October 16th: Noach
THIS WEEK IN THE TORAH
Rabbi David E. Ostrich
Midrash is one of Judaism’s great art forms, and many of our most precious insights come from the masterful use of Biblical stories. Of course, as with any art form, there may be many and differing interpretations. A case in point comes in a lesson from a mediaeval Midrashist who notices that, though Noah and Abraham are both righteous, God does not start Judaism with Noah. Instead, God waits ten generations for Abram. Why? His answer, found in the Zohar, identifies the salient difference as compassion. (Zohar Chadash: Noah 112-126) When God tells Noah about the coming Flood, Noah does not express concern for those who will drown. However, when God talks to Abraham about Sodom and Gomorrah, Abraham argues and urges God to have compassion upon the innocent. According to this Zohar, Abraham’s compassion makes him more suitable as a religious leader, and thus he gets to start Judaism.
The Midrashist makes his point, but other religious texts are not so singularly focused. Notice how Hosea (2.21-22) holds compassion up but as one of several values to be treasured and practiced:
“Va’eras’tich li l’olam: I betroth thee unto me forever. I betroth thee unto me in righteousness and in justice, in lovingkindness and in compassion. I betroth thee unto me in faithfulness, and you shall know the Lord.”
(This passage is well known to those who practice the mitzvah of Tefillin and recite it while wrapping the leather strap around his/her finger.)
Though wise and profound, I think that the Zohar may be stretching the Torah stories a bit. (1) The Torah itself says nothing about Noah lacking concern for his fellow creatures. God’s instructions to him are direct and do not invite a question-and-answer session.
(2) In the conversation with Abraham, it is not Abraham who brings up morality but God. God wants to have a morality discussion and says so: “Now God had said, ‘Shall I hide from Abraham what I am about to do, since Abraham is to become a great and populous nation and all the nations of the earth are to bless themselves by him? For I have singled him out, that he may instruct his children and his posterity to keep the way of God by doing what is just and right, in order that God may bring about for Abraham what has been promised him.’ Then God said, “The outrage of Sodom and Gomorrah is so great, and their sin so grave…” (Genesis 18.17-20) God wants to discuss morality with Abraham so that Abraham can explain God’s ways to other people.
(3) Abraham’s argument with God is not about compassion; it is about God’s sense of justice: “Shall the judge of all the world not do justly?” (Genesis 18.23-25) Abraham may be very compassionate, but that is not what he argues before the Lord.
(4) The Sodom and Gomorrah conversation is not when God decides to start Judaism with Abraham. That decision dates from some twenty-five years before, when Abraham is a mere seventy-five years old. (See Genesis 12)
None of these is meant to argue with the importance of compassion. Compassion is one of God’s essential qualities, and it is very, very important for people. However, lest we focus only on compassion—as the Zohar’s Midrashist implies, let us remember than Jewish wisdom urges us to balance our many divine attributes and aspirations—keeping them all in mind and having them play concerted roles in addressing our challenges.
the In case of compassion, for instance, there can be too much of a good thing. Untethered compassion can deplete our sense of righteousness—and eventually doom many to uncompassionate treatment by those without a moral compass. On the other hand, untethered justice is also a problem, overlooking important and mitigating circumstances—and treating people with undue harshness. Thus does the Kabbalah teach us that both holy attributes are to be worked together and in the right combination. This means that our feelings of empathy for others need to be combined/balanced with wisdom and practicality. What are the factors causing the suffering? How can they be addressed? And, of the various solutions proffered, what are the realistic possibilities of them being adopted and effectively bringing relief and improvement? Compassion is wonderful, but it is so much nicer to go beyond “feeling sorry” for someone and alleviating their suffering.
I often sense a suspicion that Zionists (supporters of Israel) lack compassion for the Arabs who suffer (in the war with Hamas and Iran’s other proxies). I cannot speak for all supporters of Israel, but I strongly suspect that very few are without compassion. What they may not be doing is expressing that compassion verbally. When they do, it is amazing how quickly conversations calm down. Once everyone in a discussion agrees and grieves that there are Arab civilians who suffer, many conversations can then proceed with respect and analysis: What are the means or strategies to lessen the suffering of innocents? How can Israel defend itself while also exercising compassion? And what, in the long term, is the best course for helping everyone live normal and peaceful lives?
Though cries like “Free Palestine” or “From the River to the Sea,” sound like calls for freedom and happiness, the fact is that Hamas and the other agents of Salafist and Iranian Islamicism have no intention of granting what we would call “freedom and happiness” to those whom they rule. Their goal is a society dominated by their understanding of Islam. Women in such societies have extremely limited agency—and face violence for attempting to choose a non-sanctioned path. LGBT+ individuals face assault or execution. “Infidel” religions—like Judaism, Christianity, Bahai, Buddhism, Yazidism, and even mainstream Islam—are persecuted or worse. Free speech and the right to assemble are not acceptable. With en masse punishments for villages that do not overwhelmingly support Hamas, voting is anything but free. And there is the Iranian/Hamas/ Hezbollah strategy of “sacrificing” innocents. Is a leadership that uses civilians as human shields really working in those civilians’ best interests? In other words, if one really has compassion for the Arab civilians of Gaza and the West Bank, then supporting policies that allow Hamas to stay in power (or gain power) are not compassionate at all.
Analysis can be a real pain in the neck, but it is necessary to turn our compassion into something that actually helps. While some Torah lessons are simple and direct, what usually emerges from Torah study is the necessity of thorough thinking and then the marshalling of a combination of Divine values. The moral challenges of life require all the wisdom, compassion, and strength we can muster.