THE EVIL EYE

THE EVIL EYE

In my home I have a Turkish blue eye charm/bead (called Nazar Boncugu in Turkish) that sits on one of my shelves casting a protective gaze upon the entire house. Does it help? I doubt it, but it does not hurt either.

This is obviously an old superstition found all over the world: an envious glance can bring harm to the person or object. How do you protect yourself against it? You get a blue eye amulet that mirrors back, and stops the harmful look, the so-called, “evil eye.” 

In Hebrew, the evil eye is called ayin hara or en raah (in Yiddish it is “kayn aynhora”). According to the Rabbis, whereas a benevolent eye (“ayin tovah”) is praiseworthy, "an ayin hara, (an evil eye), the evil urge and hatred of another human being take one out of the world.” (Av. 2: 11). According to another, ninety nine people die of an evil eye, and only one through natural causes (BM 107b). You can protect yourself against this malicious curse, by repeating ever so often, beli ayin raah (“without the evil eye” [having power over you]). In a popular Jewish joke, a Jewish patriarch who was on the witness stand was asked by a District Attorney: “How old are you? He answered, “I am, kayn aynhora, eighty one.” Similarly, when counting people, you are expected to say, “Not one,” “Not two, “Not three” etc. in order to avoid the disastrous effects of the evil eye.

This meaning of “evil eye” represents an extension of what the original word for “eye” meant in biblical literature. Ayin, (pl. enayim), simply refers to the physical organ of sight. Whereas, a person with tov ayin (lit. good eye) is considered a “generous person” (Prov. 22: 9), one with ra ayin (lit. evil eye), is “miserly” (Prov. 28: 22). One can have eyne gavhut, a haughty look (Isa. 2: 11), or shah enayim (lit. “lowly eye”) “humility”(Job. 22: 29). Being consumed by an attitude described as raah enekha (lit. an eye set on ill will), simply meant being “mean” to another person (Deut. 15: 9). God’s eyes (eyne YHVH) are placed upon the land of Israel as a promise of protection (Deut. 11: 12). It is not at all clear what the Bible implies when it states that Leah, Jacob’s wife, had “weak eyes” (rakot). (Gen. 29: 17). Did she lack luster (Sarna), or did she have lovely, delicate eyes (Speiser)? 

The Hebrew word, ayin, (pl. ayanot), also means, “spring” (of water). Example: “An angel of the Lord found her [Hagar] by a spring of water (eyn ha-mayim)” (Gen. 16: 7). This may be an extension, maybe a figurative way of speaking of an “eye.” It is interesting to note that in Akkadian, inu(m) means both “eye” and “spring” or “source.” 

The human eye is our window to the universe. What we see is a reflection of our personality and provides a frame of reference for our approach to life. Some see things in color; others consider the world a dark place. Those who find shadows everywhere use amulets and other defense paraphernalia against the corrosive impact of the evil eye. It is, however, better to have a positive attitude in life and face the world with optimism, courage and determination. In the long run, the talismans do not work.

Rifat Sonsino

ELOHIM- ONE GOD OR MANY GODS?

Tuesday, February 7, 2012

ELOHIM- ONE GOD OR MANY GODS?

בְּרֵאשִׁית, בָּרָא אֱלֹהִים

In Hebrew, for masculine singular nouns, plurality is indicated by the ending im. Thus, for example, yeled “boy” becomes yeladim “boys.”

The Bible uses many terms for God, such as El, Shaddai, YHVH, Elohim--they are all in the singular except for Elohim, which is in the plural. The question is this: how can God, conceived as being the only divinity in the universe—hence, monotheism- have a plural ending? Ancient Rabbis had to deal with this problem and said that the reason for the plural in Elohim is because of all the attributes (e.g. merciful, caring, loving) that are ascribed to one God. On the other hand, is it possible that the term Elohim is a vestige of polytheism in biblical Israel? I would say, yes. 

To test whether or not the editors of the Bible considered Elohim a plural or a singular noun, we need to find whether the verbs attached to this name, are in the singular or in the plural. If they are in the plural, we would know that in the past Israelites believed that Elohim referred to many gods. If the verb is in the singular, then we would have to conclude that the term underwent a change, and a plural noun was now considered singular. We have an example of that in English, too. The word “media” is the plural of “medium.” Yet, we often say, “the media says,” not “the media say.” “Media” is now viewed as singular.

Let’s test the use of the word Elohim in the Bible: In the overwhelming cases, the word Elohim is accompanied by a singular verb. For example (see Hebrew title above): the Hebrew Bible begins with b’reshit bara elohim, “When God began to create…”-here the verb bara (“created”) is in the singular. That means the editor of this passage conceived of Elohim as one God. (For other examples, see, Gen. 1: 3; 22: 1; 25: 11; 50:24, and many others). 

However, there are a few passages where Elohim is accompanied by a plural verb: when Abraham says to king Abimelekh, “When God (Elohim) made me wander…(hit’u) (Gen. 20: 13) ,” the verb “wander” is in the plural. Similarly, we read, “It was there that God (Elohim) revealed (niglu) himself to him [Jacob]” (Gen. 35: 7). Here, too, “revealed” is in the plural, implying the existence of many gods. (For other examples, see Ex. 22:8; Deut. 5:23; II Sam. 7: 23 and others). The medieval commentator Rashi was aware of this problem but tried to solve it by saying, “all references to godliness and authority are in the plural.” I would argue that these are vestiges of ancient polytheism that crept into the text. 

There is no doubt in my mind that at some point in biblical times, Elohim was considered in polytheistic terms, “gods.” A good example is found in the Book of the Covenant, in one of the laws dealing with debt-slavery. According to a sub-section of this law, if the slave wishes to remain with his master for the rest of his life, because “he loves” him, then his master “shall take him before the gods (Elohim)” (Ex. 21: 5) and pierce his ear with an awl. Traditional Jewish commentators say that here the word Elohim means “judges.” So, the owner is taking his slave to the court. Some modern commentators believe that the reference is to the local sanctuary where the master presents his slave before God, perhaps, for an ordeal. For me, this texts simply means that the master brings his slave before the household gods, hence Elohim (see, for instance the reference to the household gods that Rachel had when she left her father’s house, the terafim, Gen.31: 34), and then pierces his ear at the doorpost of his own house with an awl. 

This short analysis shows that biblical Israel went through a period of transition from polytheism to monolatry (“there are many gods but only one god for us”) and finally to monotheism (“there is only one God”). The process continued in medieval times into the modern. Old God concepts are not working any more. We need to search for the best explanation of what God means today in order to meet the needs of our own time.

(For details about God concepts in Judaism, see my book, Finding God (with Daniel Syme), NY: URJ Press, 2002, or, The Many Faces of God , NY:URJ, 2004, or , more recently, “What is God’s Real Name?” in my book, Did Moses Really Have Horns? NY: URJ Press, 2009, 12-24).

Rifat Sonsino

LIFE AFTER RETIREMENT

 The year 2013 marks the 10th anniversary of my retirement from the congregational rabbinate. The transition has been a smooth one but not without its pitfalls.

 

When I was a congregational Rabbi at Temple Beth Shalom, Needham, MA where I spent 23 years at the head of a mid-size synagogue (c. 550 families), I was at the center of my temple’s cultural, spiritual and social life; I had a large office with a window, a “sacred spot” in the parking lot reserved for me alone, and secretaries and office personnel who carried out my directives. Things changed after my retirement. I teach at Boston College (BC) on a part-time basis.  I write a blog once in a while. A few months ago I published a new book, an introduction to Judaism in Spanish (Vivir Como Judio), and am now in the process of finishing another one on the Ten Commandments. For the last eight years, my wife and I have been going to Barcelona, Spain for a short period of time in order to help out a small liberal congregation that cannot afford to pay a Rabbi. With all that, I still have some time to spend with my children and grandchildren. 

Being a part-time faculty is, on the one hand, exhilarating but also a humbling experience. I have been teaching at BC for the last 12 years. In the past, I taught electives on Bible and various Judaica subjects. Now, because of budget cuts, I am teaching only two parallel courses on Comparative Religion (Judaism and Christianity). For the academic year 2013-14, I was promised just one. Most of my students are sharp, inquisitive, and do well. The administration is supportive of what I do and I have a few good friends on the faculty. Having retired from the congregational rabbinate in 2003, being a “professor” now is one of the main paths I have carved for myself as I seek purpose and meaning at this stage of my life. (For the record, I am 74).

However, as a part-time teacher, I am required to teach only what the full-time faculty does not want to teach. I am poorly paid, receive no benefits, have an inside office that I share with a colleague, and I, like any other employee of the College, have to pay for a parking spot wherever I can find one. But I have adjusted to this change, simply because I am able to do what I love best, namely, to teach, and seem to be good at it. Recently I had an unpleasant experience at BC that reminded me of my new status.

                                         Boston College

 I teach on Mondays and Wednesdays in the afternoon.  This past February, on a Monday morning, I arrived around 11.30 am and drove to the covered garage, looking for a parking spot.  Could not find one. I went around and around to no avail. In desperation, I drove up to the roof where a number of cars were already parked, left my Nissan and walked to my office. After teaching my classes, I returned to the garage but noticed that a ticket was placed on the dashboard. Not a warning, mind you, but a whopping $75 traffic ticket! I could not believe it. I thought if BC wants the faculty to teach, the least it can do is to provide easy parking opportunities. Upset, I went to the police station and was told that according to a new rule, one needs to buy a special permit for that part of the garage. I did not know that. They suggested I appeal. The next day, I sent an email, claiming my ignorance of the new rule and promising not to do it again. I really felt devalued.

Good news: my appeal was granted today. Phew!

Rifat Sonsino, Ph.D. Rabbi Emeritus

March 2013

MY ETHICAL WILL

                                  

Ever since our patriarch Jacob allegedly gathered his children to tell them about their future (see Gen. 49), many people have written ethical wills in which they identified not their assets but their most cherished values for their progeny. A number of these ethical wills written by Jews have been published as part of the literary genre called “Hebrew Ethical Wills.” Now that I still have my faculties intact, I wish to follow this example by putting down on paper those moral teachings that have guided me so far. So, in no particular order, here are my ten recommendations (a more personalized version was already written for my children):

1.     Identity:
I was born in Turkey and grew up in Istanbul. I am grateful for my Turkish heritage but I am also a proud Jew, and lived as such since 1938 when I was born. I came to the USA in 1961.

I believe it is important to have a strong identity. For those of us who live in the States, that means having a strong American as well as a Jewish identity. Support the State of Israel and Jews everywhere else. Try to visit the land of our ancestors at least once every ten years. Be a knowledgeable Jew.

2.     Kindness and integrity:

The Bible tells us that human beings are created “in the image of the divine” (Gen.1: 27) representing the best and the highest we know. Be a caring individual. Learn how to empathize in life, and try to feel other people’s joys and pains. Treat other human beings with dignity. Do not raise false expectations for them, and do not resort to violence. Yet, learn how to protect yourselves. Forgive your enemies but do not forget their name.  

    

3.     Good Name:

The author of the book of Ecclesiastes says, “A good name is better than fragrant oil”(7: 11). In dealing with others, your reputation must be impeccable. If you lose it once, you lose it forever. Be on time, look clean and neat, and try to make a good impression when you meet someone, for its impact remains a long time.   

4.     Family:

Cherish your spouses. Do not take them for granted. As  years go by, learn how to grow old together, accepting with grace all the changes that will occur with you and your mate. Be prepared to sacrifice for your children. After all, your family is your greatest responsibility and your proudest legacy. 

5.     Education:

Pursue general education and not job training. Read regularly, keep abreast of what is going on in the world, enjoy a good concert, an inspiring opera, a good theater. To the extent that you can afford it, try to travel around the country and the world. Have a wider perspective in life, and forgo judging things in black and white. Real life occurs within the grays. 

6.     Your job:

Enjoy what you are doing. Work hard at your profession. Try to be the best, but don’t allow your job to define you. Get a hobby. Take calculated risks. Otherwise you get stuck in life.

   7.  Truth vs. Peace:

Pursue truth, but give peace a priority. For the sake of sh’lom bayit (“peace at home”), be prepared to bend the truth a bit. It will save your marriage, your job and your relationship with the rest of your family and friends. 

8.      Exercise:

Do not abuse your bodies or mind. You need them both in good shape. Make time to exercise regularly. Do not use drugs; do not smoke or get drunk. Pursue a path of moderation, and avoid all excesses. 

9.      Way of Life:

Do not make the pursuit of happiness your life’s goal. Happiness is only a by-product. Live within your own means. Learn to be content, and be satisfied with what you have. There is no end to wanting more.

10. One Life:

 It is the realization that our days on earth are limited that infuses our life with meaning and purpose. We need to learn how to give up longevity for the sake of intensity. Learn how to enjoy the goodness of life, and try to live it fully and creatively, giving gratitude to God for who you are and what you have. 

Rifat Sonsino

Jan. 2013

EULOGY FOR MY MOTHER-IN-LAW

I promised my mother-in-law, Juana Goldstein (or  Chiqui as we all called her). that I would say a few words at her memorial service. Even though, I, as a mourner, have a hard time doing so, I will must muster all the necessary strength to eulogize her briefly but as she deserved to be remembered. For the last 45 years, since Ines and I got married in Buenos Aires, Chiqui considered me another son and treated me as such. I am very grateful for that. 

  

Chiqui, born in Argentina, lived a long and fruitful life. She was almost 95 years old when she died. Toward the end of her life, even though her body was getting weaker, her mind never faltered. She remembered dates and places with  great ease. When, for example, we wanted to know a phone number, either locally or in Buenos Aires, we found it faster to ask her, rather than look it up in our address book. We are very sad about her death but we realize that we are not dealing here with a tragedy. On the contrary, we wish to celebrate her life. 

Juana was a wonderful wife, mother, grandmother, great-grandmother and a dear friend to many in Argentina as well as in this country. She was a caring, compassionate, and elegant lady who never wanted to become a burden on anyone. She spent her life, helping others, without expecting any reward. She and her husband, Isidoro, had a wonderful marriage even though they were very different. Whereas he was laud, bombastic, a presence, she was quiet, unassuming, and could easily fly under the radar. Chiqui had an uncanny ability to relate to others on a deep personal level. She talked kindly to people, cared for them, and they responded in kind. My mother-in-law had a great intuition. She would read body language and comment, saying, for example, “These two won’t end up together.” And she would be right. Ines would then say, “How did she know? She must be a witch!

Isidoro, my father-in-law (z”l), who died in 1985,  was Chiqui’s greatest love, but after him, her children, grandchildren and great-grandchildren occupied center stage for her. She took pride in their achievements, worried about their wellbeing,-- at times, even excessively-- and defended them vigorously. A few years ago, both Ines and I changed cars. When I told Chiqui, “I got myself a car,” she immediately asked me, “And Ines?” I said, “don’t worry, mine is a used car; Ines’s car is brand new.” She was happy then.  

Juana was a very courageous and determined woman. At the age of 80, she decided to move from Argentina to the States in order to be closer to us. But not content with being a simple resident, she applied for citizenship. The story is that she and Edna , her friend at Fireman house, would practice every night using 3x5 cards. Chiqui was so well prepared that she passed the exam with flying colors, and, in fact, was disappointed that the examining officer did not ask her enough questions. At the Fireman house in Randolph, where she lived for a number of years, she always kept an American flag on her door. She volunteered in the coffee shop, distributed flyers to the residents, and enjoyed a good dance, a tango, when the opportunity arose. She also kept in touch with the family on a regular basis. She constantly received phone calls from her friends and relatives. After her move to Newbridge, her former friends at the Fireman House continued to visit her on a regular basis. 

Chiqui leaves behind two children, Guillermo and Ines, four grandchildren --Daniel, Debbi, Lucas and Ana (and their respective life partners), and four great grandchildren, Ariella and Dalia Sonsino and Avi and Talya Seri.  Guillermo, came last week from Argentina to be with her. All the grandchildren and two of the great-grandchildren are here with us. Chiqui would have been very happy.. In the last ten days, many of Chiqui’s friends and relatives called regularly, at times even daily, from Buenos Aires to inquire about her: Silvia, Graciela, Gracielita and others. Chiqui was very appreciative. While she lived in the Boston area, the heaviest share of the responsibility, by necessity, fell upon Ines, because we live closer. My mother-in-law depended on her for almost everything. And she, like a dutiful daughter, took care of all her needs. Guillermo and Ines spend the last night at her bedside, and Ines was present when Chiqui breathed her last. 

The last few years were difficult for Juana. Her medical condition slowly deteriorated and she started to get progressively weaker, but received wonderful care from the professional staff. On behalf of the family, I wish to thank them and those at the Fireman House for their kindness and attentiveness to all her needs. We are very grateful to all of you.

Juana leaves a legacy of love. We will always remember her for her compassion and caring personality, for her respectful attitude toward others, for her openness of mind and for her loyalty to and support of those who were dear to her. 

The Book of Ecclesiastes reminds us that “there is a time for being born and a time for dying,” What we do in between mostly depends on us. We can live lovingly and productively or waste it on things that are transitory and of little significance. It is the realization that our life is limited that gives purpose and meaning to our existence. Let us not squander this precious gift and, on the contrary, be wise enough to spend our allotted life on earth with acts of kindness. Chiqui did. Though we are very sorry to see her go, we are comforted by the notion that she left a good name behind her. And for that we are eternally grateful.

May her memory be a blessing to all of us.

Rifat Sonsino, Jan. 8, 2013

MY RELIGIOUS PHILOSOPHY; AN ADDITION

After I completed the various statements regarding my religious philosophy, I was asked to state where I stood vis-à-vis three more topics: the value of religious practices, my position on Israel and my personal approach to our sacred texts. Here below are my answers:

RELIGIOUS PRACTICES (mitzvot)

For us Jews, Judaism must be lived through various religious rituals and not only studied as an academic exercise. After all, non-Jews can do that as well, and often do. Jews, on the other hand, need to observe mitzvot, at least, for the following reasons:

        a) Religious practices/ rituals have an educational value: By carrying out Mitzvot we can teach Jewish values: e.g., saying a blessing over wine as a symbol of joy; reciting the motzi as an acknowledgment of our dependence on God for nature’s bounties; the wedding ring as a symbol of marital fidelity.

    b) Religious practices/rituals have an emotional value: By carrying out a mitzvah we can remember important people in our lives who do them now or have done them in the past.

    c)   Religious practices/rituals bind us to the Jewish community at large by establishing a connection to other Jews around the world.

    d)  Religious practices/ rituals point us to the source of power or energy of the universe, namely God.

However, mitzvot, to be authentic, have to be observed in consonance with our modern thinking, and devoid of superstition and false information. Furthermore, they have to be carried out to the extent that they are meaningful to the individual.

THE STATE OF ISRAEL

The Land of Israel is the spiritual home of all Jews. Even after the destruction of the 2^nd Temple of Jerusalem by the Romans in 70 CE, when Jews spread out throughout the Mediterranean basin and lived under the domination of gentiles for about 2000 years, they never forgot the land of their ancestors, and looked forward to the day when they would be gathered once again in the Land of Israel and live there freely and in peace. That event took place in 1948 when the modern State of Israel was established.

          Presently, the Jews of Israel live surrounded by a Muslim community in the Middle East that is inimical to its physical existence. Even though some of them are willing to recognize the reality of Israel, others are vociferously proclaiming its upcoming destruction.  This negative attitude has compelled Israeli Jews to turn to the right in the political spectrum, which has been, in my opinion, unhealthy for the long prospect of Israel. Palestinian Arabs and Israelis have no other choice but to accept the reality of each other, and make painful compromises in order to live in peace. This goal, however, appears to be unattainable today. Jews who live outside of Israel are also conflicted, some supporting the government of Israel, which is committed to build more settlements in Judea and Samaria, and others, like me, standing behind the opposition, which is against enlarging the settlements and in favor of a policy of compromise and accommodation. So, there is no Jewish unanimity on this subject. But, except for the Satmar Hasidim who are theologically opposed to Israel as a State, what unites all Jews today is the unequivocal commitment to the independence and sovereignty of Israel in its own land. 

SACRED WRITINGS

Jews have been the historical authors of many Holy Scriptures, such as the Bible and many rabbinic texts; they represent the foundation of our western civilization. Some consider the Bible as God’s word and therefore inerrant, and others, me among them, follow biblical criticism and view it as the product of many inspired individuals and schools of thought throughout the centuries. Is the Bible authoritative? Some Jews say, yes, because God wrote it. I consider it a major source of inspiration and as the basis for my own Judaism, but , being a fallible human document, the Bible is in no way binding. I spent all my life studying the Bible because it is part of our own tradition, warts and all, and still has something to teach us about human behavior and religious beliefs.

Rifat Sonsino

MY RELIGIOUS PHILOSOPHY-PART FOUR

THE ESSENCE OF JUDAISM

A few years ago, at a rabbinic meeting in Boston, we were asked to write a statement, which could be read in thirty seconds or less, about Judaism and the role we play as clergy. Obviously, the exercise was to force us to identify the essence of our religion in a clear and concise manner. This is what I wrote:
 

          “For me, the essence of Judaism as a religion is found in its teaching of empathy for other human beings who are facing existential issues. As a Rabbi, my role is to be a more derekh, a spiritual guide, pointing to viable alternatives that lead to wholeness and personal integrity.”

WHAT UNITES ALL JEWS

I have often been asked: If you maintain that there are various definitions of God in Judaism, just as there are different paths of Jewish spirituality, what then binds us, Jews, together? My answer is this: we share the same history; we have the same tradition that is optimistic and “this-world” oriented; we cherish the same sacred books; we celebrate the same holidays and life-cycle events; we have a strong “tribal” connection; and we welcome anyone who wants to share our life and fate. To be a Jew is a privilege, and we should be proud of it.  

PERSONAL INTEGRITY

Religious beliefs are stronger when they are authentic. They cannot be imposed; they have to be accepted freely. During my entire professional career, I sought a path that reflects my personality. I made it my cause to elucidate the religious alternatives promoted by our sages, and have encouraged my readers and listeners to find their own way within this diversity. This is one of the strengths of Judaism. For centuries, Jews have created a way of life and a system of community discipline that bound one Jew to another. However, in matters of belief, Jewish teachers were much more open to alternatives. After having proclaimed a few principles of faith, such as the belief in one God, the foundational myths about the giving of the Torah at Sinai/Horeb and our hopes for the future, they still allowed  individual Jews to choose from the traditional sources those that are in consonance with their own thinking, even allowing them to add newer ones in line with the traditional Jewish spirit. We can ignore this tradition or we can embrace it. I opt for the latter, and urge other fellow Jews to do the same.

LIFE AFTER DEATH

 Judaism has espoused various views, all of them projected from our own existence here on earth, about the afterlife. No one believes today that after death, he/she will go to Sheol, an undisclosed place perhaps located under the earth, where they shall live a shadowy kind of existence.. This idea went away by the end of the Biblical period. During the rabbinic period, resurrection of the body became a dogma disseminated by the Pharisaic teachers. Later on, some Jews subscribed to the idea of immortality of the soul or reincarnation, just as others maintained that after death there is a total disintegration (For more details, see our book, What Happens After I Die? R. Sonsino and D. Syme, URJ, 1990). 

          After viewing all the Jewish alternatives, I believe that one lives on biologically through children, through an association with the Jewish people, and, ultimately, through his/her good deeds. Personally, I assume that after I am gone, the energy I represent will blend with the energy of the universe. I hope, however, that whatever influence I have had on others through my books and other types of teaching will remain in the minds of my students and congregants.

In the meantime, I hope to live as long as it is possible fully, creatively, with personal integrity, with good health and surrounded by family and friends. And to all this I say, dayenu! (“It is just enough for me”). 

Rifat Sonsino

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