Rabbis Without Borders
Rabbis Without Borders is a dynamic forum for exploring contemporary issues in the Jewish world and beyond. Written by rabbis of different denominations, viewpoints, and parts of the country, Rabbis Without Borders is a project of Clal – The National Jewish Center for Learning and Leadership.
There is much discussion currently about imposing limits on blasphemy. It seems clear that the vast majority of those in the West oppose it and many in Muslim majority countries support it. I would argue that Judaism has not only tolerated blasphemy, but found a place for it in its sacred texts. This does not mean that communities have always handled heretics well or to suggest pluralism and liberalism are found everywhere in the community, but I do feel there is a model Judaism has that might contribute to a broad religious discussion and conversation.
Rabbinic literature has many examples of challenges to God, explicitly questioning God’s justice. An early precedent in the Bible is Abraham in Genesis 18 (Will not the Judge of the earth do justice?). A well known passage from the Talmud (Menachot 29b) is where Moses questions God after seeing Rabbi Akiva being viciously killed by the Romans. Moses asks: Is this Torah and its reward?” God responds by telling Moses to shut up!
These two passages share a number of things in common even as one is biblical and one rabbinic. Religious figures are allowed to question God. Indeed, placed in their mouths are the most challenging questions. If Abraham can speak out against God’s justice surely can I. If Moses cannot accept that there is reward in the world for following Torah, surely I do not have to accept that belief.
Secondly, and more importantly, what these texts suggest is that our role is not to defend God or attempt to offer interpretations that let God off the hook. Our job is to defend the people against God. Moses must stand up for Rabbi Akiva. Moses is doing much more than ask a question why good people, in this case Rabbi Akiva, suffers. He is raising it as blasphemy. “ Is this Torah and is this its reward?” It is a rhetorical question that has no answer. God does not attempt one. The response of literally: “Quiet! Or shut up, so it has come to My mind” fails to answer anything. Its abruptness only affirms the legitimacy of the challenge.
There are many other texts I can harness, but a blog post is not the place. I will add that Judaism by and large can accommodate blasphemy and heresy as long as it is placed in the mouths of believers and practitioners. It is because nobody questions Moses’s faith that he ask the heretical questions. Ironically it is the most traditional who can be the most radical and yet remain inside the fold.
Pronounced: TALL-mud, Origin: Hebrew, the set of teachings and commentaries on the Torah that form the basis for Jewish law. Comprised of the Mishnah and the Gemara, it contains the opinions of thousands of rabbis from different periods in Jewish history.
Pronunced: TORE-uh, Origin: Hebrew, the Five Books of Moses.