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| Gandini Juggling Troupe |
Being a teen calls for lots of juggling. Especially this time of year - juggling the delights of vacation with a return to school; or intense family time with intense friend time; or excitement about reconnecting with friends and anxiety about reconnecting with academic material.
Sometimes the juggling can feel especially intense. I told our students this week about my own juggling in late December. On the same day that my first granddaughter turned eight days old and received the blessing of her name, my eighty-one year old mother transitioned to hospice care in her home. Intense and happy and sad. We juggle a lot in our lives; it can be stressful and powerful.
I was surprised recently to learn the ancient rabbis refer to juggling in the Talmud. They call out Rabbi Shimon ben Gamliel as a world-class juggler who according to legend could juggle 8 flaming torches in the air in a pattern so none touched the others. (Sukkah 53a) Living in the first century of the common era he was a juggler, an acrobat, a Torah sage, and president of the Jewish legislature. Talk about juggling!
I was surprised recently to learn the ancient rabbis refer to juggling in the Talmud. They call out Rabbi Shimon ben Gamliel as a world-class juggler who according to legend could juggle 8 flaming torches in the air in a pattern so none touched the others. (Sukkah 53a) Living in the first century of the common era he was a juggler, an acrobat, a Torah sage, and president of the Jewish legislature. Talk about juggling!
Which brings us to this week’s Torah portion, which includes an unusual dialogue between God and Moses.
Moses is juggling leadership of the ancient Hebrews in Egypt with following God’s directions about engaging with Pharaoh. At the end of last week’s Torah portion, Moses complains to God that following God’s directions about protesting to Pharaoh only made things worse for the Hebrew slaves. Instead of releasing them, Pharaoh makes their work more difficult.
Moses complains hard to God who responds at the start of this week's portion with what many commentators read as a rebuke. God tells Moses that earlier Jewish leaders such as Abraham, knew God by the name "El Shaddai" (or "God Almighty"). But Moses gets to know God through the ineffable, four-letter name (Yud-Heh-Vav-Heh) that some call "Hashem" or "Adonai." (Exodus 6:2-3) Commentators tend to associate that name with the divine attribute of mercy.
Moses is juggling leadership of the ancient Hebrews in Egypt with following God’s directions about engaging with Pharaoh. At the end of last week’s Torah portion, Moses complains to God that following God’s directions about protesting to Pharaoh only made things worse for the Hebrew slaves. Instead of releasing them, Pharaoh makes their work more difficult.
Moses complains hard to God who responds at the start of this week's portion with what many commentators read as a rebuke. God tells Moses that earlier Jewish leaders such as Abraham, knew God by the name "El Shaddai" (or "God Almighty"). But Moses gets to know God through the ineffable, four-letter name (Yud-Heh-Vav-Heh) that some call "Hashem" or "Adonai." (Exodus 6:2-3) Commentators tend to associate that name with the divine attribute of mercy.
The Torah narrative seems to especially juxtapose two of these, El Shaddai and Adonai. It's as if the two different names represent two different ways of relating to God. El Shaddai is linked to accepting whatever God says without any questioning. Rashi (11th century) hints at this by offering that "Shaddai" could be re vocalized as "the one who is sufficient" or "the one who is enough." (Think "dai-einu" from the Pesach Seder). This represents a way of relating to God as accepting without challenge, let alone complaint.
Adonai, on the other hand, represents a way of relating to God through wondering, questioning, and even complaining or appealing to divine mercy. For instance, Adonai is the name of God used by Abraham when he challenges or questions God about plans to destroy Sodom. (Genesis 18:27). Then again with Moses at the start of Exodus 6.
It seems to me Torah is trying to teach that mature relationships with those most important in our lives -- even God -- depend on our ability to juggle accepting and questioning, receiving without question on the one hand and challenging on the other. Even Rabbi Shimon ben Gamliel seems to say something similar in Pirkei Avot, when he teaches, "the world is sustained by three things: judgment (discernment), truth, and peace (wholeness). (Avot 1:18)
May we be inspired this week to have the strength to balance accepting and questioning, studying and breaking from study. And the wisdom to juggle connecting with others and focusing on ourselves, challenging and receiving.
Adonai, on the other hand, represents a way of relating to God through wondering, questioning, and even complaining or appealing to divine mercy. For instance, Adonai is the name of God used by Abraham when he challenges or questions God about plans to destroy Sodom. (Genesis 18:27). Then again with Moses at the start of Exodus 6.
It seems to me Torah is trying to teach that mature relationships with those most important in our lives -- even God -- depend on our ability to juggle accepting and questioning, receiving without question on the one hand and challenging on the other. Even Rabbi Shimon ben Gamliel seems to say something similar in Pirkei Avot, when he teaches, "the world is sustained by three things: judgment (discernment), truth, and peace (wholeness). (Avot 1:18)
May we be inspired this week to have the strength to balance accepting and questioning, studying and breaking from study. And the wisdom to juggle connecting with others and focusing on ourselves, challenging and receiving.
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