For our first anniversary, my wife and I went on a trip through the Southwest, seeing Sedona, Albuquerque, Santa Fe, Taos and Los Alamos. But the highlight for us was walking up to Mather Point at the Grand Canyon as Friday evening turned into Shabbat.
While I had seen the Grand Canyon when I was seven, I had no real recollection of it. When someone I know had gone to the Grand Canyon when he was 15, he had been outwardly unimpressed, remarking “It’s just a big hole in the ground.” But when we walked up to edge of the Canyon, I had no idea just how massive, impressive and beautiful it is. We stood, awe-struck, at the ways the Colorado River had cut into stone over millions of years, and with that image in front of us, we welcomed Shabbat. And the line that kept coming back to me was a verse from Psalm 92, a song for Shabbat: “How great are Your works, Adonai, how very deep are Your thoughts.”
Obviously, exclaiming “how great are Your works” was a natural reaction to having seen something as impressive as the Grand Canyon. But in truth, the word I couldn’t get out of my head was “deep.” The majesty of nature often inspires awe, and the “go-to” images are often sunsets, beaches and mountains. But what makes the Grand Canyon so mind-blowing is how you can see the intricacies of the layers of rock, and you realize that every time you see it from a new angle or at a different time of the day, you see something brand new.
It is amazing to me that something as complex as the Grand Canyon was the result of the flow of the Colorado River. And the Yavapai Geology Museum explained how that could happen. A placard in the museum noted that while rocks are imposing, impressive and seemingly eternal, they are no match against the power of water. Instead, it is the persistence of water deepens what we able to see.
This immediately reminded me of the story about Rabbi Akiva, one of the greatest scholars in Jewish history. According to legend, by the age of 40, he had not learned anything. One time he was standing at the mouth of a well, and asked “Who hollowed out this rock?” He realized that it was the constantly dripping of water, and so he said to himself: “Just as the soft [water] shaped the hard [stone], words of Torah — which are as hard as iron — all the more so they will shape my heart which is but flesh and blood.” (Avot de Rabbi Nathan 6) In other words, a slow accumulation of knowledge deepened his learning, and deepened his ability to understand.
So when the Psalm says “how very deep are Your thoughts,” it teaches us how important it is to “think deeply” about things. It is far too easy for us to skim headlines and ignore context, to regurgitate ideas without considering them critically, and to find support only for perspectives we already buy into.
Instead, we have a responsibility to go in depth. And when we do, we have an opportunity to continually discover more nuance, more complexity, and more beauty than we ever could have imagined.
(Cross-posted with Sinai and Synapses)
Is it kosher to listen to Neshama Carlebach in concert? Go to an opera where women are singing solos? Enjoy the latest production of “Fiddler on the Roof“?
Based on traditional rabbinic law, the prohibition known as kol isha (literally, “a woman’s voice”) is based on a verse from the Song of Songs 2:14: “For your voice is sweet (arev) – and your appearance pleasant (naveh).” It has had the Orthodox world in yet another gender-driven debate.
Turning that verse inside out in order to protect the men from the allure of a female voice and the transgression of the laws of ervah (“nakedness”), a man was prohibited from praying or studying Torah in the presence of a singing woman.
The essence behind hearing a woman’s voice is not solely its intrinsic sensuality, as many halachic authorities have indicated, but the functional concern that it might distract a man from his concentration on prayer or study.
Although liberal Jewish communities around the world do not adhere to the strict interpretations of kol isha, in Israel it has become an issue of religious rights for men and women on both sides of the debate.
Last September nine religious soldiers, in obedience to the Kol Isha prohibition, walked out of a mandatory Israel Defense Forces (IDF) training course because it included women’s singing.
An IDF committee was formed to study the issue and make a recommendation about how to handle this military insubordination in light of this religious law. The decision? The army required all soldiers to remain at these mandatory training sessions regardless of the kol isha prohibition.
The religious authorities who have jurisdiction over the Kotel have framed their opposition to women publicly praying at the Western Wall around the kol isha prohibition. Since 1967, women’s collective voices at the Kotel have been silenced. In December 1988, Women of the Wall was founded to secure women’s rights to hold and read the Torah in public in the women’s section of the Western Wall. Each month on rosh hodesh, the group meets and prays at Robinson’s Arch, the place designated by the authorities in 2003 for women’s public prayer.
The Psalmist encouarges us to “lift our voices” (Pslam 147) and to “open our mouths” (Psalm 144) to declare God’s glory. Our voices are our instruments towards religious freedoms. Let us find the path together as we sing God’s praises, male and female in one united voice.