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