Samain and the Choice Moon
Saturday gratefuls: Gabe. Legos. Night 2, Hanukah. Lighting the candles. The electric menorah. Snow. lotsa Snow. Spaghetti. That free car wash. Blizzaks. Big O. Starbucks. Evergreen. Ruby in the Snow. Kate of blessed memory. Jon, who would have been 55 tomorrow. Mussar. Books, all books big and small. Stacked and unstacked. Read and unread. Reading. What a joy.
Sparks of Joy and Awe: Ritual
One brief shining: That Arcosanti bell Kate got so long ago on a visit to her Dad in Phoenix, the one we decided to use as a memorial bell for all of our dogs which now rings in the high Winds of the Mountains for her, too, and Jon, has a large white cap of Snow in the quiet weather of this morning.
This holimonth I’ve been getting gifts from strangers. The Thanksgiving meal at Urban Farmer. Yesterday the car wash. An attendant flagged me through saying I didn’t have to pay right then. The owner said, I’m ok with free. However. Just looked up on my credit card and I did get charged. Well, it was nice when I thought it was free.
Had my new Blizzaks replace the 4 mm tread tires on the back. Good thing. Right now there’s more than 5 inches, maybe more like 8, of fresh new Snow. Have to head over to Safeway for a pickup order which is delayed. I imagine fewer staff with the Snow.
Spent a lot of time reading yesterday. Finished Zornberg on the week’s parsha, the story of Joseph and his brothers, part 1, in which they toss him in a pit, imply to Jacob that he’s been killed, and he gets sold into slavery, bought by Potiphar. That one. Zornberg’s commentaries lean toward the mythic and the psychoanalytical. She sees themes of dismemberment and the power of blood in these stories. I do, too, after reading her.
Torah study is very different from the higher criticism I learned in seminary. In higher criticism the aim is to find the truth of a passage using language, history, the history of tradition and ritual, textual comparisons, how a text was originally received, to get at what was originally meant, then using that original meaning to comment on today.
In Torah study the search is not for the truth, but for the prismatic truth each parsha contains. That sort of truth depends on the interpreter, on what they see or don’t see in the text. Different points of view are not only expected but cherished. Commentators on the Torah argue with each other and their arguments often take on a status equivalent to the parsha itself. The mishnah records Torah commentators since the fall of the second temple.
In the Joseph and his brothers story for example Zornberg uses some of the mishnah as actual Torah text to make her arguments. And this is not unusual. The result is a playful approach that looks for things hidden, things inferred, things that have meanings because they intersect with the ordinary lives of Jews then and now.
The patriarchs are far from perfect. Isaac gives Jacob his birthright blessing and underwrites it even after he learns he’s been deceived. Jacob fears his encounter with his now grown brother Esau whom he cheated out of both birthright and inheritance. Jacob’s sons dislike their brother Joseph so much that they try to get rid of him. These are not, in other words, exemplars of truth and wisdom, but people faced with difficult decisions and sometimes, even often, choosing poorly.
This approach makes Torah study a much more human endeavor, not requiring the power of revealed truth, rather requiring careful and attentive reading done with both living company and the thoughts of long dead Rabbis.
