Body Parts Flung Heavenward and Jewish Sexual Ethics

In the synagogue, a fellow congregant showed me a surprising interpretation of a verse in the Torah about Amalek’s attack on the Israelites in the desert. This is based on Deuteronomy 25:18[i], which is usually translated as Amalek “surprised you on the march, when you were famished and weary, and cut down all the stragglers in your rear".” However, there is an interpretation of this verse that reads  as Amalek “cut off the Israelites’ penises and flung them heavenward, [to God] saying, ‘This is what You have chosen, take for Yourself what You have chosen[ii].”

This bizarre interpretation leads one to wonder what moral teachings are to be inferred from the symbolism in this story. In understanding Jewish sacred text, it is useful to remember that there are 70 faces of the Torah[iii], eg. Every verse has multiple meanings.  Perhaps, one meaning of this story is alluding to a Jewish approach to sexuality that is nuanced, in that it affirms a positive attitude to sex as joyful, loving, wholesome and even holy, but also harmful if not constrained and directed.  

Amalek performed this brutal gesture to make a point in a culture war against the Israelites. “Amalek was opposed to Israel, and the form of Israel is that they [the males, of course] are circumcised. It is with circumcision that they are Israelites. This is the reason why Amalek cut off their circumcised penises because Amalek was opposed to circumcision[iv].” According to this teaching, circumcision is essential to the identity and idea of the Jewish people.

One way to explain this is to consider Maimonides’ explanation of circumcision. “As regards circumcision, I think that one of its objects is to limit sexual intercourse, and to weaken the organ of procreation as far as possible, and thus cause man to be moderate regarding the sexual act…This commandment… is a means for perfecting man's moral shortcomings. The bodily injury caused to that organ does not interrupt any vital function, nor does it destroy the power of procreation. Circumcision simply counteracts excessive lust…[v]”.

This teaching is one half of the picture when it comes to Judaism’s approach to sex. A call to the Jew for moderation in sex and other means of enjoying life makes it possible for him to achieve a measure of holiness[vi].

On the other hand, we have the very positive approach to sex in Judaism. Sex is portrayed as joyful in the verse: “Abimelech, king of the Philistines, looked through the window and behold, Isaac was playing/making laughter [having sex] with Rebecca his wife[vii]”.

Sex is not just a Mitzvah, a positive commandment, when it leads to procreation[viii], but it is regarded as a Mitzva (commandment) and obligation for a man to please his wife and honour her right to sex[ix]. This obligation is understood more broadly as requiring the man to prioritise the woman’s pleasure during sex before his own[x], and an overall responsibility for a man to show understanding and be responsive to a woman’s emotional need to feel loved[xi].

Maimonides provides the following guidance: “[a man] should not be intimate with her [his wife] unless she is willing, and out of chatting and joy. Marital relations are forbidden while [he is] thinking of another woman, nor while drunk, while they are fighting, or in hatred, nor may he force her nor while she is afraid. Nor after he has decided to divorce her[xii]”. I understand this as affirming the value of bodily pleasure while also emphasising the emotional experience of making love and connecting. This is elegantly reflected in the use of the word “knowing” as a euphemism for sex[xiii]. “One should not think that there is anything disgusting, or any ugliness, God forbid, in the proper union[xiv]”, if it is done “as it should be” at the right time and with the proper intent.

One of Judaism’s aims is for us to be part of the world and partake of its pleasures in a measured way. We are invited to appreciate the flavours and textures of food[xv], but also to rise above our urges and bodily needs to attach ourselves to God, and to hold both seemingly opposed stances at the same time.

A descendent of Amalek, Haman, argued that “there is one nation [the Jews]… whose religious laws and ways were different from other nations[xvi]” and this difference was a valid reason for them to be annihilated. Perhaps the Jewish approach to be in the world and beyond it, unsettles the intolerant Amalekite who requires conformity for his own emotional security. By throwing the modified sexual organ toward the sky, the Amalekite is asserting there is no place for this ‘deviation’ from his norms, on his earth, but only in heaven. If you choose not to conform fully to the norms of the earth and you choose heavenly approaches, do them there not here[xvii]!  

On Thursday 17 March 2022, we celebrated victory over Amalek and Haman with the religious festival of Purim, which is marked by wine, feasting and food gifts, as well as charity and storytelling. And except for any Jewish astronauts, we do this right here on earth! 

 

Notes

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[i] Midrash Tanchuma, Devarim, Ki Tetzei 10, cited in Rashi on 25:18, this translation is more of an interpretation than a translation. It is based on a verb related to the word “tail” (Zanav in Hebrew), that could be translated literally as “he tailed you”. The usual way of reading this verse is that Amalek attacked the tail end of the Israelite people, the stragglers as interpreted by Ibn Ezra, Ralbag, Chizkuni, Ohr Hachayim on Deuteronomy, 25:18

[ii] Midrash Tanchuma

[iii] Bamidbar Rabba, 13:16

[iv] Gur Aryeh on Deuteronomy, 25:18

[v] Maimonides, Guide for the Perplexed, 3:49, 11

[vi] Ramban on Leviticus, 19:2

[vii] Genesis 26:8

[viii] Talmud, Yavamot 65b

[ix] Exodus 21:10, Raavad cited in Lamm, M. (1980), The Jewish Way in Love and Marriage, Jonathan David Publishers, p. 137

[x] Talmud, Brachos 60a

[xi] The Stiepler gaon, igeres Hakodesh, in cited Abramov Y., & Abramov, T. (1994) Two halves of a whole. Feldheim, p. 178

[xii] Maimonides, laws of marriage 15:17-18, forbidden intercourse 21:12, drawing on the Talmud Nedarim 20b

[xiii] Me’iri, cited in Lamm, M. (1980), The Jewish Way in Love and Marriage, Jonathan David Publishers, p. 135

[xiv] Ramban, Iggeres Hakodesh, chapter 2, cited Abramov Y., & Abramov, T. (1994) Two halves of a whole. Feldheim

[xv] Seforno on Genesis 25:30

[xvi] Esther 3:8

[xvii] Be’er Basadeh, on Deuteronomy, 25:18

 

What do Jews wish for from Catholics?

My remarks on 24 February 2022, as part of the Synod of Bishops discussion at the Columban Centre for Christian-Muslim Relations, Sydney, Australia

Context

On 24 February 2022, a Muslim Academic Dr. Mahsheed Ansari, and I were invited to speak to a group of Catholics, including a bishop, priests, and others, about the attitudes and behaviour Muslims and Jews wish for from Catholics.  This was an extra-ordinary meeting. Often faith communities talk among themselves about how to relate to others but, on this occasion, the organisers, led by Reverend Dr. Patrick McInerney, went further and asked, “the others”. This is a variation on the questions often asked in Together For Humanity programs: “What do you want people of other faiths to know about yours?” and “what do you want to never hear said about your faith by others?”

The context for this meeting was that, in March 2020, Pope Francis initiated a global multiyear process related to the Synod of Bishops in October 2023. The theme is “For a Synodal Church: Communion, Participation and Mission”. Pope Francis has invited the entire Church to reflect on this theme. All Catholics were invited to take part in the diocesan consultation process to promote a sense of communion and journeying together (1). In Sydney, two non-Catholics were also included in this consultation. The following is an excerpt of my talk.

Concept

I felt daunted by the topic. My work is more about encouraging dialogue and understanding than about the specifics of the Catholic-Jewish dynamic. I am grateful to Rabbi David Rosen, a world leader in Catholic Jewish relations, who took the time to talk to me about this, and I credit him for some of the content of my remarks.

There is much to celebrate about Catholic-Jewish relations in recent years. Let us notice that the human family has come a long way from the time when the approach to religious difference was, “I am right, you are dead”!.

Papal and Vatican announcements, sermons and declarations express positive attitudes and sentiments that are important to Jewish people.

Some of the key elements of these have been:

1.    That Jews should not be blamed for the killing of Jesus.

2.    Calling for mutual understanding, respect for, friendship and brotherhood with Jews.

3.    An abhorrence of antisemitism specifically.

4.    An affirmation of the continuation of the divine covenant with the Jewish people, rejecting the idea that Jews have been cursed by God.

5.    Respect for Jewish interpretations of the Torah.

I want to call particular attention to the declaration that recognises the legitimacy of the Jewish faith as a way of worshiping God, that is not regarded as second rate because of our refusal to accept Christian beliefs about Jesus.

The significance of this point cannot be overstated. It is not for Jews to seek to influence Christian beliefs, nor is it reasonable for us to expect Catholics to embrace relativism. However, we could wonder how it is possible for Christians to respect Jews as fellow believers if Christians affirm the truth of the statement by Jesus “I am the way, the truth, and the life: no man comes unto the Father, but by me” (2). Does this not mean that Jews cannot find salvation as Jews?

On 10 December 2015, the Pontifical Commission for Religious Relations with the Jews issued an unprecedented declaration (3). In this document, the Pope addressed document addresses this problem as follows: That the Jews are participants in God’s salvation is theologically unquestionable, but how that can be possible without confessing Christ explicitly, is and remains an unfathomable divine mystery.  

This document also contains the following, inspiring sentence: ‘One can only learn to love what one has gradually come to know, and one can only know truly and profoundly what one loves’.

The main questions – as pointed out by Rabbi Rosen (4) - that arise now are: How have the unprecedented changes occurring within the Church, been implemented? Have they filtered down to the vast number of Catholic believers and changed the deep-seated, centuries-long negative attitudes towards the Jewish people?

We hope that these noble sentiments do not remain words on paper but are instead carried in the hearts of every Catholic, beginning with priests, schoolteachers and other people of influence, and then in the hearts of children and adults.

I acknowledge that many good actions are already underway. Together For Humanity has been invited to many Catholic schools to have dialogue with students and to build bridges in this way. I would not normally presume to offer advice, but since I was explicitly requested to share my thoughts, I offered the following suggestions about what can be done:

1. The teachings – including the Pope’s statement about salvation and divine mystery - need to be communicated widely in simple language that lay people can understand.
   
   
2.  The education and formation of priests is to be done in such a way as to advance these sentiments. This means that learning about interfaith forms a compulsory element of their education rather than an elective. 
   
   
3. The education and professional development of educators in Catholic schools is to be done in such a way as to advance these sentiments.  Again, as a compulsory element.  
   
   
4. Catholic schools are to be supported and directed to ensure these sentiments are successfully implanted in the hearts of students, and to allocate time and money as required to get this result.  
   
   
5. This means ensuring that Catholic students engage with Jewish people by visiting synagogues and Jewish museums, participating in cultural exchange programs with Jewish schools, and inviting speakers into their schools, such as those offered by Together For Humanity. We stand ready to assist and support Catholic churches, schools or other organisations to replicate or adapt elements of our programs as they see fit.

“God did not find a vessel to hold blessings … other than peace”. (5) I commend the Catholic Church for substantial efforts toward peace and brotherhood, and wish them every success.  My prayers are for peace for the entire human family, in Ukraine, the Holy Land - Israel/Palestine, and wherever this blessing is lacking.

Notes  

1)    https://www.catholic.org.au/synodalchurch

2)    John 14:6

3)    ‘For the Gifts and the Calling of God are Irrevocable' (Rom.11:29): A Reflection on Theological Questions Pertaining to Catholic-Jewish Relations, point 36, http://www.christianunity.va/content/unitacristiani/en/commissione-per-i-rapporti-religiosi-con-l-ebraismo/commissione-per-i-rapporti-religiosi-con-l-ebraismo-crre/documenti-della-commissione/en.html

4)    Rosen, D. Paper not yet published.

5)    Mishna, Masechet Oktzin, 3rd chapter