for a while appears to be a necessary element, a way of indicating how these two realms overlap, or can overlap, without people noticing anything at first. Indeed, the moment of confusion always leads to that sudden click whereby an ordinary encounter turns out to be something else entirely. It is all about perception, something that suddenly opens in the human mind. The biblical figure's confusion announces this fact, indeed celebrates it, which is apparently why these biblical narratives seem to make so much of it. [pg. 24] [For example,] Moses is off grazing his father-in-law's sheep when he comes near to what the text calls "the mountain of God." Apparently it is God's wish to attract Moses' attention and bring him closer to the mountain-that is what the burning bush is all about, an unusual sight designed to get Moses to come closer. And Moses, like all the other figures examined thus far, does not really understand what is happening to him. Fascinated, he wonders: how can a bush keep burning and burning without burning up? So he approaches what he thinks is just a bush. The text had said that "an angel of the LORD appeared to him in a blazing fire amidst a certain bush," but the angel here is not said to have any human form-perhaps the bush itself serves as the "angel" here. In any case, from its midst comes a voice that turns out to be that of God (or "the LORD"), and soon, God/"the LORD" is conversing directly with Moses, as if the angel or the bush had ceased to stand between them. In other words, the angel is, once again, a mere formality… [pg. 33] […] Here, then, is the most important point about the angel in all these texts. He is not so much an emissary, or messenger, of God as God Himself in human form. Now, I should stress again that this is not true of all angels in the Bible; moreover, to say "God in human form" has a certain built-in ambiguity, since such a being is, but also is not, God (that is, he is also this "human form," however illusory or fleeting that form may be). Nevertheless, reformulating the angel in these texts as really God in human form accounts for several things. It explains not only transition from the angel to God Himself, but it also nuances further the issue with which we began, namely, the moment of confusion. This moment is required because the angel is essentially an illusion, a piece of the supernatural that poses as ordinary reality for a time. The angel, in other words, is not some lesser order of divine being; it is God Himself, but God unrecognized, God intruding into ordinary reality. The angel can thus be invisible, as the angel was to Balaam, or contained in a bush, as with Moses, but mostly he appears to be a fairly ordinary-looking human. Indeed, there does not seem to be any functional difference between an angel looking human or being invisible or contained in a bush, since, once the moment of confusion is over, this first, apparent reality will in any case dissolve into a wholly new reality, the reality of God's very being. So there must always be a moment of confusion, followed by a click. […] [pg 34] There is, I think, an important difference between the way that most people nowadays (indeed, starting as early as the author of the Wisdom of Solomon) are accustomed to conceive of the spiritual and the way this same thing was conceived in ancient Israel, at least in the texts that we have been examining. There are not two realms in the Bible, this world and the other, the spiritual and the material-or rather, these two realms are not neatly segregated but intersect constantly. God turns up around the street corner, dressed like an ordinary person. He does not "enter the soul of a righteous man," He appears in an actual brushfire at the foot of a mountain. And it is not even that, on such occasions, He enters the world as we conceive of it from somewhere else. Rather, it seems that the world itself as we conceive of it (at least the biblical world) has little cracks in it here and there. We conceive of it in one way, and most of the time it goes along with that conception; but now and again people turn out not to be people and ordinary reality turns out to be something quite different from what we thought. That is the whole point of the fog-donkeys start talking, perfect strangers seem somehow to know your wife's name, fires burn on and on, and so forth. These biblical texts could, of course, have been written differently. They could have angels who truly are messengers of God and do not, as we have seen, fade into God Himself; and these messengers could announce things, or do things, in a straightforward fashion to people who are not in a fog. The moment of confusion need have had no role in these narratives. The fact that it does, in text after text (even if, after a time, it became conventional), suggests that there was something essential about this confusion. It represents the biblical authors' most realistic sense of the way things actually are. The spiritual is not something tidy and distinct, another order of being. Instead, it is perfectly capable of intruding into everyday reality, as if part of this world. It is not just "in here"; it is also out there, a presence, looming. [pg. 35] #### 2.1.2 Gideon and the Messenger of God ![[Pasted image 20250118183758.jpg]] *Terebinth Tree: Oak of Mamre old view, near Hebron, Palestine. Created by De Bar, published on Magasin Pittoresque, Paris, 1882 (Shutterstock).* > [!info] Background > ***The date is Monday, January 20, 1100 BCE, and things are not looking good for the Israelites in the highlands of Mannaseh, near Nablus of today. Here's a brief report:*** **Judges, Chapter 6** 1 And the Israelites did evil in the eyes of יהו"ה , and He gave them into the hand of Midian seven years. 2 And the hand of Midian was strong over Israel. Because of Midian the Israelites made themselves the dugouts that are in the mountains and the caves and the strongholds. 3 And it happened when Israel planted, that Midian and Amalek and the Easterners came up against them. 4 And they encamped against them and destroyed the yield of the land all the way to Gaza, and they would not leave a source of livelihood in Israel, nor sheep nor ox nor donkey. 5 For they with their flocks and tents would come up, like locusts in multitude, and they and their camels were beyond numbering, and they came into the land to destroy it. 6 And Israel was sorely impoverished because of Midian, and the Israelites cried out to יהו"ה [...] > [!info] Background > *YHVH hears the cry of the people, and decides to intervene in history. In the story below, there is a dramatic development in the way the appearance of YHVH is perceived. Each time an angel or YHVH appear in the story, ask yourself: What exactly did Gideon see?* ו יא וַיָּבֹא מַלְאַךְ יהו"ה, וַיֵּשֶׁב תַּחַת הָאֵלָה אֲשֶׁר בְּעָפְרָה, אֲשֶׁר לְיוֹאָשׁ, אֲבִי הָעֶזְרִי; וְגִדְעוֹן בְּנוֹ, חֹבֵט חִטִּים בַּגַּת, לְהָנִיס, מִפְּנֵי מִדְיָן. יב וַיֵּרָא אֵלָיו, מַלְאַךְ יהו"ה; וַיֹּאמֶר אֵלָיו, יהו"ה עִמְּךָ גִּבּוֹר הֶחָיִל. יג וַיֹּאמֶר אֵלָיו גִּדְעוֹן, בִּי אֲדֹנִי, וְיֵשׁ יהו"ה עִמָּנוּ, וְלָמָּה מְצָאַתְנוּ כָּל-זֹאת; וְאַיֵּה כָל-נִפְלְאֹתָיו אֲשֶׁר סִפְּרוּ-לָנוּ אֲבוֹתֵינוּ לֵאמֹר, הֲלֹא מִמִּצְרַיִם הֶעֱלָנוּ יהו"ה, וְעַתָּה נְטָשָׁנוּ יהו"ה, וַיִּתְּנֵנוּ בְּכַף-מִדְיָן. יד וַיִּפֶן אֵלָיו, יהו"ה, וַיֹּאמֶר לֵךְ בְּכֹחֲךָ זֶה, וְהוֹשַׁעְתָּ אֶת-יִשְׂרָאֵל מִכַּף מִדְיָן: הֲלֹא, שְׁלַחְתִּיךָ. טו וַיֹּאמֶר אֵלָיו בִּי אֲדֹנָי, בַּמָּה אוֹשִׁיעַ אֶת-יִשְׂרָאֵל; הִנֵּה אַלְפִּי הַדַּל בִּמְנַשֶּׁה, וְאָנֹכִי הַצָּעִיר בְּבֵית אָבִי. טז וַיֹּאמֶר אֵלָיו יהו"ה, כִּי אֶהְיֶה עִמָּךְ; וְהִכִּיתָ אֶת-מִדְיָן, כְּאִישׁ אֶחָד. יז וַיֹּאמֶר אֵלָיו, אִם-נָא מָצָאתִי חֵן בְּעֵינֶיךָ; וְעָשִׂיתָ לִּי אוֹת, שָׁאַתָּה מְדַבֵּר עִמִּי. יח אַל-נָא תָמֻשׁ מִזֶּה, עַד-בֹּאִי אֵלֶיךָ, וְהֹצֵאתִי אֶת-מִנְחָתִי, וְהִנַּחְתִּי לְפָנֶיךָ; וַיֹּאמַר, אָנֹכִי אֵשֵׁב עַד שׁוּבֶךָ. יט וְגִדְעוֹן בָּא, וַיַּעַשׂ גְּדִי-עִזִּים וְאֵיפַת-קֶמַח מַצּוֹת, הַבָּשָׂר שָׂם בַּסַּל, וְהַמָּרַק שָׂם בַּפָּרוּר; וַיּוֹצֵא אֵלָיו אֶל-תַּחַת הָאֵלָה, וַיַּגַּשׁ. {פ} כ וַיֹּאמֶר אֵלָיו מַלְאַךְ הָאֱלֹהִים, קַח אֶת-הַבָּשָׂר וְאֶת-הַמַּצּוֹת וְהַנַּח אֶל-הַסֶּלַע הַלָּז, וְאֶת-הַמָּרַק, שְׁפוֹךְ; וַיַּעַשׂ, כֵּן. כא וַיִּשְׁלַח מַלְאַךְ יהו"ה, אֶת-קְצֵה הַמִּשְׁעֶנֶת אֲשֶׁר בְּיָדוֹ, וַיִּגַּע בַּבָּשָׂר, וּבַמַּצּוֹת; וַתַּעַל הָאֵשׁ מִן-הַצּוּר, וַתֹּאכַל אֶת-הַבָּשָׂר וְאֶת-הַמַּצּוֹת, וּמַלְאַךְ יהו"ה, הָלַךְ מֵעֵינָיו. כב וַיַּרְא גִּדְעוֹן, כִּי-מַלְאַךְ יהו"ה הוּא; וַיֹּאמֶר גִּדְעוֹן, אֲהָהּ אֲדֹנָי יְהוִ"ה--כִּי-עַל-כֵּן רָאִיתִי מַלְאַךְ יהו"ה, פָּנִים אֶל-פָּנִים. כג וַיֹּאמֶר לוֹ יהו"ה שָׁלוֹם לְךָ, אַל-תִּירָא: לֹא, תָּמוּת. כד וַיִּבֶן שָׁם גִּדְעוֹן מִזְבֵּחַ לַיהוָה, וַיִּקְרָא-לוֹ יהו"ה שָׁלוֹם; עַד, הַיּוֹם הַזֶּה--עוֹדֶנּוּ, בְּעָפְרָת אֲבִי הָעֶזְרִי. {ס} > [!info] > Translation by Robert Alter. I changed "the LORD" to יהו"ה. I also removed the words "messenger of" from verses 14 and 16, because while the messenger might be implied, only יהו"ה is named in Hebrew. 11 And יהו"ה ’s messenger came and sat under the terebinth that is in Ophrah, which belongs to Joash the Abiezerite, and Gideon his son was threshing wheat in the winepress to conceal it from Midian. 12 And יהו"ה ’s messenger [מלאך יהו"ה] appeared to him and said, “יהו"ה is with you, valiant warrior.” > [!question] > *The messenger **appeared** in verse 12. So in verse 11 the messenger was ...?* 13 And Gideon said to him, “Please, my lord, if יהו"ה is with us, why has all this overtaken us, and where are all His wonders of which our fathers told us, saying, ‘Did not יהו"ה bring us up from Egypt!?’ And now יהו"ה has abandoned us and given us into the grip of Midian!” > [!question] > *What did Gideon just say to the angel of יהו"ה !? Also, notice who is speaking in verse 12 and who in verse 14.* 14 And יהו"ה turned to him and said, “Go in this power of yours and rescue Israel from the grip of Midian. Have I not sent you?” 15 And he said to him, “Please, my Lord, how shall I rescue Israel? Look, my clan is poor in Manasseh, and I am the youngest in my father’s house.” 16 And יהו"ה said to him, “For I shall be with you, and you will strike down Midian as a single man.” 17 And he said to him, “If, pray, I have found favor in your eyes, give me a sign that you are speaking with me. 18 Pray, do not move from here until I come to you and bring out my offering and set it before you.” And he said, “I shall sit here until you return.” 19 And Gideon had gone and prepared a kid and an ephah worth of flour of flatbread. He put the meat in a basket and the broth in a pot, and he brought it out to him under the terebinth and brought it forward. > [!NOTE] > *That's the second time the terebinth tree has been mentioned. Above, it was under the tree that the messenger first appeared. We should note that ancient Israelites offered incense and sacrifice upon altars beneath sacred trees in the high places.* 20 And God’s messenger [מלאך אלהים] said to him, “Take the meat and the flatbread, and set them on yonder crag, and pour out the broth.” And so he did. 21 And יהו"ה ’s messenger reached out with the tip of the walking stick that was in his hand and touched the meat and the flatbread, and fire went up from the rock and consumed the meat and the flatbread. And יהו"ה ’s messenger went from his sight. 22 And Gideon saw that he was a messenger of יהו"ה . And Gideon said, “ Alas, יהו"ה my Master, for I indeed have seen a messenger of יהו"ה face-to-face.” 23 And יהו"ה said to him, “It is well with you. Do not fear. You shall not die.” 24 And Gideon built there an altar to יהו"ה , and called it יהו"ה Shalom. To this day it is still in Ophrah of the Abiezerites. ### 2.2 God in the Bible (2): The Spirit of YHV-H #### 2.2.1 Speakers in Ecstasy ##### Hebrew and JPS ![[Samuel 10 JPS 1985]] ##### Jewish Study Bible Commentary ![[Jewish Study Bible on the Anointing of Shaul - Shmuel 1-10]] ##### Robert Alter's Translation ![[Samuel 10 Alter]] ##### Robert Alter's Commentary ![[Samuel 10 Robert Alter Commentary]] ![[Circular Tenfold Name Chart]] <div style="page-break-after: always;"></div> ### 2.3 God in the Middle Ages (1): The Spirit of YHV-H in Rabbi Avraham Abulafia ![[21 Abulafia Anointing Oil Text in Hebrew-English Table]] ![[Anointing Oil Commentary]]