MY BOOKS

 

THE FESTIVAL OF HANUKAH; MIRACLE: YES OR NO?

 

This year, the first candles of Hanukah will be lit on Thursday night, Dec. 7, 2023. The festival lasts 8 days.

The traditional explanation of why the festival of Hanukah is celebrated for eight days is based on a Talmudic passage: Oil for one day, miraculously lasted eight. . However, this is a late development. Early texts do not mention this so-called miracle. It is time we give up this irrational explanation and find a better one. And that historical explanation does exist.

The history behind Hanukah is, briefly, this: In the second cent. BCE, Antiochus IV, the Syrian king, set out to conquer Egypt. While he was fighting there, Jason, who was deposed from his position as the Jewish High Priest in Jerusalem, left the Ammonites with whom he had taken refuge, and attacked Menelaus, his brother in Jerusalem, in order to regain the High Priesthood. A civil war broke out between the two, and Jason successfully entered Jerusalem. King Antiochus was furious. On his way back from Egypt, the king attacked Jerusalem, imposed restrictions on Judea, and eventually desecrated the Temple. In reaction, a priest by the name of Mattathias, and his sons (called the Maccabees), fought against the Syrians, and were able to clean and rededicate the temple of Jerusalem to the worship of one God in the year 165 BCE. This rededication is called Hanukah (“dedication” in Hebrew).

The First Book of Maccabees (c.mid-2^nd cent. BCE), states that Hanukah ought to be celebrated for eight days but does not indicate the reason for it (see, 4:59). It is in the Second Book of Maccabees (c.125 BCE) that we find a rational explanation: It happened that on the same day on which the sanctuary had been profaned by the foreigners, the purification of the sanctuary took place, that is, on the twenty-fifth day of the same month, which was Kislev.  And they celebrated it for eight days with rejoicing, in the manner of the feast of booths, remembering how not long before, during the feast of booths [Sukkot], they had been wandering in the mountains and caves like wild animals. (10: 6). So, Hanukah was really like a delayed Sukkot that lasts seven days plus Atzeret, a one day festival (See, Lev. 23: 33-36; cf. v.39).

The first reference to the lights of Hanukah appears in the writings of Josephus (1sr cent. CE) who calls the festival “Lights” by saying: I suppose the reason was this liberty beyond our hopes appeared to us and that hence the name given to that festival. (Antiquities, 7:7).

In it only in the Talmud, which was edited in Babylonia in the 5-6^th centuries CE that the so-called “miracle” makes its appearance (under Persian influence?): What is [the reason of] Hanukah? For our Rabbis taught: On the twenty-fifth of Kislew [commence] the days of Hanukkah, which are eight on which a lamentation for the dead and fasting are forbidden.  For when the Greeks entered the Temple, they defiled all the oils therein, and when the Hasmonean [i.e. Maccabees] dynasty prevailed against and defeated them, they made search and found only one cruse of oil which lay with the seal of the High Priest, but which contained sufficient for one day’s lighting only; yet a miracle was wrought therein and they lit [the lamp] therewith for eight days. The following year these [days] were appointed a Festival with [the recital of] Hallel and thanksgiving. (BT Shab. 21b). 

Later on a midrashic text (c. 9^th cent.) provides another explanation: When the Hasmoneans defeated the Greeks, they entered the temple and found there eight iron spears. They stuck candles on these spears and kindled them. (Pesikta Rabbati 2: 5).

It is clear that the explanation of why Hanukah was celebrated for eight days changed over the years, some legendary, and some more historical. For me, the simplest and the most reasonable explanation is that, in its own time, Hanukah was a delayed Sukkot. No miracles. The festival today proclaims many important values, such as courage, dedication, thanksgiving, and above all, the right to be different. These are the values we need to stress, and not the miracle of oil which is not rational, historical or even believable in our time.

HAPPY HANUKAH

Rabbi Rifat Sonsino, Ph.D

http://rsonsino.blogspot.com

 

 

 

 

WHAT'S SO SPECIAL ABOUT BEING JEWISH? A KEY TO THEIR SURVIVAL

 Rabbi Rifat Sonsino, Ph.D

Jews have survived for centuries, often living under very poor conditions. Yet, they made it. Jews are in general not more or less capable than others. The question is what is the secret of their survival? What keeps Jews Jewish in good times or bad? A few ideas come to mind.

1.    Survival skills

When the second temple of Jerusalem was destroyed by the Romans in 70 CE, Jewish sovereignty ended in the land of Israel. From then on, Jews had to live under the hegemony of other people and cultures. Many lived in Christian societies, and others, later on, in Muslim countries. Even though they lived as tolerated minorities, they somehow managed to create a culture of their own by absorbing the best of what the dominating societies had to offer. In the Greco-Roman period, Jews created an imposing rabbinic literature. Living in Muslim Spain, they gave rise to a rich literature of poetry and philosophy. They survived by adapting to the environment.

2.    Kinship

There is a rabbinic saying that “All of Israel are responsible for one another.” (Shevuot 39a). This is the basis of the notion of communal responsibility in Jewish law. In other words, if a Jew sees another on the verge of sinning, he/she has an obligation  to step in and help. But the concept goes even beyond that. Jews are expected to look for one another, especially when living in hostile countries.

3.    Intellectual pursuit

According to a rabbinic teaching, “the study of Torah is equal to all other religious obligations “ (Peah 1:1). This dictum has been the center point of Jewish life throughout the centuries. Jews soon realized that in order to advance in life and survive as individuals, they needed to pursue science and special skills. In the past, many Jews were not allowed to practice all types of trades and were forced to concentrate on limited choices of work. For example, until the 16th cent. Catholics were forbidden by the church to engage in money lending. So, Jews were forced to do that. Many Jews in the past could not work as farmers because they were not allowed to own lands. So, they excelled in only those professions that were still open to them. And most of them did well.

4.    Religious cohesion

The Jewish religion has been a powerful unifying element in Jewish life. Some in the past and many even now believe that God has had a special covenant with the Jewish people, that will guarantee their survival. Reading through Esther Rabba, an early rabbinic Midrash (c.500 CE),  one comes out with the realization that many past kingdoms have disappeared (i.e. Greco-Roman, Babylonian, Persian etc), and yet we Jews are here. This belief has been a comforting message to Jews who were suffering. Furthermore, the practice of Jewish rituals and festivals, albeit in different forms, have had a unifying force that kept Jews strong and hopeful.  

The Nazis did not destroy the Jewish people, nor will Hamas in our time.

Am Yisrael hay! The Jewish people will live.

SONSINO’S BLOG, rsonsino.blogstop.com

 

WE NEED EMPATHY

 Rabbi Rifat Sonsino, Ph.D

There are different ways to relate to others. The best, I believe, is to have empathy for someone else. What is empathy? According to Carl Rogers, a prominent American psychologist, it is “the accurate understanding of the other person’s world as seen from the inside.” It is like getting into the other people’s shoes and view the world through their eyes. It is stronger than sympathy, which is simply understanding your neighbor’s plight. When you empathize, however, you get into their skin! This usually has three components: cognitive, emotional, and compassionate.

 An example of empathy comes from the Babylonian Talmud, which attributes a saying to Moses, “Since the Jewish people are suffering (in Egypt), I too will be with them in their suffering” (Taanit 11a).

But there is even an older text in the Hebrew Bible, which states, “You shall not oppress a stranger, for you know the feelings (literally, the heart) of the stranger, for you were strangers in the land of Egypt” (Ex. 23:9).  Here the word for “stranger” in Hebrew is GER, and it means, a resident alien, a sojourner. (For the Rabbis, later on, a GER is a convert). In another Biblical text we are reminded that “we used to eat fish free in Egypt” (Num.11:5). Life was good there!

Note that the law in Ex. 23:9 is in conflict with another statement in the Bible which reminds us that “we were slaves of Pharaoh in Egypt” (Deut. 6:21). So, were we sojourners having a good time in Egypt or were we slaves suffering under the yoke of the Egyptians? The answer is simple: the text is Exodus is early (c.9 cent. BCE). Things changed by the time Deuteronomy was put together in the 7^th cent. BCE.

The original message is still compelling. The law in Exodus is telling us, when you see a stranger, treat him/her with kindness and care, for you must remember that, once upon a time, you yourself were a stranger in Egypt. Now, this teaching applies to us and those we deal with in our daily life. We need people who care for others. And for that we must develop an empathic personality. Our lives will be enriched, and we will find pleasure in our achievements.

SONSINO’S BLOG, rsonsino.blogspot.com

SPIRITUALITY FOR NON-THEISTS

 Rabbi Rifat Sonsino Ph.D

 Some people have argued that unless you are a theist who thinks of God in personal terms, namely, viewing God like a Person who is all-powerful and all-good, and who listens and responds, punishes or rewards, you cannot have a spiritual experience. I would say that all depends on how you define spirituality. I prefer to define it as “the awareness of being in the presence of God” no matter how you understand the term God.

 For me, a religious naturalist, God is the mysterious energy that sustains the universe. God does not have free will but functions with necessity according to the laws of nature. God does not create miracles by changing natural law. 

 Spirituality is still possible for non-theists, but it needs to be understood differently. Judaism has had a long tradition of spirituality. In the Bible, it was centered on the “love” or “fear” of God, and expressed through an elaborate sacrificial system. In the Rabbinic period, the sages designed a Mitzvah system, where individuals were expected to go and carry out certain Mitzvot, religious obligations defined by a heavenly father. In the Hellenistic period that followed, people concentrated on a contemplative life. In the medieval period, many opted for a mystical love of God and a longing for communion with the divine. For many mystics, this involved an immediate awareness of the relation with God through prayer, meditation or song.

 In my case, I experience my spirituality through various paths.   For example,

1.    I experience it through many acts of transcendence, such as rare peak experiences in life, which are transformative in nature: such as, carrying a Torah scroll, holding my baby for the first time, major life cycle-events etc.

2.    I experience it through prayer when I can formulate my hopes and expectations. I am aware that prayers do not change the world outside but they give me new insights into myself. In Hebrew, to pray is lehitpalel , an introspective verb, which deals with personal reflections. Music is a major component of this endeavor.

3.    I experience it through meditation when I direct my mind towards something specific within myself. ( The word “meditation” comes from the Latin “medi” meaning “center.” The Hebrew equivalent would be hitbonenut , meaning” “to know oneself.”)

4.    I experience it through religious rituals, when I perform them with joy and a sense of accomplishment.

5.    I experience it through relationship and good deeds, through empathetic response to others.

6.    I experience it through study of classical texts for its own sake.

 I believe spirituality cannot be imposed; it needs to be discovered by each individual, at times combining various paths. It must satisfy the heart as well as the mind. It should lead to tikkun atsmi and tikkun olam, to bettering oneself and improving the world around us.

SONSINO’S BLOG, rsonsino.blogspot.com

 For more details, see my book, SIX JEWISH SPIRITUAL PATHS; A RATIONALIST LOOKS AT SPIRITUALITY, 2002

 

RABBINIC GEMS

Rabbi Rifat Sonsino. Ph.D

I belong to a unique rabbinic study group that meets online in the greater Boston area, religiously, every Monday morning, 10 am to 11.30 am. We have been doing this for a few decades. To my knowledge, there is nothing like this in the States. We rarely take a vacation. We are 11 retired Reform Rabbis, and  consider this endeavor as a sacred commitment. We are now studying Ruth Rabba, a 6th century CE rabbinic Midrash that comments line by line on the biblical book of Ruth. It was composed in Israel and written in mishnaic Hebrew as well as in Galilean Aramaic, and contains many Greek words.

 There are great gems in the text. Here are three examples:

1. Knowing how important it is to preserve a good reputation in life, the ancient Rabbis taught: “Praiseworthy is the person who has departed from this world with a good name.” (RR 2:7) After all, after we die that is all that matters.

2. Teaching appropriate behavior, they also stressed that “One engages in sexual  relations at night, not during the day.”(RR 2:16) Many would probably take exception to this teaching. I guess the Rabbis were concerned about issues of privacy.
3. Commenting on the biblical teaching that gives priority to a worthy life here on earth, as stated in Eccl. 9:14, “A live dog is better than a dead lion,” the ancient sages maintained that in this world one can, and should,  improve his/her lot but not after death, for it would be too late: They say, “in this world one who is a dog can become (as strong) as a lion, but in the world to come (namely, at the end of time after death), one who is a lion cannot become a dog, and anyone who is a dog cannot  become a lion.” (RR 3:2)

 These are sound teachings that are worth pondering.

 SSONSINO’S BLOG, rsonsino.blogspot.com

 

BIBLICAL HEROES: LEGENDS OR HISTORY?

 Rabbi Rifat Sonsino, Ph.D

 The Hebrew Bible mentions a number of people who led the Israelites during their peregrinations in the ancient Middle East. However, very few of these leaders are mentioned in other ancient Near Eastern texts. For example, no contemporary source, outside of the Bible, mentions Abraham, Isaac, Jacob, not even Moses or Solomon. These individuals appear as great heroes in the biblical narrative to whom miraculous feats were attributed. We can assume that they actually lived, even if we are left only with a biblical testimony. How reliable is this? Not much!

 On the other hand, we do have a few texts that come from the Hebrew Bible as well as other sources in the ancient Near East. Based on this duplication, we can convincingly maintain that these leaders did in fact existed. For example, the Mesha Stone (II K 3:4, 9^th cent. BCE), discovered in 1868 by F.A. Klein, a German missionary, and written in Moabite, clearly mentions king Omri of Israel (I K, 16:15-28, c.876-869 BCE) and the Israelite tribe of Gad. Similarly, the Annals of Shalmaneser III of Assyria (858-824 BCE), written in Akkadian, know of “Ahab, king of  Israel” (I K 16: 29-22:40; 869-850 BCE) as well as “Jehu, son of Omri” of Israel (843/2-815 BCE)  even though Jehu was not the son of Omri, nor his descendant. He was the son of Jehoshaphat (II K 9: 2) and a military commander who took over the kingdom in Israel.  We also have the Annals of Sennacherib (7^th cent. BCE), written in Akkadian, that refer to king “Hezekiah of Judah,” (II K 18: 1-20:21; 715-687/6 BCE). It is also most likely that “(Jeho)ram son of (Ahab), king of Israel”(II K 8: 25; c.849-842 BCE) and “(Ahaz)iahu, son of (Jehoram)” of Judah (II K 8: 16; c.843/2 BCE) are mentioned in Tel Dan Inscription- the text is however corrupt.  This monument was discovered by Avraham Biran in 1993, and written in Aramaic, probably by Hazael, ruler of Syria (842-800 BCE). Preserved in 13 lines, it celebrates his military victory over Israel and Judah. 

 What about King David? Well, Tel Dan inscription, in line 9, does mention BYTDVD, namely, “the house of David.” The implication is that if there was a “house of David,” there must have been a David as well. This is as far as we can go.

Up until now, it was claimed that even the Mesha Stone makes reference to  “the house of David” in line 31. However, in a recent article in the Biblical Archaeology Review of Spring 2023, the authors M. Richelle and A. Burlingame have raised serious objections to this identification. They say that “while the reading b(td)wd is not impossible, it remains purely hypothetical” (p. 570). The original text is not clear.

 Our biblical text contains much legendary material that was transmitted orally for many years before they were written down. Some of it is historical. Others are not but we continue to be inspired by their message, most of it positive, even if it is not always based on verifiable data.

 SONSINO’S BLOG, rsonsino.blogspot.com

 

 

A LIVING FUNERAL

 Rabbi Rifat Sonsino, Ph.D

 Now, that is an intriguing idea!

          Recently, a prominent Rabbi in Massachusetts died. His name was Harold Kushner. He was the author of a very popular book called, When Bad Things Happen to Good People (1981), which he wrote after the death of his son from progeria.  Agonizing over this tragedy, the author concluded that there is some randomness in the universe, which even God cannot control. Rabbi Kushner was eulogized by many people during his funeral. Obviously, he heard none of this.

          His death triggered an idea. Why wait until you pass on? Why not have a living funeral during which people can express their feelings and appreciations for you while you are around? The concept is not totally new: In a well-known book by Mitch Album, called Tuesdays with Morrie (1997), the protagonist, having attended a colleague’s funeral, feels depressed thinking that the deceased never get the opportunity to hear the good things said about them during funeral services. So, Morrie decides to have a “living funeral” which ends up being a great success. A woman even reads a poem about him that moves him to tears.

          Doing a bit of research on the subject, I discovered that the Japanese already have such a ceremony. It is called Seizenso, and is gaining great popularity. The first ceremony of this kind was held by the Japanese singer and actress Takiko Mizunoe in 1992 and was broadcast on TV to great fanfare. Similar practices are now found in South Korea and other places, even in Scotland.

          Would you hold a living funeral for yourself? Some people would say, it is selfish and reeks of self-aggrandizement. On the contrary, I would argue that this may be a great opportunity for the celebrant to read his will, both financial or ethical, and share it with all the attendees.

          If you feel this does not ring right for you, then, may I suggest that, while you are alive and well, you should thank people who have influenced you and sustained you in good times and bad. Albert Schweitzer once said: “Each of us has cause to think with deep gratitude of those who have lighted the flame within is.”  You will feel good about it, and your mentor will smile and feel appreciated.

 SONSINO’S BLOG, rsonsino.blogspot.com

SPINOZA AND GOD

Rabbi Rifat Sonsino, Ph.D

Recently I have been re-reading Spinoza’s Ethics. The more I read it, the more I like it.

          Baruh Spinoza was a Dutch Jew, born in Amsterdam in 1632. He was a philosopher who read Scriptures critically, and got into trouble with the Jewish community, which actually banned him from the synagogue.

          I consider Spinoza to be a God-intoxicated person. He did not believe in a theistically defined God as a Person who created the universe and humanity. In his book, Ethics, written in Latin between 1661 and 1675, and published posthumously in 1677, he defines God as “an absolute infinite being of whom no attribute expressing the essence of substance can be denied” (Proof to Proposition 14). God “necessarily exists”, and “there is no other substance but God.” Very often, Spinoza equates God with Nature. This God “ acts solely from the laws of its own nature,” (Prop. 1/17) “Whose existence and essence are one and the same.” (Prop. 1/ 20). God is not the “creator” of the universe because God and the universe are one and the same thing.

          According to Spinoza, God acts by necessity and not with free will. God does not “hear” our prayers or respond to them. God does not reward or punish individuals. He would say, God was not responsible for the Holocaust or other calamities that befell humanity. God simply is. The laws of nature are an expression of God. I love that. It is so rational. And it resolves the age old problem of evil. (If God is all-powerful and all-good, why is there evil in the world?)

          It is not very clear why the leaders of the Jewish community of Amsterdam excommunicated him, at the age of 23, on July 27,1656, on account of his “wicked ways, “abominable heresies” and “monstrous deeds.” (Quotes from the Edict of Excommunication). At the time, he was only a small businessman. True, he did not believe in a theistically defined God or that the soul is immortal. The harshness of the decree is still puzzling.

          Attempts to rescind the edict has failed. In fact, recently in Nov. 2021, Yitzhak Melamed, a Spinoza scholar and a Prof. of philosophy at Johns Hopkins University, who wanted to create a film about Spinoza, was denied entry into the Amsterdam synagogue attended by Spinoza in the past, on the basis that “the ban (against Spinoza) remains in force for all time and cannot be rescinded.”(Quote from a letter written by Rabbi Joseph Serfaty, on behalf of the Jewish community in Amsterdam).

          This is sad and unacceptable. Spinoza’s work will continue to influence many, as it did in my case. My religious philosophy is in line with his thinking. (See, my new book, co-edited with R. Agler, A God We Can Believe In). Spinoza died in 1677 at the age of 44. May his memory be a blessing.

SONSINO’S BLOG, rsonsino.blogspot.com

 

 

 

ANOTHER BIBLE TRANSLATION: THE LATIN VULGATE

 Rabbi Rifat Sonsino, Ph.D.

 The term Vulgate, often abbreviated as Vg, comes from the Latin, vulgatus, meaning “commonly known.” It is the official Bible of the Roman Catholic Church.

 In 382 CE, Pope Damasus I , commissioned Jerome (born as Eusebius Sophronius Hieronimus, in Dalmatia, Croatia, 340 or 342 CE), his secretary, to produce an authoritative version of the Bible in Latin. Jerome did this in stages. After he moved to Bethlehem, he first translated the New Testament, using the Septuagint, namely, the Greek version of the Bible,  and then, having studied with many Hebrew tutors, he translated many books of the Hebrew Bible from the Hebrew original.  At the beginning, his renditions were not universally accepted but in 1546, the Council of Trent, the ecumenical council of the Roman Catholic Church, declared the Vg to be the exclusive Latin text of the Bible for the Catholic Church. In 1965 a commission was established  by the Vatican Council to revise the Vg, and the new version was published in 1979, called Nova Vulgata.

 The Vg contains the Hebrew Bible , the New Testament and the Apocrypha. It has been very influential in the history of Bible translations. Like other versions, however, it reflects the thinking and style of its time.

For example, when Moses came down from Mt. Sinai holding the two tablets of the Law, the Hebrew Bible reads, “the skin of his face shone (Ex 34: 29).” The Hebrew is, QARAN  OR PANAV. When Jerome translated this verse, he used the expression, cornuta esset facies, literally, “his face was horned.” Based on this rendering, the famous Italian sculptor and painter, Michelangelo (1475-15640, placed two horns on Moses’ face, in his famous sculpture found in the Church of St. Peter- in- Chains of Rome. Many readers, even today, think that Moses had horns! In our time, some anti-Semites even believe that Jews have horns. But, as Lee M. Jefferson, in his recent article in the Biblical Archaeology Review  (Spring 2023, p. 59)  stated that , “It is debatable whether Jerome had any malicious intent in using the word cornuta (“horned”), but it seems unlikely.” He probably used the best Latin word of his time to indicate that Moses was glorified after meeting God.

 The Italians have an expression, traduttore, traditore, meaning, that every translator is like a traitor who does not reflect the real meaning of the original text. The same applies to contemporary readers. If they have a negative view of the Jews, they see horns; if they have a positive attitude toward Jews, they see glory!

 SONSINO’S BLOG, rsonsino.blogspot.com

 

 

 

Co[author, available for lectures and presentations. 

PASSOVER; THEN AND NOW

 

Rabbi Rifat Sonsino, Ph.D

This year, on Wednesday night, April 5, 2023, Jews all over the world will begin to celebrate the festival of Passover with a ritualized meal called Seder, a Hebrew word meaning “order” that refers to the order of the prayers that are recited and the symbolic foods that are eaten prior to a fancy meal. The purpose of the Seder is to tell the story of the liberation of the Israelites from the Egyptian slavery in biblical times.

Passover is a popular family holiday, primarily observed in the home. Its history, however, is complicated and its celebration varies around the Jewish world.

Here are some facts about Passover:

1.The festival appears to be a combination of two different holidays: Hag ha-Pesah (“Pascal Offering” Ex.34:25), reflecting a nomadic life-style, and Hag Ha-Matzot (“The Festival of Unleavened Bread” Lev. 23:5), representing a sedentary society. After these two were combined, it was historicized and celebrated as the exodus from ancient Egypt. In Biblical times, Passover was one of the three pilgrimage festivals (to Jerusalem); after the destruction of the Second Temple in 70 CE, it became a home festival.

2. Jewish lore also reflects two different traditions, one that knows of Egypt as a place where Israelites were mainly “sojourners” (gerim, in Hebrew, Ex.22:20), living the good life, and another that stresses the liberation from the Egyptian slavery (Ex.20:2).

3. It is not clear how the Israelites got out of Egypt. Some say all Israelites left as a group, others say that the exodus took place over a long period of time. Furthermore, it is impossible that a group of 70 individuals who entered Egypt with the patriarch Jacob (Gen.46:27), would end up , in about four generations, as a group numbering millions (Ex.12:37).

4. During the recitation of the story at home (Hagaddah), Moses, the great liberator, is mentioned only once.  Maybe because of the fear that Moses could be given all the glory, and even deified, whereas in Jewish tradition only God is viewed as being responsible for the redemption of the people.

5. One of the prohibitions during Passover is not to eat hametz (“leaven”) for seven days . Instead, one must consume Matzah, unleavened bread. The biblical rationale is that the Israelites left Egypt in haste and prepared unleavened cakes instead (Ex. 12: 19). In reality, this type of unleavened bread was consumed by the farmers who are in the field during the spring harvest.

In addition to this prohibition, there is the custom among many eastern European Jews not to eat rice or eat different types of legumes (kitniyot), or grains that can ferment ,such as wheat, oats, rye, barley or spelt. On the other hand, Sefardic Jews, like me,  have no problem eating these food items during Passover. Now, there are a number of rabbinic responsa that allow Reform, Conservative and Reconstructionist Jews to eat all types of legumes.

6. In Israel, Passover is celebrated, as the Bible commands, for seven days (Ex. 23:14); outside of Israel, following the rabbinic teaching, it is kept for eight days. In Reform Judaism, however, the practice is to follow Israeli custom and keep Passover for seven days

7. Finally, it must be stressed that the “last supper” of Jesus (Mark, 14:25), though taking place during Passover, was not a Passover Seder, because the Seder, as it is celebrated today, is a Rabbinic creation that did not exist during the life of Jesus.

Have a great Passover

SONSINO’S BLOG rsonsino.blogspot.com

A BIBLE TRANSLATION: THE SEPTUAGINT

 Rabbi Rifat Sonsino, Ph.D

 The Septuagint, Greek for 70 and usually identified as LXX, is the earliest extant Greek translation of the Hebrew Bible (See, Encyclopedia Britanica, ad loc). This was done in two stages: The Pentateuch, namely, the Five Books attributed to Moses (i.e., Genesis, Exodus, Leviticus, Numbers and Deuteronomy) was translated into Greek in the 3^rd cent. BCE, and the rest of the Hebrew Bible, namely, The Prophets and Writings, in the 2^nd cent. BCE. The LXX is the official text of the Greek Church. There is a new English translation of the Septuagint by the Oxford University press, 2007.

 The story dealing with this famous translation is found in the Letter of Aristeas, a text written in Greek in the 2^nd cent. BCE. According to this text, a certain Aristeas, probably a Jew from Alexandria, in a letter written to his brother Philocrates, tells him that the Greek king in Egypt, Ptolemy II (mid. 3^rd cent. BCE) had ordered his chief librarian, Demetrius to request from the Jewish leaders in Jerusalem a list of qualified translators to be sent to Alexandria, where a large Jewish community lived, in order to carry out the translation of the Hebrew Bible into Greek. The Jewish high priest,  Eleazar, responded favorably, and sent six learned individuals from each of the twelve tribes of Israel, a total of 72, to Alexandria to begin the work. According to the legend, this was accomplished in 72 days. All translations were made to agree with others. It was then presented to the king and the leaders of the Jewish community for their approval. This was done, and, in fact, a curse was issued against anyone who would alter the translation proposed by the experts from Israel.

 Philo of Alexandria, a Jewish philosopher who lived in the 1^st cent. BCE (See, On the Life of Moses, II, 25-44), repeats the story of Aristeas. So does the Jewish historian, Josephus (1st cent. CE), who approvingly quotes the Letter  (Antiq. 12: 2). In reality, Aristeas’ text is a mixture of facts and myth, containing many mistakes. For example, the so-called librarian, Demetrius[RS1] , never held such a position in the court of Ptolemy II. The Letter is a typical work of Jewish apologetics and self-defense, directed to the Greeks of the time.

 The Septuagint translation varies considerably from the Hebrew text that we have: For example, the Song of Moses in the LXX, is longer by six verses; Similarly, the Greek text in Samuel is much longer than the Hebrew; On the other hand, the LXX text of Job is much shorter. Furthermore, the LXX contains the books of the Apocrypha, that is, Jewish texts that were not included in the Hebrew Bible.

 The “most important reason for studying the LXX is to read and understand the thought of Jews in the pre-Christian centuries” (Anchor Bible, Dict. Vol 5, p. 1102).

 When Christians started to rely on the Septuagint, Jews stopped using it.

 SONSINO’S BLOG, rsonsino.blogspot.com

 

---

 [RS1]

BACK TO BASICS: THE BIBLE, THE WORD

 Rabbi Rifat Sonsino, Ph.D

The English word “Bible” comes from the Greek, biblion, meaning “scroll,” because, in the past, most written material had the form of a parchment that could be rolled.

 Writing originated in Sumer during the 4^th millennium BCE. In antiquity,  Sumerian or Akkadian was written on soft clay tablets, going back to Mesopotamia in the 3^rd millennium BCE. In ancient Egypt, papyrus reed was used to write documents (about 2400 BCE). The first printing of books started in China in the 9^th cent. BCE. using woodblocks. Between the 2^nd and 4^th centuries CE, the scroll was replaced by the codex, which was a collection of sheets attached at the back. The earliest most complete Hebrew Bible is called Codex Sassoon (c.900).  The printing press was invented by Johannes Gutenberg of Mainz, Germany, around 1440 CE.

                                    The Hebrew Bible

       

The Hebrew Bible, originally written on prepared skin of an animal, contains 3 sections: a. The Pentateuch (called Torah in Hebrew), the Five Books attributed to Moses; b. The Prophets (Neviim), which include some quasi-historical books, like Joshua, Judges, Samuel and Kings, as well as a number of prophetic texts, like Hosea, Amos and Isaiah, and finally, c. The Writings (Ketuvim), a collection of books, like Psalms, Proverbs, Job etc. The Hebrew canon, called TANAKH (short for Torah, Neviim and Ketuvim)  has 24 books.

                                 Authorship

 a.     Pentateuch (Torah) : Jewish tradition claims that Moses wrote the Five Books: Genesis, Exodus, Leviticus, Numbers and Deuteronomy (BB 14b). In fact, according to the ancient Rabbis, “even the questions that students were to ask of their teachers,” were revealed to Moses by God on Mt Sinai. (Midrash Rabba, 47/1). In reality, biblical scholars tell us that the Pentateuch was made of four different sources: J (using the name of God “Yahweh” by those living in the southern kingdom of Judah, c. 850 BCE), E (using  Elohim as the name of God  by those who lived in the Northern kingdom of Israel, c.750 BCE), D (for Deuteronomy, c.621 BCE) and P (for Priestly, mostly dealing with temple rituals, c.450 BCE). It is estimated that these 4 sources were at some point combined around 400 BCE to form the Pentateuch.

b.    The Prophets (Neviim), both Early and Late: these books were most likely finalized c. 200 BCE.

c.     The Writings (Ketuvim): this collection was completed around the 1 cent. CE.

          The earliest Hebrew compositions in the Hebrew Bible are The Song of    the Sea (Ex.15) and The Song of Deborah (Jud.5), both probably     coming from the early monarchic period, c.11-10 cent. BCE. Most of    the material included in the Tanakh was transmitted orally for many           generations until they were written down at different times.     The entire           Hebrew Bible was finalized toward the end of the 1^st cent. CE. 

The Jewish Bible versus Christian Bible (“The New Testament”)

 Even though there are a number of Bible translations in English, like The New American Bible, the New Oxford Annotated Bible  or The Jerusalem Bible, which use the term “Bible” in their title, these are NOT Jewish scriptures, because they include  the New Testament, considered sacred by Christians,  not by Jews. Most Jews use Tanakh, an English translation published by the Jewish Publication Society or The Soncino Bible. 

 Furthermore, the New Testament contains a number of late Jewish books, like Tobit, Judith and the Book of Maccabees, that were not included in the Hebrew Scriptures. Also, Jews do not use the term “Old Testament” (which implies the existence of a New Testament), because they do not accept the Christian assertion of the sacred nature of the New Testament.

 Next blog: The First Bible translation.

 SONSINO’S BLOG, rsonsino.blogspot.com

 

 

ON GETTING OLDER

 Rabbi Rifat Sonsino, Ph.D

 This is a personal blog but I like to share it with you, my viewers, who have followed me for years. It has to do with getting older, and the way I try to deal with it.

 According to the Hebrew Bible, 70 was considered “old age.”—that’s when King David died (II Sam. 5:4). In reality, people did not usually live that long. It is estimated that in Biblical times, the average age at death was about 35.  I, now at 84, view myself as getting older but not old. I do not know how much longer I have but I am certain I will not reach 120, a la Moses.

I am, however, noticing some changes in my daily life:

 1.     I am much slower. I do not process novelties fast. Everything takes a bit longer. Recently we went on a Caribbean cruise with my wife Ines, but I could not keep up with her during our daily walk around the deck, so I gave up.

2.     I like my routine. There an element of security there. I walk everyday. I use the gym twice a week. But I am afraid to fall.

3.     My memory is falling. I don’t remember too many names or locations. As a Bible scholar with a Ph.D in Bible and Cuneiform studies, I used to know all the Assyrian kings by name and in the correct order. Now, as president of our residents’ association at the Willows in Westborough, MA, where we live, I don’t even bother memorizing names. For this, I rely on my wife who is much younger. 

4.     During my professional life, I have published 11 books and chaired many national committees, but these days, I live reservedly, enjoying each breath I take. Even though, last year I co-authored a new book, A God We Can Believe In and my blog has reached almost 800,000 viewers around the world, I am slowing down and do not have the energy I had before.

5.     Recently, my daughter asked me for my happiest moment in my life? In the past, I had many such occurrences: when I came to the USA, when I got married, when our children and grandchildren were born, when one of my articles or books was published, but now the best I can say is that I am content with what I have and am. In comparison to many of my neighbors, I still have it, and my mind is still working.

6.     More and more I am irritated at the narrow mindedness of many of the younger people I encounter or read about, who still believe in “miracles” –it is only a metaphor, they say-; who follow what I call a  primitive theology that is based on false hopes instead of dealing with issues with reason and rationality. But I keep my mouth shut. I will not change the world. People who are interested in my views can read my books or my blog.

7.     After I die, I am sure, someone will say, there was a man by the name Rifat Sonsino, who used to say…..but I will never hear it myself, because I do not believe in resurrection!!!

  So, my friends, I am content with my achievements for which I was fortunate, and leave it to my children and grandchildren and their generation to keep the universe going.

 I am ok with this.

 SONSINO’S BLOG, rsonsino.blogspot.com

 

 

 

         

 

 

MOSES AT THE MOUNTAIN. WHAT REALLY HAPPENED THERE?

 SONSINO’S BLOG, rsonsino.blogspot.com

 Rabbi Rifat Sonsino, Ph.D

 According to a famous rabbinic text, The Ethics of the Fathers, “Moses received the Torah from Sinai” (Av. 1:1; 2^nd cent. CE). This teaching is repeated in The Fathers According to Rabbi Nathan, “Moses was sanctified by the cloud and received the Torah at Sinai” (1: 1; 7-9^th cent. CE). However,  what really happened at Mt. Sinai is still a mystery.

 1.     Which mountain?

We don’t know where Mt. Sinai is located. In fact, according to the Anchor Bible Dictionary, “at least a dozen different sites have been proposed” (Vol. 6, p. 48). Many Christians place it at Jebel Musa, where  St. Catherine monastery is located in the Sinai Peninsula. On the other hand, according to the book of Deuteronomy, the Torah was given to the Israelites on Mt. Horeb (Deut.4:10; see also Mal.3:22), somewhere in the Negev or even, in Midian, in northern Arabia. So, is it Sinai or Horeb? A medieval commentator, Ibn Ezra, combined the two: “Horeb is Sinai.”

 2.     Where is God?

In order to receive the Torah, Moses goes up the mountain (Ex.19:3) or down from it (Ex. 19:14). Where is God? On top of the mountain or at the bottom? According to Ex.20:19, God is in the heavens; according to Ex.19: 3, God is on the mountain. Nehemiah, the prophet, combines the two: “You came down on Mount Sinai and spoke to them from heaven” (9:13).

3.     The Content:

What is the extent of the revelation of the Torah? Some say it is only the Decalogue (Deut. 5:2); another text says, it is “the record of the Covenant” (Ex.24:7, probably referring to Ex. 20: 19-23-33); for many others, primarily the Rabbis, it is the entire corpus of Jewish knowledge.

 4.     The Method of the Revelation:

Did God speak? In biblical Hebrew? According to one source, “Moses spoke and God answered in thunder” (Ex.19:19). According to another, the Israelites heard “a voice but perceived no shape of God’ (Deut. 4:12). The Rabbis say that at Mt. Sinai, “a voice went forth: I am the Lord your God”, namely, the first commandment (Shemot Rabba, 29:9). According to Mendel of Rybanov, a Hassidic master of the 18^th cent, the Israelites heard only the sound of the first letter of the Ten Commandments, namely the silent A. The rest was written by Moses.

So, we don’t know where it happened; how it happened; and we don’t even know the extent of the revelation. In reality, we are not dealing here with history, but with legends built upon other legends.

  In line with modern biblical scholarship, I maintain that the Ten Commandments and most biblical teachings that emerged among the early Israelites, were disseminated first orally, and then , for many generations afterwards, they were written down by unknown authors, going through many changes- ergo, the different wording of the Decalogue in Deut. The Pentateuch was finally attributed to Moses, and ultimately to God as a source of all wisdom.

Now, that I can believe in.

 (For more details, please see my article in my book, Did Moses Really Have Horns, URJ/Behrman, 2009, pp. 82-96. )