“Jewish Soul”, Is it a software thing? Yitro

The idea of the Jews being a “chosen people” (1) can motivate us in worshiping God (2) and service to humanity. I don’t think of it as me being better, or more worthy than virtuous people I know and admire who are not Jewish. However, there is a risk that the idea of being ‘chosen’ - if it is taken to mean that there is an intrinsic difference to the Jewish soul - can make some Jews feel less connected to, or to devalue their non-Jewish neighbours (3).

How we choose to understand ethnic identity can be compared either to computer software - that is installed and added on but not essential, or to hardware, in that we regard it as intrinsic to who we are (4). If it is software, the brotherhood of mankind is more plausible than if it is hardware. Jewish scholarship on this question is mixed and complex.  

Image by Steven Depolo, used under 
Creative Commons Licence 3.0
https://creativecommons.org/licenses/by/3.0

On the hardware side of the argument is the idea of a unique Jewish soul (5) which, according to a mystical perspective, is “a part of God” (6). However, this needs to be taken in the context of the belief that God is present in everything in existence. Even rocks, according to the mystics, contain a “divine spark” (7), although these “sparks” are deemed to differ between inanimate objects and different peoples (8). 

We should not overstate the concept of the “Godly soul” because, according to its chief proponent, it is quite marginal to the lived experience of the Jew. The day-to-day life of the Jew is an experience of an “animal soul” rather than a Godly one. It is this animal soul that is the true everyday identity of the Jewish person (9). The Godly soul is something “that has been placed within him” (10) but is not him or her (11). It seems more like an obscure “plug in”, than a core element.

On the other side of the argument stands Maimonides (12). Repeatedly, he emphasises that it is an individual’s knowledge and motivations that are key to one’s spiritual standing. “Every person can be righteous like Moses” (13). “Every single person from all inhabitants of the world whose spirit guides him and whose intellect leads him to understand, to separate himself and to stand before God...to walk straight as God created him...he is sanctified [with the greatest holiness],“Holy of Holies”...” (14). 

A Chasidic master put it: “Holiness is not found in the human being in essence unless he sanctifies himself. According to his preparation for holiness, so it comes upon him from on High. A person does not acquire holiness while inside his mother. He is not holy from the womb, but has to labor from the very day he comes into the air of the world” (15). Indeed, whatever faults one might attribute to a non-Jewish idol worshipper’s soul would also describe our Jewish ancestors when we worshipped idols in Egypt, “with no difference!” (16). Clearly holiness is determined by behaviour.

Regardless of hardware or software, the idea of chosenness is linked to service (17). One form of this service is the role of the Jews in bringing an understanding of monotheism to all humans and uniting them in worship (18). This emphasises the importance of humanity as a whole, and sees the role of the Jewish people to benefit mankind rather than one of self-centeredness. This is because “all humans are cherished by God, and the Righteous of the Nations are precious to God without a doubt” (19). Furthermore Jews are urged to approach this concept with humility (20). 

I will end with a quote from one of the Rabbis, who, despite being aligned with the inherent differences approach, still strongly embraced love of all humanity. He wrote:

“The highest state of love of creatures should be allotted to the love of mankind, and it must extend to all of mankind, despite all variations of religions, opinions, and faiths, and despite all distinctions of race and climate. It is right to get to the bottom of the views of different peoples and groups, to learn, as much as possible, their characters and qualities, in order to know how to base love of humanity on foundations that approach action. 

For only upon a soul rich in love for creatures and love of man can the love of the nation raise itself up in its full nobility and spiritual and natural greatness. The narrowness that causes one to see whatever is outside the border of the special nation, even outside the border of [the people of] Israel, as ugly and defiled, is a terrible darkness that brings general destruction upon all [efforts at] building of spiritual good, for the light of which every refined soul hopes" (21).

 

Perhaps hardware or software does not matter quite as much as it would seem, as long as we can embrace all of humanity. 

 

Notes: 

I acknowledge Rabbi Hanan Balk and his essay referenced in the notes below as the basis of much of what I have written above. 

1. Exodus 19:5-6, Isaia 41:8-10
2. Targum Yonasan Ben Uziel to Exodus 19:6
3. Ohr Hachayim commentary to Exodus 22:20
4. Murray, D. (2019) The Madness of Crowds, Gender, Race and Identity, Bloomsbury
5. Zohar, Genesis 170, & 171, Kuzari, 1:41-43, in In Balk H., (2013) The Soul of a Jew and the Soul of a Non-Jew, p. 49, 
6. An Inconvenient Truth and the Search for an Alternative in Hakira, vol 13, http://www.hakirah.org/Vol%2016%20Balk.pdf 
7. Eitz  Chayim gate 5:2, Tanya chapter 1 and 2 by R. Shneur Zalman of Liady (1745–1815), and Nefesh ha-Ḥayyim sha’ar 1, ch. 4, by R. Ḥayyim of Volozhin (1749–1821)
8. Tanya, Shaar Hayichud V’Haemuna, chapter 1
9. cited in the discussion between the Lubavitcher Rebbe and Hilel students, cited in Balk, H.,  p.51 
10. With the exception of the extremely rare super saint or tzadik as defined in Tanya chapter 1
11. The text of the morning prayer Elokai Neshama, my God, the soul that you placed within me...
12. Tanya chapter, 29
13. Balk, H., (2013) ibid, see also his strong approach to the interpretation of the coerced divorce
14. Maimonides, Yad Hachazakah, Laws of Repentance 5:2
15. Maimonides, Yad Hachazakah, Laws of Sabbatical and Jubilee Years, 13:13
16. R. Simḥa Bunim of Przysukha, Kol Simḥa, Parshat Miketz, p. 47 and Mesharatav Eish Lohet, p. 228, quoted in Noam Siaḥ, p. 263. In Balk, p. 47
17. Ohr Hachayim commentary to Exodus 22:20, נשמות ישראל עצמם היו טבועות בקליפה ואם כן יהיה גר זה כאחד מכם באין הבדל
18. Targum Yonasan Ben Uziel 
19. Seforno on Exodus 19:5-6  
20. Seforno ibid
21. Chatam Sofer on Yitro, p. 38-39
22. Kook (Mussar Avikha (Jerusalem, 1985), p. 58, no. 10; Orot ha-Kodesh (Jerusalem, 1990), vol. 4, p. 405. In Balk p.54

Deluge of Doubt Torah & "Natural" Ethics (Ki Teitzei),

Indecisive. Weak. Not good enough. Am I doing the right thing? Accusations and self doubt are part of the semi-conscious soundtrack of my mind and I am not alone. These thoughts can be distortions of reality and unreasonable. However, living with uncertainty is also a strength.

The verbal onslaught is not just internal. There is a constant stream of emotive arguments for one course of action or its opposite. For example, on Sunday night I listened to Michael Kirby. A dignified, and distinguished former judge of the High Court of Australia. He observed, how despite the fact that people praise him for his various accomplishments because he is gay he is treated like a second class citizen in his own country. In a telling reflection of the ferocity of the current public debate, he insisted that ‘he was not bullying anyone in putting forward his view’.     

Some people seek refuge from uncertainty in religious absolutes. However this depends on the question of whether the Torah claims to have all the answers and therefore ethical ideas from sources outside the Torah are not deemed valid? Or does Torah recognise ‘natural ethics’?

In the Torah reading this week we are confronted by the treatment of a captive “woman of beautiful appearance” (1) during a war in ancient times. In one interpretation (2) of this passage, it is about managing a man’s lust and seeking the lesser of two evils. The woman goes through a process that is designed to make her less attractive to this man in an effort to dissuade him from marrying her. It seems to be all about his needs, not hers.

The woman’s consent for having sexual relations with this man is required (3). However commentary tells us that as prerequisite for the marriage she was to be converted to Judaism and according to one view this could involve coercion (4). Even the marriage itself does not seem to depend on the full agreement of the captive woman/new wife (5).  

This law is only confronting if there is a standard of ethics that we measure the Torah against. If we assume that G-d’s law defines morality then it is not good by definition? Perhaps. However, I think that Torah does recognise the validity of natural ethics.

The Torah calls us to to do that which is good and proper in the eyes of God (6). However our tradition teaches that the word “proper” refers to faithful conduct in matters of trade and dealing with others in a way that is pleasing to people (7). Human concepts of ethics are clearly valid.  

Proper human conduct preceded the revelation of God’s law by twenty six generations (8). People conducted themselves “according to proper logic and faith without the Torah” (9). In fact if the Torah had not been revealed we could have learned modesty from a cat, to avoid theft from ants etc (10). The tradition that we could learn how to behave from observing the behaviour of animals and insects demonstrates that a) there are virtuous character traits that can be learned outside of religious law and b) that it would be proper to learn this from observing natural phenomena (11).

Judaism teaches that natural notions of ethics and religious revelation are interdependent, neither of these really works without the other (12). There are many nations of the world that have not followed the Torah yet, they are ethical (13). Torah, religious revelation and teachings,  can play a key role in setting a person on the right path, but there is also that which comes to a person from within himself and his natural conduct...And if a person does not have this natural preparation the commandments of the Torah will not be enough. Because commandments can straighten a person generally but it is impossible for them to address fine details that are constantly arising anew. [for this] one needs morals and natural ethics…(14).

Returning to the  law of the beautiful woman, there are alternative commentaries of some aspects of this that are somewhat less in conflict with natural justice. The required process of her crying for a month long is designed for her benefit, the mourning process being cathartic (15) and about honoring her parents. Shaving her hair, and cutting her nails are part of her spiritual transformation (16). Still challenging, but the woman is seen as person, not an object.

The question about the place of natural ethics, is also reflected in an astonishing teaching relating to the commandment to send away a mother bird before taking her chicks or eggs (17). If someone recites a prayer that attributes this commandment to God’s mercy that person is silenced (18). One explanation (19) for this is that the commandments are not to be understood as expressing mercy but as God’s decrees!”.This seems to be a dismissal of the merits of the natural ethical value of mercy as being unimportant, with the prefered emphasis placed on obedience.

Again, other commentary offers an alternative view. The restriction on attributing the commandments to mercy is technical not theological. It applies [only] to mitzvot whose reasons have not been specified, therefore in it is not for us to decide what the motivation is. Furthermore, the required “silencing” is only after the prayer was recited with a caution to avoid saying it another time rather than being so terribly heretical that it needs to be corrected immediately (20). Another commentary states that to take the mother bird along with her young is “a way of cruelty” (21), implying that this commandment is indeed motivated by mercy.  

A final example from our reading is the insistence of the Torah that we show compassion for someone who escaped an oppressive situation and seeks refuge with us (22). Commentary about this law equates human concepts of what is to be regarded as cruel or merciful with what is pleasing to God and imitates God’s ways (23).  

Once we accept the importance of a human element in discerning proper conduct we are in the messy ambiguous space of subjective value judgements about specific situations. Of course we can bring religious wisdom to decisions, but we will still often need to grapple with the questions of what is right or wrong. It is not easy but would we really want it any other way? I think not.

Notes

1. Deuteronomy 21:10
2. Rashi on Deuteronomy 21:10
3. Yeraim, cited in Ritva,cited in Yalkut Meam Loez states “It has not been permitted, only by her consent, he is not allowed to have intercourse with her against her will. Ramban on 21:11, states “it is not proper to sleep with her, in a situation in which she being “forced” [into conversion] as she mourning her family and faith and screaming in her heart to her god to save her and return her to her people and her god/s.”
4. Ramban on 21:11, states that her conversion is by compulsion, however Ramban sees a process in which she is comforted and encouraged to accept her new reality, that she will never see her people again and therefore she will adjust to the point that her idol worship will be removed a little from her heart and she will cleave to this man. To what extent such resignation and acquiescence should be  considered consent is a tough question.  According to Rabbi Yonason in Sifrei and Sifrei Dbei Rav cited in Yalkud Me’am Loez she is not to be converted against her will, also according to the Rambam,  cited in Yalkud Me’am Loez p. 795, the conversion is voluntary.
5. we are told in the Torah that if the Jewish man does not want to marry her that she goes free (Deuteronomy 21:14). According to Ibn Ezra’s commentary on the words “she goes free”, the assumption is that the man “should do her will”, which implies that we assume that she did not want the marriage.
6. Deuteronomy 12:25 & 12:28
7. Mechilta
8. Vayikra Rabba 9:3, Tana Dbei Eliyahu Rabba 1
9. Etz Yosef commentary on Vayikra Rabba 9:3
10. Talmud, Eruvin 100b
11. Lichtenstein, A. in Hebrew translation http://www.daat.ac.il/daat/kitveyet/deot/lichtenshten-4.htm https://www.scribd.com/doc/16263866/Does-Judaism-Recognize-an-Ethic-Independent-of-Halakhah-by-Rav-Aharon-Lichtenstein
12. Ethics of the Fathers 3:17
13. Yachin, Tiferet Yisrael commentary on the Mishna.
14. Meiri on Avot 3:20 in Beit Habechira p.56, Vagshal publication 1971, based on Mekitzei Nirdamim, 5696
15. Maimonides in the Moreh Nevuchim, cited in Ramban on 21:11, also in Chizkuni
16. Chizkuni, he argues that it is similar to rituals performed as part of the transformation of the Levites when they were appointed to their roles in the desert temple (Numbers 8:7).
17. Deuteronomy 22:6–7
18. Mishna in Talmud, Berachot 33b, translation from Sefaria.org
19. Rashi on Talmud, Berachot 33b
20. Maharsha, on Talmud, Berachot 33b
21. Chizkuni
22. Deuteronomy 23:16-17
23. Ramad Vali, Mishneh Torah, Devarim.

רמ"ד וואלי - משנה תורה - דברים (דף 242-243) מפרש המצוה לא תסגיר בקשר לחילול השם וקידוש השם. אלו דבריו: " כי כבר ידוע שהוא בורח מפני אכזריות אדוניו שרדהו בפרך ואינו יכול לסבול את רשעתו. ואם ישראל ימסרנו ביד אדוניו יהיה חילול השם גדול, כי יאמרו הגוים שבני ישראל אכזריים יותר מהם, מאחר דניחא להו להחזיר העבד העלוב מוכה ומעונה בידו של אכזר. ואדרבה ניחא ליה לקב"ה שיהיו ישראל בחזקת רחמנים בעיני האומות... עמך ישב בקרבך. דהיינו במקום המוצנע, שלא ימצאנו אדוניו ולא יחזירנו לשעבודם.
במקום אשר יבחר. הוא ולא אתה. כי בחירת אחרים מצערת את האדם כשהיא כנגד בחירתו.
באחד שעריך. דהיינו בעיר ולא בכפר, כדי שתהיה הצלתו בטוחה ולא מתרופפת.
וגם בעיר עצמו. בטוב לו. ולא בטוב לך, שאם ירצה ידור בבית זה ואם ירצה ידור בבית אחר ולא תכריחנו לדור בפי רצונך. שאם תעשה כך, זהו חסד שלם המשתוה אל הנהגת אדון הכל, ואתה עושה נחת רוח ליוצרך, וקידוש השם לעיני העמים."