After Shabbat dinner this Friday, I was reading
The Yankee at the Seder to our kids for the first time -- wow, this is an incredibly beautiful and moving story, gorgeously illustrated. It's simple: just after Lee has surrendered, a Jewish family in Virginia hosts a Jewish Union soldier for Seder. I don't easily get choked up and am not the teary-eyed type at all, but with this story of people putting aside resentments and grudges to celebrate Passover with a wandering Jewish lad from the enemy's side I had to stop many times and put my voice back together again because it kept cracking while my eyes clouded. I've never had this experience before with reading a book aloud. I discovered it thanks to a roundup of kids' books in the online magazine
Tablet.
Because of my sore knee, it follows that there this is no God.
You think I'm kidding but this line of reasoning is commonly heard from devotees of evangelizing atheism like Richard Dawkins. It's the argument from seemingly poor, botched, or suboptimal design. Yet the Hebrew Bible alerts us early on that creation is afflicted with a "lack" or "deficiency" (
chesron), as Jewish philosophy terms it.
The Maharal, whom we talked about recently, discussed this theme in his book on Chanukah,
Ner Mitzvah, which is why I mention it now. Chanukah arrives this coming Friday night.
The human knee appears to be ill-suited to its task, hence the prevalence of knee pain, similar to that of back pain, and so on. I've had trouble from this recurrent minor soreness, brought on by running. So here's a website
devoted to cataloguing instances of apparently faulty designs like my knee that, so goes the argument, a creator would not allow in his creatures.
That is a
theological argument, not a
scientific one, based on the premise that Dawkins & Co. know what a God would or wouldn't do if that God existed which he does not. As Dawkins writes in
The Greatest Show on Earth, regarding the extravagantly lengthy and circuitous recurrent laryngeal nerve of the giraffe, "Any intelligent designer would have hived off the laryngeal nerve on its way down, replacing a journey of many meters by one of a few centimeters." Atheists think they've discovered a devastating "Ah hah! Gotcha!" sort of a response to religious believers who, it's assumed, never realized that nature has a certain painful lack of perfection built into it.
I was really despairing about the seaworthiness of our old
sukkah for this recently inaugurated Jewish calendar year of 5770. With Sukkot approaching this Friday night, with my wife having been sick all last week with a (
suspiciously pre-seasonal) flu and me juggling work and filling in as Mr. Mom (hence the earlier break from blogging), I had been worriedly aware that the
sukkah frame in our backyard looked near collapse. It's a frame of steel pipes linked by joints where the screw sockets in the joints that hold the pipes together had all rusted and been stripped out so that I could neither screw nor unscrew them. If I'd been more careful in previous years about disassembling the structure promptly before the Seattle rains, this wouldn't have happened.
The whole frame, on which you drape a heavy canvas wall and a bamboo roof, was listing terribly to one side from kids swinging on it. Yes, we've had that same frame in the same place for the two years past. I know that's not the respectful way to treat a holy item like a
sukkah. At least the canvas and bamboo had been safely stored in the garage since last Sukkot.
Anyway I assumed that I couldn't tighten or loosen any of the joints. Under the weight of the canvas walls, something was bound to give. The whole structure would collapse and we'd be left without a sukkah to eat our festival meals in. It's my favorite Jewish holiday so that would have really saddened me, along with my family.
But then the miracle happened!
Among the top
10 lies about Jews and Judaism that I listed a while back, No. 3 was:
3.) Judaism has no apocalyptic vision of the End of the World, similar to that in Christianity's book of Revelation and certainly not one with a particular year as the deadline for wrapping up world history, as in the modern 2012 Mayan calendar doomsday prediction.
So here comes the festival of Sukkot, starting this Friday night, to correct the misunderstanding. My essay for Beliefnet on this too little appreciated feature of the Jewish calendar is
here. Excerpt:
When I got home last night ready to start the 25-hour fast of Tisha b'Av (no food, water, or bathing from sunset till dark the next day), mourning the destruction of the two Jerusalem Temples and much else that's tragic in Jewish history, the temperature was 105 degrees. Amazing! In Seattle, where thanks to the mellow, cool weather, nobody but the rich have air-conditioning in their homes! Today's not much better -- as I write at 6 pm it's 97 degrees. Still more than three hours left to go. Both our home and our synagogue are cooled only by fans, though thank God the office where I work is nicely air conditioned. My wife is having a less easy time of it at home. Luckily, our kids, who are too young to fast, don't seem much bothered.
I believe in synchronicity, the idea that juxtapositions of time and events not only may seem meaningful but do in fact convey real meaning. See Jung on that. If a tough fast comes on a day of record-breaking heat, I assume there's meaning in it for me, and I don't see it as a congratulatory "Job well done!" sort of pat on the back from the Holy One Blessed Be He.
You can't read the book of Lamentations, whose chanting represents the centerpiece of Tisha b'Av, without seeing suffering as a message. The book recounts the suffering that accompanied the destruction of Jerusalem by the Babylonians in 586 BCE. Much of it had to do with physical deprivation. When you fast, you neither feel nor look your best. So this verse from Lamentations caught my attention, referring to the Nazirites who previously had been specimens of health; now, "Their visage is blacker than a coal; they are not known in the streets: their skin cleaveth to their bones; it is withered, it is become like a stick" (4:8). That's about how I think I must appear right now.
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