In less than a week, so much has been said to eulogize Nelson Mandela. Together with Frederik Willem de Klerk, he was responsible “for the peaceful termination of the apartheid regime, and for laying the foundations for a new democratic South Africa” (Nobel Foundation).
Mandela was a world icon, showing that nonviolent progress towards justice is possible.
Reading the eulogies has helped me as I struggle day after day to find hope. Generally, I don’t believe that humanity is evolving morally or spiritually. I find it tragic, in fact, that the wisest people are retired, while young learners lead the world. Human history seems a repetition of terrible mistakes.
Frankly, I cannot wrap my mind around the vision of Messianic time, even though the great Jewish philosopher Maimonides insists that hope is a pillar of Jewish spirituality. On Yom Kippur, I had a quick glimpse of hope. The idealism of my son and his friends, the liturgy’s endless prayers for peace, and the community’s yearning for self-improvement seduced me. But the glimpse soon faded into memory…
Until this week.
Last week, Rabbi Tsvi Blanchard commented on the story of Joseph’s reconciliation with his long-lost brothers. What a risk Joseph takes when he reaches out to these men he knew only as bullies! He reveals himself, literally and figuratively. Literally, he cries and cries. Speaking his brothers’ language, he says “I am Joseph.” Figuratively, he opens his heart, showing that he hopes to be received with love.
Where does Joseph get the courage to take the risk? He actually explains it in his own words. He tells his brothers, “Don’t feel bad that you sold me into slavery, because God put me here to save lives. God sent me ahead of you, to keep you alive ” (Genesis 45:5-7). Joseph believes in a grand narrative where everything ultimately turns out for the better.
Rabbi Blanchard says: Often we secretly hope for reconciliation, but fear taking the risk. Could we, he asks, follow Joseph’s lead? Could we allow ourselves to believe that the rift is part of a larger story with a happy ending? If we believed that was where we were headed, would we be more willing to take a risk?
This week, Rabbi Julie Danan says: Nelson Mandela must have believed in a greater good, too, as he became the public face of “Truth and Reconciliation.”
Hillary Kaplan adds: It’s easy to draw parallels between the Biblical character Joseph and the real man Mandela. Both were harmed in their youth; both served long prison terms; both were skilled politicians; both took risks for reconciliation; both were criticized for compromising too easily with the seat of power, and for failing to broaden economic opportunity.
Compromising is a risk, too, when you’re a politician. But you compromise in order to reach a vision of a greater good.
The great midrash collection Genesis Rabbah explains that the world was created for the sake of such a vision. In the mind of the editor, everything that happens leads ultimately to the flourishing of the Jewish people. And, of course, the flourishing of the Jewish people is necessary for the redemption of the world. History has a plan; the plan is set out symbolically in the Book of Genesis; and it is being realized even now.
Normally, this kind of thinking seems ludicrous to me. It’s irrational, it’s patently false, it’s ethnocentric. Nothing in my mindset resonates with this at all.
But this is not a normal week. It’s the week of Mandela’s passing and the anniversary of Joseph’s reconciliation.
I hold Mandela in high moral esteem. His belief in social evolution seems beautiful, blessed and true. And, like Joseph, I do believe in interpersonal healing, and I do sometimes take risks to achieve it. Sometimes rupture is only a chapter in a story of deepening friendship.
Through these reflections, I receive another glimpse into the reality of Messianic time. Hope is visionary. It does not have to reflect current conditions to be real. When it motivates people to move forward personally and socially, it is real.
I want to grow my hope, to string together glimpses into a clear vision. But I need help. Can you tell me: What makes hope real for you?
Image: the times.co.uk. Cross-posted at On Sophia Street.
On Christmas morning, I’m reviewing the news online and I catch the Huffington Post’s summary of the Pope’s Christmas Eve Mass message. In it, he bemoans the lack of space in our fast-paced lives for God:
“Do we have time and space for him? Do we not actually turn away God himself? We begin to do so when we have no time for him,” said the pope, wearing gold and white vestments.
“The faster we can move, the more efficient our time-saving appliances become, the less time we have. And God? The question of God never seems urgent. Our time is already completely full,” he said.
In the study sessions, the day-to-day conversations, the pastoral visits and other randomly occurring opportunities that I have with many people that touch on consciousness of the spiritual, I find a very different picture to the one that the Pope bemoans. Just this past week, when one of my congregants gave the d’var torah after reading from parsha Vayigash, she took a survey of the congregation that night that highlighted this very issue. At the moment in the Joseph story that Joseph reveals himself to his brothers in Egypt, he responds to their fear that he will seek vengeance on them. He tells them that, while they may have meant their actions to do him harm, God meant it for good. It appears that Joseph believes that every step of his path was intended by God in order to bring him to the position of influence that he now has, without which he would not be in a position to save his family from famine. My congregant rejected this understanding of the unfolding of events. But, in surveying the congregation, she found that most people believed that God does show up in the fabric of our everyday lives, but not in a manner that is engineering every step of our experience, implied by some of our biblical narratives.
And this is what I see in the conversations that I have – many questions and the search for a God that is part of the fabric of our lives, but not the God that is described in the ancient mind of the biblical authors. Unlike the Pope, I do not see a wholesale rejection of God, or lives too busy to engage in the questions. For sure, atheism is a very present strand of thought in our society. But that is just one stage in the evolution of our understanding. What I see is the rejection of outdated God-ideas, but many are looking for part two – the search for new language to replace those ideas that emerge from our actual, lived experiences.
Rabbi Irwin Kula makes precisely this argument in the video short he created, ‘Time for a New God.’ He seeks a new understanding of God and new conversations about God that can emerge from our most intensely felt life experiences. Each and every moment is a potential doorway into something that gets us beyond a mundane interaction with our world and with each other. For, he suggests, ‘the whole world is really just God in drag.’
Time after time, when I don’t start with the presentation of old God-ideas delivered by the philosophers of past centuries, but I start with the powerful experiences that we all have as part of life, and we then try to find language to express something of the ‘beyondness’ that the experience points toward but which we can’t quite encapsulate in words, I find common ground on which we can stand. From there, it is possible to explore the possibilities of reclaiming the word ‘God’ to reflect what the inner reality of those experiences might be. Or sometimes we’ll explore reclaiming the word ‘kedushah’ – holiness – as a doorway into noticing and elevating the importance of our most deeply felt experiences for directing, guiding, or informing our lives. Whether I am having these conversations with adults, who may not have visited the God-idea since their bar or bat mitzvah, or I’m having these conversations with skeptical teenagers who feel empowered when they learn that they can claim a God-idea that jives with their experience of life, the result is often the same. We don’t reach conclusions or serve up pat answers; but there is no lack of interest in exploring the questions.
And so, for many of us it is not a matter of finding room for God. Rather, through the invitation to let go of old God-ideas that no longer work, in order to explore new doorways that can speak to the world we live in today, its more of a matter of finding God in the room.
Each year when I read the Joseph narratives in Genesis I discover something new. It is one of the joys for me of studying Torah. Although I know how the story ends, I still read it as if I am looking at it for the first time and wonder how it will conclude.
Joseph and his brothers are finally reconciled after Judah, through his speech to Joseph, causes Joseph to reveal his true identity. Genesis Rabbah 93:4 beautifully describes the rhetoric employed by Judah to finally penetrate to Joseph’ s heart. Judah draws out Joseph as the one who draws out the sweet water from the deep well. He enables Joseph to finally reveal his true self.
“Counsel in the heart of man is like deep water; but a man of understanding will draw it out (Proverbs 20:5). This may be compared to a deep well full of cold and excellent water, yet none could drink of it. Then came one who tied cord to cord and thread to thread, drew up its water and drank, whereupon all drew water thus and drank thereof. In the same way Judah did not cease from answering Joseph word for word until he penetrated to his very heart.”
“Counsel in the heart of a man is like deep water” is exemplified in Judah at the time when he approached Joseph on behalf of Benjamin, as explained elsewhere, whereas “a man of understanding will draw it out” was exemplified in Joseph.”
For the Zohar it is Joseph who draws out Judah, despite the fact Judah makes the speech. The Shem M’Shmuel asserts that that Joseph is teaching Judah, or perhaps better bringing to the surface, the necessity for Judah to have hachnaah submissiveness or deference to Joseph. Judah, from whom kingship will derive, must understand while he (or his descendants) will have the power of the king, they must also have the characteristic of submissiveness. Judah is willing to be submissive to Joseph to save Benjamin. As kings his descendants will need to be submissive to God. While powerful on the one hand, they are really only the slaves/servants of God.
This Shabbat many rabbis will discuss the murders of last week. Many will call for action from our state and federal governments. The nature of the Second Amendment will be debated among friends, politicians, and in our legislatures. I think one contribution of many we can make to this urgent discussion is that while the “right to” is extraordinarily important, we must also be submissive to God or a greater good that can impose limits on our rights.