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On The Pragmatism Of Prayer…
In light of the national media babbling 24/7 about the fear and trembling amidst heightened security measures that have overtaken the Boston environs in the wake of the Marathon bombing, I thought about all the prayers that go out both to comfort ourselves, each other and perhaps in attempt to stanch the rising panic over the still at-large bombing suspect. In doing so, I offer these questions for your comments: 1. Can prayers be understood as pleas for protection from evil, or for those more philosophically inclined, can they be seen as praise for a G-d whose will in all things is inscrutable? 2. What about the concept of prayers as a way to understand that the balance of good and evil must, however costly to life and property, be maintained for some larger cosmic purpose? 3. Could these prayers relate in some obscure way to the intent of sacrifices in ancient times? In other words, did we perform sacrifices and offer prayers as a tribute to the greatness of G-d, to assuage our fear of His/Her potential anger or a little of both? In Acharey Mot, this week’s Torah reading, although the above questions are given no definitive answers, we learn how the qualities of good and evil inform a duality in our concept of G-d that inspires the custom of absolving communal sin by sacrificing two goats. The illustrations below are details from my book, Between Heaven & Earth: An Illuminated Torah Commentary (Pomegranate, 2009). We can see one animal lying trussed and wearing an inscribed boxwood lot dedicating it to G-d. The other, marked as an offering to ‘Azazel’ will be the scapegoat sent into the wilderness. The term ‘Azazel’ has various connotations. Medieval commentators have referred to it as a desert cliff in the Sinai from which a goat was thrown on Yom Kippur to atone for the sins of Israel. But In his commentary on Leviticus 16:8, the Spanish Talmudist Moses Ben Nachman Gerondi (Nachmanides) described Azazel as a goat-like desert god or demon. The image of a demon has long been associated in mythology with evil, sexual misdeeds and the fearsome forces of nature. Merging the two ideas produced the portrayal of Azazel as a winged demon pictured in a barren desert setting. The string tying the lot to Azazel’s goat is partly colored scarlet to recall a custom in the Temple. A red cord was hung in the Temple porch for all to know that a goat had been sent to Azazel. The amount of time needed for the goat and its escort to reach the cliff was calculated and when the sacrifice was deemed complete, the cord allegedly turned white. Perhaps this elaborate, dramatic ritual, was in itself an answer to my questions? If the Torah had not told us that we were made in “…Our Image”, how else would it be possible for us to understand that God may inspire both joy and heartbreak?