Sunday, August 5, 2012

THE FIRST TIME I MARRIED MY SECOND WIFE: VA'ETCHANAN


The First Time I Married My Second Wife: Va'Etchanan (I plead; I implore)
[Deuteronomy 3:23-7:11]            
This d’var Torah honors my father-in-law Willie Mazer, who at the age of 92 never forgets or misses a trick when playing cards or fails to do the daily Sudoku puzzle.  I am pleading with him to do a “nona-peat” of his Bar Mitzvah on Miketz around his 93rd birthday on December 24th.  Please plead with me.  I also tip my kippah to that other son of Baltimore, Michael Phelps, for his double-triple at the Olympics.   He is, however, a long way from competing with Willie in the mikvah.
Let’s begin.  The first time I married my second wife, she vowed to be a good citizen.  That surprised me.  Where did that come from?  Girl Scouts? And what about being the good wife? By the second time I married my second wife on March 18 (chai), 2012, but for the first time under the laws of Moses, I think I had it figured out, a bit less than 14 years after we first met.  Was it just good luck that her Hebrew name is Rachael?  Or maybe I was rolling sevens?
Maybe today’s parsha has the key to this puzzle.  For the second time this year, we remember the seminal rock concert and wedding event joining forever, for better and for worse, Israel and God.  The wedding singers were that lapidary group known as Shema and the Ten Statements; we remember it, like Woodstock and our own weddings, because we were there, right?  Let me share with you what I remember, see if you remember the same things and then consider what Moses reminds us that we remembered. 
Chagall: Creation Giclee Print
Marc Chagall's Creation

To narrow it down, let’s look at statement four, more specifically at the two rationales for number four.  Remember in Exodus at Sinai that we had only one thing to remember?  But, now at the edge of the Promised Land we suddenly remember two miraculous acts of creation, one of the physical world and one of the political world in the form of Israel.   On July 4th of this year, those two worlds collided again with the 226th anniversary of the Declaration of Independence and the announcement of the discovery of the Higg’s Boson, the so-called God Particle that sparked the Big Bang.
big bang graphic

 That recent collision of the political and physical worlds may also have had something to do with what was left out of the Ten Statements – the 603 mitzvoth that did not make the top ten chart.   Keep these lucky numbers in mind:  from the Rambam’s positive mitzvoth:  11, 17, 18.  Remember what they are?
We did, of course, as you remember, get all of the 603 – including the three lucky numbers -- by way of hearsay; Moses heard them and then said it to us.  We learned them at Sinai and then re-learned them just before entering the Promised Land.  Some scholars argue that today’s text was crafted as part of a third act of creation, an act by humans blessed by God when the exiles returned from Babylon to begin building the second Temple and, at the same time, reestablish Israel, without a king but with an abridged torah.  The third act was sparked by the discovery of the document that we are discussing today, a sort of declaration of independence and a short form version of the constitutional Torah that goes with it.
Let’s get to the big question: What comes from the big idea that a single creative force gives order to the physical and political realms of our human existence? How does that singularity make us – individually and collectively -- a junior partner in the continuing creative process of our ethical traditions and the discovery of the processes governing the physical world?

Moses receiving the Tablets of Law - Marc Chagall
Marc Chagall:  Moses receiving the Ten Statements
Marc Chagall: Moses Receiving the Ten Statements at Sinai
The connection of one of the Hebrew creation stories to the Declaration of Independence cannot be mistaken:  “We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of happiness.”  These truths are derived from “the Laws of Nature and of Nature’s God.”   John Locke, in his first Treatise of Government, started with Genesis, even making a rather modern sounding argument for equal rights of women based on a close reading of the Hebrew text.  Locke, as you remember, was high up on the required reading list for the drafters of the Declaration.
Diagram of the Collision that revealed the Higg's Boson
 It is equally obvious that modern science, especially particle and astrophysics, is driven by a monotheistic world-view.  Hence, the search for a unified field theory and the assumption that time and creation trace back to a single event that may hinge on a single particle.  In the absence of Higg’s Boson, all particles behave like light photons darting around without any mass.  Enter the boson and particles begin to spin, thereby nothing becoming something by gaining weight.
http://quantumwavepublishing.com/wp-content/uploads/2012/06/LHC.jpg
CERN Collider where the "God Particle" was discovered.
Curiously, the scientific account of creation follows this sequence: a universe that is void and without form, then light, then Higg’s spark, and then everything else.  Bottom line: this and other science does not happen without intelligible order in the physical world.   Pretty obvious now, but not so much several thousand years ago.
 
The great Jewish sage, Albert Einstein, famously said, “God does not play with dice.”  He said this as a rejection of quantum mechanics, without which the God Particle would never have been discovered.  What Einstein should have known:  God might play with a dreidel.  Play along with me for a minute and think of a dreidel as a metaphor both for the Higg’s boson and also for the Torah which imparts the “spin” to make us all good citizens of Israel, Israel being a kind of aspirational Utopia (a city of words) and also an existing political state.   The spin keeps the dreidel upright; the Torah keeps the good citizens of Israel upright.
Outside of Israel, the letters on the four sides of the driedel are: נ (Nun), ג (Gimmel), ה (Hay) and ש (Shin), which stand for the Hebrew phrase "Nes Gadol Haya Sham." --  "A great miracle happened there [in Israel]."  The miracle, as you may recall, was the oil that kept the light burning in the Temple.  The Torah also lights our way.
After the State of Israel was founded in 1948 the Hebrew letters were changed for dreidels used in Israel. They became: נ (Nun), ג (Gimmel), ה (Hay) and פ (Pey), which stand for the Hebrew phrase "Nes Gadol Haya Po." -- "A great miracle happened here."
But the letters also have Yiddish equivalents, two of which stand for something and nothing.
Nun stands for  "nichts," which means "nothing" in Yiddish. If the dreidel lands with a nun facing up the spinner gets nothing.
Gimmel stands for  "ganz," which is Yiddish for "everything." If the dreidel lands with the gimmel facing up the spinner gets everything in the pot.  Why not also think of the dreidel as a symbol for two acts of creation?
How did we get from Va’ Etchanah to July 4, 2012?  The twin remembrances for Shabbat celebrate the same fundamental concepts of law and order for the ethical and the physical worlds and remind us of the same principles of inquiry and reasoning that lead to an ethical life and good citizenship as well as scientific discovery.  For the most part, the concept of an ordered and good creation means that magic and mysticism fade from significance in both universes.  For that reason and by the process of reasoning, mainstream rabbinic Judaism has cultivated a culture of questioning and learning that builds from one generation to the next.
It did take awhile before this uniquely Jewish view of the world and way of living in that world came to have a significant influence on science and ethics outside of its own culture.  To see how it spread and what it came to mean for ethics brings us back to lucky numbers 11, 17 and 18. 
11:  To teach the wisdom of Torah and to study it, or, as it is called, “Talmud Torah.”  This implies learning how to learn as well as learning and following the principles of the Torah.
17:  To have every king (ruler) who reigns over us write a Torah scroll for himself and not depart from it.    This implies that all men are equal and subject to the Torah, a government of laws and not of men.
18:  To have—everyone among us – a Torah scroll of one’s own, and writing it oneself is extremely commendable and preferred.  This implies the duty of each citizen of Israel to know and follow Torah.
Each mitzvah derives from the Kriat Shema:  learning the Torah and teaching the Torah, one generation to the next and all Jews being subject equally to the Torah regardless of their station.  They embody an active and creative stance toward the ethical world in contrast to the passive and contemplative characteristics of other philosophies and religions.  The ideal is a nation of priests, meaning a learned citizenship.   In practice, pursuit of the ideal over the ages created a Jewish culture with the highest rate of literacy, and also achievements in many walks of life far out of proportion to their numbers, but this only after the Jewish emancipation in Europe.    
During the period from the destruction of the second temple (70 C.E.) until the turn of the seventeenth century, the unique world view of Judaism was repressed and marginalized. Through a culture of learning and literacy the Hebrew world view endured, was preserved in Torah and Talmud.  Eventually that world view resurfaced 16 centuries later as Europe emerged from the middle ages.

What happened then that brought light back to light?  It began in 1450 with the printing of the Gutenberg Bible.  In 1534, the Luther Bible in German went to press.  In 1611, the King James Bible followed in English.  Suffice it to say, the word of the Torah was getting around, and became widely accessible to scholars and then lay people other than Jews.  By the 18th Century, most literate families had a bible in their home, often the only book.
Natural law, a concept of law based primarily on the Judaic world view, emerged in the 17th Century, most notably in the writings of Thomas Hobbes in Leviathan, John Locke in the First Treatise, and then Rousseau, Immanuel Kant, and in our day John Rawls.  The social contract theorists, drawing heavily on covenental concepts, provided the intellectual underpinnings for the Declaration of Independence, less explicitly the Constitution and more explicitly the social consciousness that sparked the Civil War and, in the last century, the civil rights movement and the universal declaration of human rights.

 
We begin the celebration of Shabbat by lighting two candles.  At the end of Shabbat, we light a braided candle (two candles in one).   The rabbinical tradition explains that we light one candle to remember the creation and one to remind us to observe Shabbat.  
 
We also, customarily, light two candles at a Jewish wedding.  I asked a rabbi in Baltimore if the same rationale applied.  “No,” he said, “We have two in case one blows out.  The custom started in Eastern Europe where many weddings took place at night and in drafty places.”  We need richer symbolism for this custom.
It seems to me that Torah, tradition and custom do not preclude us from seeing another layer of meaning in the candles we light to remember and keep the Sabbath, to celebrate two acts of creation, to celebrate our weddings and do our best to understand the powerful works of creation embedded in our physical and moral universe.  We also need to educate future Einsteins on the powerful symbolism of the driedel.
I am delighted with the surprising vows from our first wedding, and more delighted with the reaffirmation of those vows in our second wedding.  As the caterer advised us before the second wedding:  “You want to get it right because you only get married twice for the first time once.”  And so it was also for the marriage of Israel and God the first, second and third times.
SELECTED SOURCES

1.             Creation: The Impact of an Idea, edited and compiled by Daniel O’Conner and Francis Oakley (Scribner 1969).  Download PDF at http://www.google.com/url?sa=t&rct=j&q=&esrc=s&source=web&cd=6&ved=0CHcQFjAF&url=http%3A%2F%2Fwww.contra-mundum.org%2Fbooks%2FCreation.pdf&ei=SlQeUPvSAcjb6wHI44HgDQ&usg=AFQjCNFZvuBZoHR4G_bp8qy60i6cmDvWoQ&sig2=kW4fo5QLjSFyH_IKLLOSwg

2.             New York Times Op-ed Page July 4, 2012

a.    “Was the Declaration of Independence Christian?” Michael L. Myerson Professor of Law University of Baltimore Maryland

b.   “The Spark that Caused the Big Bang” Michio Kaku, Professor of Theoretical Physics CUNY

3.             First Treatise of Government: The False Principles and Foundation of Sir Robert Filmer, and his followers, are Detected and Overthrown [The "Divine Right of Kings"], John Locke http://www.lonang.com/exlibris/locke/

4.             A Very Short Introduction to Nothing, Frank Close Professor of Physics Oxford University, Oxford University Press (2009)

5.             Stanford Encyclopedia of Philosophy, www.plato.stanford.edu/entries/locke

6.             “Type Scenes and the Uses of Convention,” Robert Alter in Critical Inquiry, Vol. 5., No. 2 (Winter, 1978), pp. 355-368, The University of Chicago Press http://www.justor.org/stable/1343017

7.             How Convention Helps Us Read: The Case of the Bible’s Annunciation Type-Scene,” Robert Alter in Prooftexts, Vol. 3, No. 2 (May 1983), pp. 115-130, Indiana University Press http://www.justor.org/stable20689065

8.             The Five Books of Moses: A Translation with Commentary, Robert Alter, W.W. Norton & Company (2004)

9.             The JPS Torah Commentary:

a.     Genesis, Nahum M. Sarna (1989)

b.   Exodus, Nahum M. Sarna (1996)

c.    Deuteronomy, Jeffrey (1996)

10.          The Golden Age of Jewish Achievement: The Compendium of a Culture, a People, and Their Stunning Performance, Steven L. Pease, Decaulion (2009)

11.      Cities of Words: Pedagogical Letters on a Register of the Moral Life, Stanley Cavell, The Belknap Press of the Harvard University Press (2004).

12.      Rachel Calof's Story: Jewish Homesteader on the Northern Plains, Indiana University Press (1995)

 

 




 © David A. Holzworth  Delivered at Congregation Bnai Tzedek August 4, 2012

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