I ask ‘How?!’

What name of God is an anchor for you through this period of ever-growing mourning? A recent study session* asked participants to focus on this question, based on text from Psalm 16:8:

Shiviti YHVH l’negedi tamid

“I am every mindful of the divine presence”

or “Divine presence is in front of me always”

Participants shared many names — Shekhinah [indwelling presence], Ruach Ha-olam [spirit/breath of all], Ein Sof [without end], “Matir Asurim — the one who releases the bound,” HaTzur (the Rock)….All that came to mind for me was: “Eikha?! [How?!]” —

and, after some further sitting, Psalm 25:4-5

דְּרָכֶיךָ יְהֹוָה הוֹדִיעֵנִי אֹרְחוֹתֶיךָ לַמְּדֵנִי׃

הַדְרִיכֵנִי בַאֲמִתֶּךָ  וְלַמְּדֵנִי כִּי־אַתָּה אֱלֹהֵי יִשְׁעִי אוֹתְךָ קִוִּיתִי כל־הַיּוֹם׃

Let me know Your paths, YHVH;
teach me Your ways;

guide me in Your true way and teach me,
for You are God, my deliverer;
it is You I look to at all times.

Later, I was reminded of another text, one which relates in a round about way to the Joseph story — from the current Torah reading cycle — and to my own confusions these days….

Joseph and “Your Own Pit”

Proverbs 5:15-17 says:

15) Drink water from your own cistern [bor-kha],
Running water from your own well.
16) Your springs will gush forth
In streams in the public squares.
17) They will be yours alone,
Others having no part with you

This image from Proverbs echoes language in the Joseph story: His brothers “took him and cast him into the pit [ha-bor]. The pit was empty; there was no water in it” (Gen 37:22).

Commentary on the Proverbs passage links water to Torah and describes an empty pit as a new learner:

R. Akiva says: It is written: “Drink waters from your pit.” A pit, in the beginning, is unable to supply a drop of water of its own, containing, as it does, only what is put into it. So, a Torah scholar, in the beginning, has learned and reviewed only what their teacher has taught them.
“and flowing waters from your well”: Just as a well flows living waters from all of its sides, so, disciples come and learn from the “flowing” Torah scholar.
And thus is it written: “Your fountains will spread abroad.” Words of Torah are compared to water. Just as water is life for the world, so, words of Torah, as it is written (Proverbs 4:22)
Sifrei Devarim 48:5

I am sure there is commentary linking this passage to the Joseph story….

…if anyone knows, please advise. Otherwise, I’ll look it up and update….

At the time of this incident, Joseph was young, still what we now call a teenager. And his behavior to his family does seem, at least on the surface, quite immature. So, it is tempting to view him as without Torah yet.

But, many young people have absorbed Torah in all sorts of ways. And different commentary, based on the expression “ben zekunim” (Gen 37:3), says that Jacob had been teaching Joseph “Torah of Exile,” learned from Shem and Eber. (More here.) So, what I’m thinking THIS WEEK — who knows what is to come — is that maybe Joseph did not yet have his own Torah.

And that leads me, as very little in this world does not, to Star Trek.

“I fly the ship”

I am still catching up on Star Trek: Strange New Worlds and recently saw Season Two, Episode 4, “The Lotus Eaters” (originally aired: July 6, 2023). In this episode, the whole Enterprise crew has lost their memories (but not skills), and the ship’s pilot is trying to remind herself of her role.

I’ve shared this to start at 46 seconds in —

WARNING: The only real violence in the last 3 minutes of this clip is to, and from, some space rocks. But the first 45 seconds are very violent and, on their own, add little to the scene with the pilot. So, view with that caution in mind, please.


When Ortegas yells at the ship’s computer — which she does not recognize, due to the odd memory losses, and so addresses as “miss” and “ma’am” — I was right there with her: “Stop the rocks!”

“Yes, ma’am, please, right now: Stop the rocks!” seems very close to what I’m yelling at civic leaders, at Jewish communities, at the universe, at God. All day. Every day.

So, I was immensely moved by her gradual realization that she might be able to do something to improve the situation, for herself and others: “I’m Erica Ortegas, and I fly the ship!”

Earlier in the episode, Ortegas is not pleased to lose a very rare opportunity for an away mission… with its chance to wear a spiffy fur-like hat in the local culture’s style. Her annoyance is presented mostly as a question of boredom. But don’t we all ask ourselves why we don’t get to be on the fun mission instead of stuck with work based on choices we made long ago? or maybe based on how others view us and our skills? I really resonated with her frustration when told she was needed on the ship instead.

…For more on this episode, here is a piece at Tor and one at Escapist Magazine (see also Memory Alpha)….

I hope Ortegas gets her away mission (although some do point out the perils of being a red-shirt in such circumstance). But I also loved watching her figure out that she could, indeed, do something other than yell about the rocks.

“I am… and I…”

On ordinary days, it can be a struggle to figure out what we can contribute to the world at any moment, however small and unworthy or huge and daunting it may seem. On days when space rocks are bombarding the ship and no one seems in charge… those are the days when all I seem able to manage is a cry of Eikha!?

Some days the answer is: well, I can empty the dishwasher or clean the bathroom. Or, I can answer this letter from a friend or send a gift for the neighbor’s new baby. Some days the answer is: I can assist a colleague in an important electoral campaign, or I can join a protest, or I can share news that seems crucial but ignored. And sometimes, the answer might be: I can sit right here until I figure out what it might mean to “plot a course” for myself and others.

And that brings me back to Psalm 25: Let me know. Teach me. Show me. Guide me.

It is painful to sit with the uncertainty while a crisis unfolds. But maybe sometimes getting to one’s own Torah means staying with the question: “I am Virginia Spatz, and I ask ‘How?!'”


* Rabbis4CeaseFire final shloshim study session


Featured image is from Star Trek Strange New World (S2E04). See, e.g., Escapist article or Memory Alpha.

Alt text for featured image: Enterprise pilot Erica Ortegas in uniform at her station, focused on flying the ship.

Aramaic, Arabic and Jewish Names of God


This post was updated, 8/28/18, correcting an error in the section on Aramaic names for God. HaMakom [The Place] and Ribbono Shel Olam [Master of the Universe] are Hebrew. (Thanks to Norman Shore for pointing out the mistake; only took me 18 months to make the correction!)

יתגדל ויתקדש שמה רבא

In a previous post, I mentioned that kaddish is not filled with God’s names, as are many of Jewish prayers, but about God’s name. Consider, e.g., the Amidah — Judaism’s central tefilah [prayer], which speaks directly to God, using the four-letter name [YHVH] and second-person address [masc. sing. “you”]; it begs, for instance, “May YOUR greatness and YOUR holiness be realized… [תתגדל ותתקדש].” In contrast, the kaddish speaks in the third-person, and asks, as it’s often translated, “May HIS great name be magnified and sanctified [יתגדל ויתקדש שמה רבא].”

In trying to make this point, I accidentally gave the impression that I meant that Aramaic, as a language and/or as employed by the Rabbis, had no name for God. This is far from the truth (see below) and not what I meant. But the misunderstanding led to an interesting discussion at Temple Micah’s recent Siddur Study session.

In many translations of kaddish, “רבא (rabba),” which appears in the first line and in the congregational response, is rendered “great,” as in “[God’s] great name.” But one participant argued that “rabba” could be read as a noun, rather than an adjective.

Here is the way that “rab” is translated in the Comprehensive Aramaic Lexicon:

rb, rbˀ (raḇ, rabbā) n.m.
chief; teacher
rb (raḇ, rabbā) adj.
great, big

The final aleph makes “rab” (“chief” or “teacher,” here) into “the chief” or “the teacher.” So, if rabba is read, not as “great” but as “The Teacher” or “The Chief,” this could be a name of God. It would parallel, he argues, “Rab” as “Lord” in Arabic.

Here, as one of many examples, is the first appearance of Rab, usually rendered “Lord,” in the Quran:

1_2

Alhamdu lillahi rabbi alAAalameen
[All] praise is [due] to Allah , Lord of the worlds
— Sura 1:2, from this great interactive study tool

This change of reading of “Rabba” does not alter the pervasive third-person nature of the kaddish. But it does provide food for thought and reminds us of the close associations, or entanglements, in neighboring conceptions of God.

Continue reading Aramaic, Arabic and Jewish Names of God

Va-eira: A Path to Follow

Amram took to wife his father’s sister Jochebed, and she bore him Aaron and Moses; and the span of Amram’s life was 137 years. The sons of Izhar: Korah, Nepheg, and Zichri. The sons of Uzziel: Mishael, Elzapha, and Sithri. Aaron took to wife Elisheba, daughter of Amminadab and sister of Nahshon, and she bore him Nadav and Abihu, Eleazar and Ithamar. the sons of Korah: Assir, Elkanah, and Abiasaph. Those are the families of the Korahites. And Aaron’s son Eleazar took to wife one of Putiel’s daughters, and she bore him Phinehas. Those are the heads of the ancestral houses of the Levites by their families. Continue reading Va-eira: A Path to Follow

Va-eira: More Great Sources

God spoke to Moses and said to him, “I am HASHEM [YHVH]. I appeared [va-eira] to Abraham, to Isaac, and to Jacob as El Shaddai, but with My Name HASHEM I did not make myself known [nodha’ti] to them.
Shemot/Exodus 6:2-3 (Stone translation*)

The Holy Name of Being

Rabbi Shefa Gold writes:

THE BLESSING OF VA-EYRA comes to us as God’s self-revelation. “I am YHVH – I am Being itself. And yes I am the same one that your ancestors perceived as El Shaddai, the very same One. All the names you have called Me are aspects of the One, and now you are ready to receive a glimpse of the Whole, that Unnameable One. [Exodus 6:2]

“You will see Me and know Me through the process of liberation that you are about to experience… Freedom is the key to knowing Me… Through this process I will bring you to fulfillment, to a state where you can receive the divine inheritance, which is the knowledge of the divine spark at your core. I am YHVH. I am Being itself.” [Exodus 6:6-8]

In receiving the blessing of Va-eyra, I place my journey in the context of cosmic process. I know that every tragedy I suffer and every delight I enjoy moves me towards the fulfillment of the divine promise. As each face of God appears to me, I can see it in the greater context of the One. Each day in my prayers I can remember (with the Sh’ma3 ) that all conceptions of God (Eloheynu) are aspects of YHVH, which is Being itself. Continue reading Va-eira: More Great Sources

Va-eira: Great Source(s)

God [Elohim] spoke to Moses and said to him, “I am HASHEM [YHVH]. I appeared [va-eira] to Abraham, to Isaac, and to Jacob as El Shaddai, but with My Name [u-shemi] HASHEM I did not make myself known [nodha’ti] to them.
Shemot/Exodus 6:2-3 (Stone translation*)

There is a raft of commentary on just these two verses. Nechama Leibowitz, for example, directs two of her six essays on this portion — in New Studies in Shemot/Exodus* –to these first two verses, discussing many classical, and a few contemporary, commentaries along the way.

Some commentary focuses on the variety of names for God — Elohim, El Shaddai and YHVH — used in this brief span. Some, the verb nodhati, “made myself known.” Cassuto combines several of these themes in his commentary*:

…This enables us to understand the text before us clearly: I revealed Myself (God declares) to Abraham, Isaac and Jacob in My aspect that finds expression in the name Shaddi, and I made them fruitful and multiplied them and gave them children and children’s children, but by the name YHWH (the word shemi [‘My name’] is to be construed here as an accusative of nearer definition, and signifies ‘by My name’), in My character as expressed by this designation, I was not known to them, that is, it was not given to them to recognize Me as One that fulfills His promises, because the assurance with regard to possession of the Land, which I had given them, I had not yet fulfilled….

Some teachers take a more inward approach to the meaning and experience of ‘knowing’ the Name. See More Great Sources: The Holy Name of Being.

*For complete commentary citations, please see Source Materials.

The “Opening the Book” series was originally presented in cooperation with the independent, cross-community Jewish Study Center and with Kol Isha, an open group that for many years pursued spirituality from a woman’s perspective at Temple Micah (Reform). “A Song Every Day” is an independent blog, however, and all views, mistakes, etc. are the author’s.