Dominance vs Acceptance and Lamekh’s Song

After a soul-replenishing walk the other day, I walked out of the bush onto a path where I saw a little dog ahead. From the dog’s perspective, a strange man was approaching and this was a problem. A few loud barks did not persuade the man to back off  ̶  he continued to approach. This required an escalation: first circling the stranger and barking even more menacingly and then a warning bite! The bite through my clothing didn’t pierce the skin, but the dog had asserted itself!  

Unlike that dog, humans have choices. Situations that at first may feel adversarial can be resolved through conversations that uncover misunderstandings or alternative solutions. I have been working on acceptance of how things are, and letting go of expectations about how others “should” be or behave. We have a choice about how we react to anxiety either by seeking to control others, or by letting go (1), with trust in God and respect for others’ right to choose what they wish to do or give.  

In Genesis, we read about Cain, whose name means “acquisition” (2). When his brother Abel’s offering was favoured by God, while his was rejected (3), Cain failed to “acquire” the approval he craved. His “face fell (4) ”. In his status anxiety, Cain failed to follow God’s guidance to improve himself and manage his drives or impulses (5). Instead, in an outburst of violence, he murdered his brother. The anger he felt was so overwhelming that he thought – in error – that he had no choice in the matter (6) .

Worse than crimes of passion are acts of violence and ways of unethical domination that are not impulsive but premeditated (7). When some people see the ways that intimidating others can allow them to take what they want, they either inflict violence or threaten to do so to get their way (8).

Cain’s descendant Lemekh embraced violence. He had contempt for the “respectable people” of his time, descendants of Adam and Eve’s other son Seth, who shunned the Cainites because of their murderous and condemned ancestor (9). Lemekh tried to revise history, creating myths to recast Cain as a hero. “Our father Cain did not wimpishly relinquish his status as the firstborn son of Adam and Eve. When he was insulted by Abel and God, Cain defended his honour (10)”. In this way, Lemekh thought that Cain had been rehabilitated, and the Cainites had restored their past glory.

Lemekh was wrong. Rather than him changing the past, the past was a strong influence on him and his family. Wicked ways that are deeply embedded in people’s hearts, such as Cain’s embrace of murder, anger and dominance, can be perpetuated in families (11), an example of “visiting the sins of the fathers upon the children, and upon the children's children… (12)”. Indeed, Tuval Cain, one of Lemekh’s sons, built on his ancestor’s murderous legacy (13) by being the first to create weapons (14).

Tuval Cain’s siblings were all pioneers, one in developing agri-business (15) and the accumulation of wealth (16), another in the arts, the “father” of all musicians (17), and their sister Naama was a talented singer (18). The siblings complemented Lemekh’s repair of the past by creating a glorious future (19).

After the description of Lemekh’s talented family in the Tanach, there is a plot twist. Lemekh tells his wives that he killed a man and a boy (20) in retaliation (21) for some kind of wound and a bruise. Lemekh’s story about these killings is in the form of a song (22), a war song, as Biblical songs tend to be (23). It is a dramatic warning to his wives that he is far tougher than Cain and if they dare defy his wishes, such defiance will be met with violent vengeance and him killing them. This was his way of dominating his wives as if they were slaves, or property, for him to do with as he pleased (24).

      
An alternative interpretation identifies the slain man and boy as Lemekh’s ancestor Cain and his own son Tuval Cain, killed in a series of accidents, rather than acts of vengeance (25). Lemekh’s song is seen as a bitter “last testament of a Cainite seer. (26)” Instead of the pride and joy in his family’s accomplishments, Lemekh sees the symbolism of his killing his ancestor and son as representing the failure of the Cainite approach. “Alas, I have not rehabilitated my ancestor, I killed him! I murdered the youth! And in doing so, I inflicted the deepest wound on myself! We have destroyed the past and the future and gained no present.” Lemekh recognised that he was morally damaged, “bruised and wounded (27) ” by the legacy of anger and murder that he inherited from Cain and that shaped him and his weapons-manufacturing son, Tuval-Cain (28).  Lemekh declared: “Cain-ism must be repudiated!”

Lemekh’s lament is a call for us to reject dominance in favour of humble acceptance of that which we cannot control.  His song is about the ultimate painful cost of coercion and threats that far exceed any short-term benefits.  Inflicting or threatening “punishments” can destroy family ties and friendships (29), often with great harm to the perpetrator. Instead, let us affirm the dignity and rights of all people, with assertiveness, forgiveness, patience, tolerance, curiosity and compassion.   

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[1]Jeffers, S. (2012), Feel The Fear And Do It Anyway, Revised, Vermilion, London, p. 232-233

[2] Genesis 4:1

[3] Genesis 4:3-5

[4] Genesis 4:5-6

[5] Genesis 4:7

[6] Leiner, J, the son of the Ishbitzer, in Beis Yaakov al Hatora, Bereshit, 70, on Sefaria https://www.sefaria.org/Genesis.4.23?lang=he&with=Beit%20Yaakov%20on%20Torah&lang2=he  

[7] Liebovitz, N, New Studies In Bereshit Genesis, 6, p. 46, I use the term unethical domination to exclude cases where legitimate authority is exercised eg. by the parent of a young child about to cause harm to themselves or others, or a police officer protecting a vulnerable person from someone seeking to harm them.  

[8] Genesis, 6:2, “the sons of the powerful saw the daughters of man, that they were good and they took women from all that they chose”

[9] R Ephrayim, based on a lost midrash, cited in Azulai, C. Y. D. Chidoh, in Torat Hachido, p. 38- 115 

[10] Medan, Y. The Song of Lemekh – The First Song in the Bible, https://etzion.org.il/en/tanakh/torah/sefer-bereishit/parashat-bereishit/bereishit-song-lemekh-%E2%80%93-first-song-bible

[11] Talmud, Berakhot 7a, as interpreted by Medan, Y. following the approach of Ralbag on the Torah, Shemot 20:1:3, and Leiner,

[12] Exodus 34:7

[13] Rashi, on Genesis 4:22

[14] Genesis 4:22

[15] Hirsch, S.R. on Genesis 4:21

[16] Malbim on Genesis 4:21

[17] Genesis 4:21

[18] Me’am Loez

[19] Hirsch, S.R. on Genesis 4:21

[20] Genesis 4:23

[21] Malbim’s commentary to 4:23, C. Y. D. Chidoh, in Torat Hachido, p. 38- 115, Medan, Y.

[22] Hirsch, S.R. on Genesis 4:23

[23] Medan, Y.

[24] Malbim

[25] Midrash Tanchuma

[26] Hirsch

[27] Genesis 4:23

[28] Leiner, Y, 71

[29] Perhaps there is a difference where relationships fail because people cannot bear to be in the presence of someone and continuing to be together will cause distress or emotional harm, and other situations where such differences can likely be tolerated but the effort is not made due to either a sense – perhaps sub-conscious - that the other person deserves to be punished or of righteous indignation. 

Embrace the pain

Embrace the pain

I felt quite uncomfortable as I observed a five-year-old girl erupt in frustration and rage when he was rejected by his peers as he tried to join them in an activity. At times, in the quest for scarce means of sustenance, status or companionship, there is plenty of pain to go around. 

One strategy is to escape into fantasy. In my late teens, as a somewhat insecure young man, I was chosen to be a ‘lieutenant general’ in a summer camp ’colour war’ activity.  As part of this role, I was carried on someone’s shoulders dressed in a camouflage army uniform. At the time I thought I looked glorious and once told a friend that I liked “that [inflated] Zalman” better than the real one.

That memory came to me while studying this week’s Torah reading about Pharaoh dreaming of standing on the water of the Nile River[i].  Pharoah dreamed of cows and grain, hinting at catastrophic famine for his nation and people in the region. But first, Pharaoh noticed his own position in the dream: ְbehold he was standing on the Nile River, like a god walking on water. His dream reflected the fact that he made himself into a god who controlled the Nile[ii]. “My Nile is my own; I made it myself[iii]”. While this delusion served Pharaoh’s political interests[iv], it might have also served an emotional need to overcompensate for any insecurities.

This blog post is an argument for not running away from pain, before or after it occurs. In the Torah reading, the Pharoah’s nightmare-induced funk was relieved when a prisoner with a talent for dream interpretation, Joseph, was brought before the king. Joseph had been imprisoned for two years (in the final phase of his jail time), yet it felt like a few days for him. This was because “afflictions are treasured by the righteous”, and these two years [of imprisonment] were [for Joseph] like two days[v]. He saw the problem as something to accept rather than resist.

Joseph’s father was not so accepting of the troubles in his life. He craved tranquility as he ‘settled’ in the land of Canaan[vi]. Not long after Jacob had ’settled’, a terrible event occurred. His favourite son Joseph disappeared. Joseph’s own brothers sold him into slavery then misled their father about what happened. While the loss of a son is a terrible tragedy, Jewish tradition suggests that Jacob’s suffering was related to his seeking to be ‘settled into tranquility’ in his life on earth, rather leaving such aspirations for the afterlife in heaven. We are encouraged to feel like foreigners passing through this life, to expect and accept hardships in this foreign place rather than resisting the inevitable disappointments with false hopes of a trouble-free life[vii]. 

One challenging form of pain many people seek to avoid is the shame and guilt that arises from causing harm. For Joseph’s brothers, many years passed and still they failed to confront the cruel robbing of their young brother’s freedom until they found themselves the victims of false imprisonment. This predicament caused the penny to drop. The brothers reflected on what they did to Joseph and proclaimed; “but we are guilty about our brother, that we saw the distress of his soul, when he pleaded with us but we did not listen”[viii].

Joseph’s brothers felt a mixture of shame and guilt about their sin. Yet, the eldest brother Reuben chose not to ease his brothers’ discomfort; instead, he seemed to rub it in. “Did I not tell you, do not sin with the boy, but you did not listen, and also his blood is now demanded of us[ix]”. Reuben gave his brothers a master class in repentance. It is not enough to say ‘sorry’ as a response to being punished. He invited his brothers to make a deep personal commitment to now take responsibility for the choice they made to commit an injustice and sin against an innocent child all those years ago. He urged them to put aside any excuses, and own up to their choice[x].

The rejected five-year-old girl got a ‘sorry’ from the other girls. It did little to change how she felt. Sitting with the harm caused to, and by us is a slow and painful but useful path to healing.

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[i] Genesis 41:1

[ii] R. Bchaye, on Gensis 41:1

[iii] Ezekiel 29:3

[iv] Chemdas Yamim manuscript in Torah Shlaima, p. 1530, tell us more about this. Pharoah was constantly ruminating about the matter of the Nile. He would say to himself, “if the Nile will not rise this year then there will be a great famine, or if he add a lot of water then it might ruin the crops and I told the Egyptians that I made the Nile and now I will be [considered] a liar to them”. He saw his dream in a way that was similar to his ruminations… In the end he recognised that his dream will require him to tell the people that he in in fact not God, and he admitted this to Joseph when he said that after God made all this known to you, he acknowledged that there is a God other than himself. 

[v] Midrash Habiur, a manuscript, cited in Torah Shleima, p. 1529, 8. The midrash is based on the fact that the verse states it was two years – days. If it was two “years”, why does it say “days”?

[vi] Midrash Rabba on Genesis 37:1

[vii] Rabbi Yitzchak Ben Aramaa, in Akedat Yitzchak, Genesis Shaar 30, p. 257

[viii] Genesis 42:21

[ix] Genesis 42:22

[x] Rabbi MM Schneerson, The Lubavitcher Rebbe in Likutei Sichot, Vol 16, Miketz

 

Judgement Acceptance and Celebration Rosh Hashanah

Accommodating! The word appeared in large font, an accusation, that screamed at me from my Lumina Spark personality report. The report that was generated in response to a detailed survey about my workplace behaviours featured a word cloud with the most significant of my characteristics shown in the biggest writing. There it was, in huge type - ACCOMODATING.

One of my hang-ups, and I don’t think I am unique in this, is questioning my own strength. Am I strong or weak? Does my reluctance to confront conflict prove that I am a wimp? Are my doubts and agonising about decision-making further proof of weakness? These kinds of ruminations are not useful, but if we have them, we are better off dealing with them than avoiding thinking about them.

As I reflect on such questions, it occurs to me that the Jewish New Year’s Day, Rosh Hashanah is fast approaching on 7-8 September. The words “behold, the day of judgement” echo in my mind. At my synagogue on Rosh Hashanah, we would have  a choir, and two of its members with very strong deep singing voices – one a lawyer the other a judge – would sing these words in Hebrew in a slow solemn melody: Heenaaaay Yom Hadeeen, Heee-naay, Yo-o-m, Ha-----deeeen! Behold, the day of judgement!

The backstory of the Jewish day of judgement is that the first humans, Adam and Eve, were created on this date, and on that same day they ate forbidden fruit and were judged for it (1). History is repeated every year on the same day.

As He did to Adam in the Garden of Eden, God calls out to us, “where are you?” (2) “Where are you in the world? What have you accomplished? You have been allotted a certain number of days, hours, and minutes in which to fulfil your mission in life. You have lived so many years and so many days,”- over 50 years in my case - “Where are you? What have you achieved?” (3). And the super-ego can’t help itself but to appropriate the role of the divine judge to do a bit of judging of its own. Are you good enough? Big enough? Strong enough?

For a long time, I regularly showed up to the court of the false God in my head. I pleaded my case and presented my defence. I protested too much, then noticed that these thoughts were never enough to end the judgement. Self-criticism and self-doubt continue to be part of my life. But one day I decided that I had enough. I declared to the inner critic that I no longer recognised the legitimacy of his court. This is a pointless exercise! I thought, I just need to ignore it.

It worked to some extent but the other day I decided to change tack and take ownership of who I am and accept the gifts and challenges that God has given me.

I am accommodating! That is my nature. I am not a tough New Yorker. I am not Donald Trump. Good. I acknowledge that sometimes I will be accommodating in situations in which it would be more useful to me and the people I care about, or the cause I serve if I were to be assertive. But I also celebrate that I can tune in to other peoples’ perspectives and see the world through their eyes, and do what they want when it does not compromise my principles at all.

I remind myself that strength is defined by our sages as the conquest of one’s own self (4). To act with self-control. I am not perfect at this, but I often score some victories here. I would love to do even better.

With regards to one’s failure to exercise self-control, it is also useful to practice some degree of acceptance. We can work to address problems we own and acknowledge, but not those we deny. The first human to be judged, Adam, admitted to God that he ate the forbidden fruit (5).  But as he did, he used the present tense, admitting that after he was offered the forbidden fruit, “I am eating it.” That is, I ate some, and I will continue to eat it (6). While some would regard this as brazen, another perspective is that Adam was owning up to the truth about himself. He knew his own reality that included a weakness for these forbidden fruits and was completely honest about this (7). This honesty is surely the first step to growth.

As we look back at a year that included challenges relating to COVID and lockdowns, let us be honest about what we noticed about ourselves and accept the truths we learned. Then let us forgive ourselves as surely as we believe that a Merciful God certainly forgives us (8). In fact, as Jews we approach the day of judgement as a celebration, wearing our best clothing; we eat and drink as we are confident in God’s mercy (9). We also engage in some serious self-reflection and prayer. Not a bad mix of responses to honestly engaging with the truth of our flawed and lovable selves.  

For all who are observing Rosh Hashana, I wish you a happy and sweet new year. May it be sweet prosperous, free and healthy for all of humanity.

Sources

1. Rabbi Nissim in Pesikta
2. Genesis 3:9
3. R. Schneur Zalman of Liadi,  https://www.chabad.org/library/article_cdo/aid/1107/jewish/Where-Are-You.htm
4. Pirkey Avot 4:1
5. Genesis 3:12
6. Genesis Rabba 19:22
7. Rabbi Mendel of Kotzk, in Oratz, E. (1990) Nothing but the Truth p. 43-44 Judaica Press.
8. Tanya, end of chapter 26
9. Jerusalem Talmud, Rosh Hashana 1:3

Reflections on Spirituality and Mental Health A Panel of a Rabbi, Imam and Psychologist at Limmud Oz 2019

“What draws you to this topic?” With this question, our impressive session facilitator, Shirli Kirschner, began our conversation at the Sydney Jewish ideas festival, Limmud Oz. For me,  mental  health is very important as a prerequisite for living my life effectively. I usually start my day with a walk in the forest. Like most people, my work involves stress. In my case, it can feel like I am pushing a boulder up a mountain as I do my work of fostering connections between people of different faiths.

Imam Farhan spoke movingly about a time when he felt deeply depressed after being abruptly fired from his first job as an Imam. He was told right after a controversial sermon to pack his bags and leave the Mosque. The Imam had a double message about faith and mental distress. On the one hand, he insisted that it was ridiculous for members of his community to expect the Imam to deal with everything. It is as ridiculous as expecting the Imam to do heart surgery! On the other hand, Imam Farhan spoke of the solace that faith can bring. He gave the example of the story of Moses, as told in the Islamic tradition (1). In this telling, Moses fled Egypt after he killed an Egyptian taskmaster, who was beating a slave. He sat under a tree and felt desperate, so he cried out to God for assistance. The assistance came quickly with a marriage proposal, a father-in-law and a job for ten years.

Listening to Farhan talk about Moses was delightful. Not just because I really like him and his humour and style. There was a feeling of an additional connection between us as Jews and Muslims by virtue of the fact that we both valued the same story, essentially. In the Torah’s version of this story (2), there is no mention of sitting under the tree, nor of the desperate prayer. However, the idea of Moses feeling emotionally low is expressed in another story in the Torah. In our reading this week, Moses’ beloved father-in-law and mentor left Moses to return home to Midyan (3). After his departure, when faced with complaints by the people, Moses fell into despair to the point of spurning the mission that had been entrusted to him by God (4). He cries out: “Alone, I cannot carry this entire people for it is too hard for me. If this is the way You treat me, please kill me (5).”

Our traditions can bring comfort for people in mental distress. However, they can also be a source of distress. The psychologist on the panel, Professor Amanda Gordon, reflected on her experience of the relationship between faith and grieving. She had long recognised the benefits of traditions of grieving,  such as the practice of Shiva, in which Jewish people will spend seven days at home after the death of a parent, child or sibling. Yet, when it came to her own experience of grieving for her mother, it did not go as conveniently as she might have expected. During the festivals, the Yizkor memorial prayer is read in the Synagogue. For Amanda, who had her first Yizkor this year, it was an alienating experience: she found that the feelings one might expect to feel, could not be activated on demand. Amanda cautioned that the same rituals that bring comfort to some people, can create challenges for others.

Expectations are a source of much sadness. Acceptance can provide us with relief. There are three important elements of acceptance: a) To accept ourselves as we are. A large part of the struggles people experience with mental health is tied up with the question about whether “we are good enough”. Tanya consoles us with the idea that אני לא עשיתי את עצמי - I have not created myself. We cannot blame ourselves for what we are! (6). It is God, who is responsible for our essential nature, not us. b) We need to accept our past mistakes and let go. God has an infinite capacity for forgiveness (7) and if He has forgiven me, I can forgive myself (8). C) A third acceptance relates to work-related stress. We are instructed to rest on the Sabbath, but in six days we should do “all our work” (9). This means that on Friday, when we finish work, we are encouraged to regard our work as complete and avoid thinking about it on the Sabbath (10). Any work not done in the previous week, is irrelevant to the week that passed. It is next week’s work! The psalms said it best: “It is a falsehood for you, early risers, delayers of sleep, eaters of bread of tension! Indeed He [God] will give sleep to those he loves” (11).   

Apart from acceptance, one of the most important elements of well-being, according to Professor Gordon, is connectedness. Imam Fahran talked about the importance of reaching out to people. He gave the example of someone who stops coming to the Mosque. It is important that people check if that person is ok. He linked this with Islamic teachings about the obligations to one’s neighbours, which “...apply to forty houses like this and like this and like this” – and he pointed to the front, to the back, to the right and to the left” (12). The Imam also talked about the alienated young people he worked with as a prison chaplain, and how they can go off in dangerous and violent directions. I shared the experiences young people have in Together For Humanity - experiences that build connectedness, not only between students and their peers, but with the wider community and people of different backgrounds and faiths. In fact, when I asked one Principal what the main benefit of our work was for her students, she said it was developing students’ connectedness.

Notes

1.       The Quran, Surah Qasas(28), Verse 22 to 28.

2.       Exodus 2:11-21

3.       Numbers 10:30

4.       Akedat Yitzchak Rabbi Yitzchak Arama, (1420-1494)

5.       Numbers 11:11-15

6.       Tanya chapter 31, see story of the “ugly man” in the Talmud, Taanis 20a&b,

7.       As we say in the Amida prayer. Blessed is God who graciously, forgives in abundance

8.       Tanya chapter 26

9.       Exodus 20:9

10.    Mechilta cited in Rashi

11.    Psalm 127:2

12.    Haddith, Narrated by Sunan Abu Dawood, Hasan Al Basri.