Archive for the ‘Parsha 26 - Sh'mini’ Category

God Is Not Binary

Saturday, April 17th, 2010

When God made mankind, he put them in the Garden and told them they could eat from every plant, right?

Genesis 1:29  And God said, “Behold, I have given you every plant yielding seed that is on the face of all the earth, and every tree with seed in its fruit. You shall have them for food.

Genesis 1:1-2:3 is a summary of creation week. Genesis 2:4-25 tells the same exact story but from a different vantage point. It’s hazy regarding the passage of time, leaves out some details, and adds some others. That doesn’t mean the two accounts are contradictory, only that they have different foci.

There is one problem, however. There is an apparent contradiction between Genesis 1:29 and 2:16-17.

Genesis 2:16-17  And the LORD God commanded the man, saying, “You may surely eat of every tree of the garden,  (17)  but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die.”

Which is it? Can man eat every plant or not? The answer is yes!*

There is no contradiction. The confusion is not in the words, but in the reader who treats them like a mathematical text. Genesis was written to be understood by ordinary people. It’s bare meaning had to be accessible to shepherds and farmers, so it was written in the same basic language that they themselves used. When a subsistence farmer says, “Let’s get all these fields planted,” does he mean every single field in existence? Of course not. Does he even mean all of his own fields? No again. He only means all the fields that are supposed to be planted at this time, and he expects that everyone to whom he is speaking will understand that. The ancient Hebrews knew the story of the Garden of Eden and the Tree of Knowledge of Good and Evil. When they heard it read, “I have given you every plant that grows on the earth,” they didn’t need to hear “except for this one” to understand that there was at least one exception.

We don’t need to hear it either. Instead, we need to understand that God and his words recorded in the Scriptures are holistic. They are a unified whole (echad in Hebrew) with depth and height and breadth. We cannot understand the words of Paul or John without understanding Moses and Isaiah, because the latter are a foundation and framework for the former. Likewise, since we do not live within the cultural context of Moses or Isaiah, we cannot completely understand their words either without Paul and John to finish the walls and trim. Scripture is a house, not a line.

* Consider Genesis 9:3 and Leviticus 11 with this principle in mind.

Sh’mini 5770 Assignment

Saturday, April 10th, 2010

Leviticus 10:6  And Moses said to Aaron and to Eleazar and Ithamar his sons, Do not uncover your heads nor tear your clothes, lest you die, and lest He be angry on all the people. But let your brothers, the whole of Israel, mourn the burning which YHWH has kindled.

Assignment for April 10, 2010: Be careful that your emotions don’t lead you to neglect your responsibilities to those around you. Keep close tabs on your feelings this week. If you sense that anger, resentment, sorrow, jealousy, or some other emotion is pushing you away from some task or decision on which you know other people are depending, make a conscious choice to fulfill your responsibility in spite of your feelings.

Check back and post your thoughts and experiences. Next week I’ll post a new assignment derived from Tazria-Metsora.

Sh’mini 5770 – Self-Directed Worship

Tuesday, April 6th, 2010

Leviticus 10:1  And Nadab and Abihu, the sons of Aaron, each took his censer and put fire in it, and put incense on it, and offered strange fire before YHWH, which He had not commanded them.

Leviticus 10:16-20  And Moses carefully looked for the goat of the sin offering. And behold, it was burned! And he was angry with Eleazar and Ithamar, the sons of Aaron left alive, saying,  (17)  Why have you not eaten the sin offering in the holy place, since it is most holy, and He has given it to you to bear the iniquity of the congregation, to make atonement for them before Jehovah?  (18)  Behold! The blood of it was not brought within the holy place! You should indeed have eaten it in the sanctuary, as I commanded.  (19)  And Aaron said to Moses, Behold, this day they have offered their sin offering and their burnt offering before YHWH. And such things have happened to me. And if I had eaten the sin offering today, should it have been accepted in the sight of YHWH?  (20)  And Moses heard, and it was good in his eyes.

Aaron’s sons, Nadab and Abihu, spontaneously worshiped God by offering incense, and they were destroyed for it. Aaron disobeyed God by not precisely following the rules of the sin offering. Nadab and Abihu were destroyed, while Aaron was justified. God appears to have acted arbitrarily and unfairly.

This appearance is due to our limited vision. God sees through us. He knows us all the way down to the heart and bone. Nadab and Abihu were not destroyed for an act of spontaneous worship. They were destroyed for acting presumptuously. They said in their hearts, “We know what God really wants. We can improve on the worship he commanded.” Aaron was not destroyed, despite his disobedience, because he said in his heart, “I am full of sorrow and anger and am not able to atone for the sins of the people with such sin in my heart.” Instead of eating some of the sacrifice and using the blood to atone for Israel, he burned it all, sending everything directly to God. Although he was disobedient, he acted out of humility and reverence, while his sons acted out of pride.

Abominations

Tuesday, March 16th, 2010

I did a quick survey of “abomination” and its close synonyms in the Torah in response to a question from a good friend. I had to correct a couple of misconceptions that I have entertained for years. There are several Hebrew words used for this idea, but two in particular stood out:

Hebrew: Shekets/shakats/shikuts
English: Something detestable/abominable, to detest, to make detestable
Context: Non-kosher animals of all kinds are to be considered detestable to you. Things that are shekets are also tamay (from a root word meaning hidden, hence walled off, usually translated as unclean, defiled, or impure). Eating non-kosher swarming things (presumably all kinds of insects except a few approved locusts) makes you unclean/tamay.

Hebrew: Toaybah
English: Disgusting, abominable
Context: Idols, idolatry, idolaters, sorcery, witchcraft, copying pagan worship, homosexuality, bestiality, wife swapping, and using unjust weights are all toaybah to God and the land. Eating with Hebrews and sacrificing sheep are toaybah to Egyptians.

There is definitely a difference between the two words, but it seems to be lost on the English translators. The major difference that I can see is that “shekets” is used when God commands us to hold a thing to be detestable, like trying to train a child not to eat something he found on the ground. It’s not that the parent is repulsed by the child eating it so much as he needs to teach the child to be repulsed for himself. On the other hand, if something is “toaybah,” then God doesn’t want us to do it for his sake, because he finds it repulsive or because the land itself rebels against it.

With that perspective, it seems perfectly reasonable to say that God told us not to eat those animals because it’s bad for us to do so. Whether it’s bad physically or spiritually or both is another question. The last option gets my vote.

What!? God Was Right!? Again!!??

Wednesday, February 10th, 2010

Biological Risks of Eating Reptiles

02/10/2010 …A study shows that eating these animals can have side effects that call into question the wisdom of eating this ‘delicacy.’

God’s rules for what animals you should eat and what you shouldn’t are not about health. Let me say that again: Eating kosher isn’t about health. It’s about obedience. However, having said that, eating kosher is almost certainly healthier than not.

Exodus 15:26 And said, If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I am the LORD that healeth thee.

Shmini 5769 – Eat Up!

Tuesday, April 14th, 2009

Leviticus 11 lists the basic rules of kashrut:

  1. Land animals that are cloven-hoofed and chew the cud are food. Any animal with one and not the other is not food.
  2. Water animals that have fins and scales are food. Anything in the water with one and not the other is not food.
  3. Birds of prey or carrion are not food.
  4. Certain other birds are not food, but due to translation uncertainties and a lack of defining characteristics in Torah, we have no way besides inference and tradition to tell us about birds that aren’t mentioned. (Here’s an interesting article: http://www.star-k.org/cons-keep-basics-birds.htm Living the Law: Reinforcing the Tradition with a Palpable Precedent by Rabbi Ari Z. Zivotofsky and Dr. Ari Greenspan.)
  5. Insects are not food except for four types of bugs that have over-sized rear legs for jumping.
  6. Anything that walks on paws or slithers on its belly is not food.

That leaves most ruminants, most fish, and many birds as suitable material for stew, salad, or stir-fry. No reptiles, amphibians, or shellfish allowed.

There are six common objections to a Christian or Messianic Jew to keeping kosher:

  1. Those rules were just because they didn’t have refrigeration. Now we know about tape worms and trichinosis and we keep everything frozen or at least cold before we cook it. Beef spoils if left unrefrigerated for too long, and chicken is dangerous if not cooked properly. Both are kosher. I’m sure you can see where I’m going with that.
  2. Jesus made all foods clean. We don’t have to obey those laws anymore. Actually, Jesus never said anything of the sort. When debating the Pharisees about whether or not it is acceptable to eat food with unwashed hands when that food would otherwise be perfectly kosher, he told them that they were so concerned about their own traditions that they were ignoring God’s actual laws. His central point was this: What difference does it make if a man eats with dirty hands (or eats pork or lobster!) if he is a murderer, a liar, or an adulterer? If you put something into your mouth, your body eventually purges it. If you put something into your heart, however, there is no automatic, natural process to remove it.
  3. That was only for the Dispensation of Law. God told Noah he could eat any animal. That changed when God gave the law at Mt. Sinai, then it changed again when Jesus rose from the grave. Now we are in the Dispensation of Grace and can ignore the Law of Moses. Moses wrote in Deuteronomy 12:20 that the Israelites could eat whatever meat they wanted, but just 2 chapters later he repeated the list of things that God didn’t want them to eat. Moses told us that Noah definitely knew which animals were kosher and which weren’t. Why did God tell him to take 7 clean animals and only 2 unclean?. Some were for sacrifices, but not all of them. They were almost certainly for food. Why didn’t he just send 4 of everything for variety’s sake? God told Noah “Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things.” Perhaps he was using a figure of speech just as he did in Deuteronomy 12:20, and a hyperliteral interpretation is inappropriate. Instead, it should be understood to mean, “Now you can even eat living things that move, just like you can eat plants.”
  4. Those are ceremonial laws. They don’t apply to us anymore. Only the moral laws are still in effect. I have never yet seen a reasonable defense of such a distinction in the Law. It’s an invention of man. To the contrary, God said, “Do not take anything away from my laws nor add anything to them.” On one side are hazy conjectures and complicated theories. On the other side are several very clear, unambiguous statements from God. I’ll go with the latter.
  5. All of the Law of Moses was abolished. It was entirely replaced with a new set of morals defined by Jesus and fleshed out by Paul: Love God with everything you’ve got, and love your neighbor as yourself. When Jesus was asked what is the greatest commandment, he quoted the Torah, and he said that all of the rest of God’s words hang on just two commandments. He didn’t say that the rest of Torah was no longer relevant. He didn’t add or subtract anything at all from the Torah. He didn’t even say anything new, although it might have been new to the Pharisees with their burdensome traditions:

    Matthew 22:37-40  Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets.

    Here are the originals:

    Deuteronomy 6:4-5  Hear, O Israel: The LORD our God is one LORD: And thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might.

    Leviticus 19:18 Thou shalt love thy neighbour as thyself.

    Here’s something else Jesus said about the Law of Moses:

    Matthew 5:17-19  Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.  Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.

    Note two things about that statement: 1) Whatever “fulfil” means here, it does not mean to destroy. 2) All will not be fulfilled until heaven and earth pass.

  6. The Law of Moses is still valid and still applies, but only to Jews. It was never intended to apply to gentile Christians. As far as salvation is concerned, “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.” The New Covenant was not promised to the nations, to gentiles. It was promised only to the houses of Israel and Judah. “The Gentiles have been made partakers of their spiritual things” and have been grafted into the tree of Israel, not the other way around. There is only one body in the Messiah, one nation, and one law.

[Edited to correct a few word errors and to add a sixth argument.]

Sh’mini 5768 – Black Hearts, All of Us

Monday, March 24th, 2008

Leviticus 10:1-11 “Nadab and Abihu…offered strange fire before the LORD, which he commanded them not.”

When addressing feminism there is no passage more appropriate than Jeremiah 17:9. “The heart is deceitful above all things, and desperately wicked: who can know it?” Nadab and Abihu evidently held to the same maxim as today’s emasculated church: “Listen to your heart.” I believe they meant well. They wanted to express their devotion to God in a dramatic way, but it is not man’s place to decide when, where, or how to worship God. Nor does a father allow his children to decide the ways in which he will be served. God allows us a wide margin of freedom in showing our love for him, as fathers do their children. However, just as there are some tasks in a house which are only appropriate for more mature children and only appropriate at certain times and when done in certain manners, there are tasks in his kingdom which God has set apart with more specific guidelines.

He appointed men to be the heads of their wives and the spiritual coverings of their houses. When women attempt to take on those roles, they are more likely to be harmed than blessed. There are dangerous spiritual forces at work in the world. When our hearts lead us to actions contrary to Torah, they deceive us and leave us vulnerable to consequences which we might not foresee or attacks against which we are not prepared to defend. It is better to accept God’s design without understanding than to rely on your own understanding and be burned like Nadab and Abihu.

Since a prohibition of the use of alcohol by priests while on duty immediately follows this story, alcohol was probably a factor. The mind and the heart work like antagonistic muscles, one balancing and controlling the other. Normally one’s reason should moderate his heart, but alcohol, drugs, and mind-altering substances of all kinds can affect the judgment, allowing the heart to hold too much sway over actions. Be wary of medications, especially those used for psychiatric purposes. It has long been known to the friends and families of antidepressant users that they can cause undesirable personality changes. Recently doctors have confirmed that they are wildly over-prescribed and used, probably causing far more harm than good.1

Perhaps the most difficult aspect of this account is Moses’ instruction to Aaron and his remaining sons to not show grief or sympathy for the two dead men. Nadab and Abihu walked their own path. No one forced them to act outside the covering of their priestly calling. They were not deceived by anything outside themselves, and no one else–not even alcohol–can accept any blame. When a wife consciously rejects her husband’s covering based solely on the feelings in her heart, whether under the influence of chemicals or not, she must accept the consequences of her own actions. Courts and other sympathizers who would blame her husband for her actions insult the woman by treating her as completely incapable of controlling herself, and they treat her husband unjustly. God will not hold them blameless who hold their hearts higher than his Law.

1 “Drug placebo differences in antidepressant efficacy increase as a function of baseline severity, but are relatively small even for severely depressed patients. The relationship between initial severity and antidepressant efficacy is attributable to decreased responsiveness to placebo among very severely depressed patients, rather than to increased responsiveness to medication.” Kirsch I, Deacon BJ, Huedo-Medina TB, Scoboria A, Moore TJ, et al., “Initial Severity and Antidepressant Benefits: A Meta-Analysis of Data Submitted to the Food and Drug Administration.” PLoS Medicine Vol. 5, No. 2, e45 doi:10.1371/journal.pmed.0050045