The Challenge Of Change

Though  I am not fluent in French, the classic aphorism, ‘plus ça change, plus c’est la même chose’ (the more things change, the more they remain the same) seems particularly relevant with regards to Korah, the Torah portion from the Book of Numbers (BaMidbar) that will be read this Sabbath. This particular parashah is memorable to me personally, as it marks the Bar Mitzvah of my eldest son in 1988 and the beginning of the thought process and research that would become my book, Between Heaven & Earth: An Illuminated Torah Commentary (Pomegranate, 2009). As the story recounts the challenge made by the Levite Korah to the divinely ordained authority of his cousins Moses and Aaron, it reminds us that the often smarmy dynamics that characterize ‘modern’ politics has barely changed in 2.000+ years. From the AfterImages section of this book which also includes footnotes for the sources, here is an excerpt of the interpretation for the illustrations shown above and below:

“In The Price Of Power, we see the blue-robed Korah ben Izhar, a wealthy, prominent Levite. Despite his influence as cousin to Moses and Aaron, he craved more power and determined to challenge the authority assigned to them over the Israelites. He gathered 250 men with ambitious agendas of their own, and outfitted them in luxurious tallitot (prayer shawls) made entirely of blue wool. In a mockery of the ‘one-cord of blue’ commandment (Shelakh-Lekha), Korah, exhibits a serpents’ forked tongue as he and his party arrogantly confront Moses and Aaron with a cunning argument for the equal holiness of all the Israelites.

Yet, for such a clever man, he seemed unaware that challenging God’s wisdom would have dire consequences. The Mishnah  describes the violent ‘earthquake’ that swallowed Korah and his men as the ‘mouth of earth’, one of ten mystical things created before the first Sabbath of the world. The copper firepans (upper left) had once held incense offerings. These were obligatory when Korah requested the meeting with Moses and Aaron. They were all that remained of Korah’s party. The firepans were later gathered by Eleazar, Aaron’s son to be melted into plating for the sacrificial altar– a legacy of this tragic event. Louis Ginzberg in Legends of the Bible suggested the disgruntled sun and moon. They, too, challenged God and refused to voluntarily perform their duties if He levied punishment on Korah and his men. Ever after, sun and moon must be prodded into their daily cycles. With linguistic irony, the three Hebrew consonants in Korah’s name translate as ‘kereach’ or’ice’ and also as ‘bald’, both meaningful descriptions of his nature. The ‘ice’ refers to his cold, logical approach to spiritual matters while the ‘bald’ recalls the ‘bald spot’ he left among the Israelites when the earth swallowed his followers. 

When Korah challenged the right of Aaron to be High Priest, The Ark Of Judgment was employed to provide a test of faith in response. One of its k’ruvim sits on top of the Ark holding eleven barren staffs, each carved with the name of a tribe. The other keruv holds the staff of the tribe of Levi, which has put forth almond blossoms and fruit, confirming the choice of Aaron as High Priest of Israel. Aptly characterizing this tale is an unusual feature of Aaron’s staff: its dual fruits of bitter and sweet almonds. One variety begins sweet and turns bitter, like most disputes while the variety that begins bitter, but yields sweet fruit is akin to the achievement of peace. The motif on the shekel coin below commemorates the miracle of Aaron’s staff. The almonds in the hands below Aaron’s crown demonstrate that their name in Hebrew, ‘shaked’ is a permutation of ‘kodesh’ meaning ‘holy’: proof that God had chosen Aaron to bring holiness to the world.”

So where does that leave us now? In a metaphorical desert, I suppose; forced to define our own sense of morality in the face of our own media-driven misinformation campaigns. Then, as now, personal wealth and smarmy charm were exploited to secure a position of leadership with intentions that were far more self-centric than concerned with the spiritual and physical well-being of those who would be led. The major difference between now and then is the absence of a Divine Presence to dramatically balance the scales of justice, unless you naively believe that those who would rule us have a hot-line to Heaven.

“A Cord Of Blue…”

Though Parashah Shelakh-Lekha in the Book of Numbers (BaMidbar) is memorable for its dramatic account of Joshua, Caleb and the group of ‘spies’ sent to scope out the land of Canaan, its final verse (16:37) is the take-away message that will inform the identity of the Jewish people for generations to come. The message appears in the quotation within the illustration above, titled A Foundation Of Faith. It and the interpretation that follows have been adapted from my book, Between Heaven & Earth: An Illuminated Torah Commentary (Pomegranate, 2009)*

The title refers to the Even ha-Shetiyyah, or the mythical Foundation Stone upon which the world was created. Diverse legends describe this immense stone and its origins. There is an eye at its center to indicate the presence of God within every aspect of Creation. Poised on the stone is man wearing a tallit (prayer shawl) and tefillin engaged in prayer. The tallit prominently features the knotted fringes at the four corners of the garment, which the man has gathered together. Each fringe contains a cord of blue as a daily reminder of the bondage in Egypt and the instructions to observe all of God’s commandments. The tefillin are two small black lacquered boxes containing passages of Torah with black straps attached to them. One box, worn on the head bears a four-pronged letter shin. The other is placed on the left arm, near the heart. The straps are wrapped around the left arm and hand so as to form the Name of God. Suspended above the man’s hands is the letter aleph, whose description by the magic realist writer Jorge Luis Borges  inspired its inclusion here. “ In the Kabbala, that letter stands for the Eyn Soph, the pure and boundless godhead; it is also said that it takes the shape of a man pointing to both heaven and earth, in order to show that the lower world is the map and mirror of the higher world…”

 Above the figure is a tiny Murex trunculus snail, the origin of the famed blue dye called techeilet. Known as the chilazon in Hebrew this boneless invertebrate was found on the coast of Northern Israel and ancient Phoenicia and its secretions processed at dyeworks in Tyre. Behind the figure is a compass motif inspired by a medallion that illuminates the Moreh Nevuchim, Maimonides’ classic work, Guide To The Perplexed. As the Foundation Stone supports the ‘four corners’ of the world, the cardinal points on the compass guide the two figures representing Jews around the world towards the observances of their faith. Though the Sabbath occurs each week, its potential to remind us of what we’ve forgotten while offering us new understanding are timeless.

*For previews and purchase information of Between Heaven & Earth: An Illuminated Torah Commentary (Pomegranate, 2009) visit: http://bit.ly/g2D9Lm

For Shavuot: An Antidote For Apathy

Despite my conviction that works of art and literature, always contain the potential to become a work in progress, I am invariably surprised to find proof of this continual process of awakening and learning. Tomorrow, as we begin the Book of Numbers (BaMidbar), it is nearly three years after the publication of Between Heaven & Earth: An Illuminated Torah Commentary (Pomegranate, 2009).* Though I created illustrations for Parashat BaMidbar based on narrative with some artistic license, I recently wondered why Parashah BaMidbar (In The Desert) was designated as the Torah reading on the festival of Shavuot when it opens on the census of Israel, and focuses on tribal positions around the Tabernacle along with the rules regarding service of the Levite priestly class rather than the actual receiving of the Law from Mt. Sinai.

The parashah states, “Hashem spoke to Moshe in the desert of Sinai” (BaMidbar 1:1),for which the Midrash (BaMidbar Rabba 1:7) offered this metaphorical explanation: “Our Sages have inferred… that the Torah was given to the accompaniment of three things: fire, water, and desert” (Bamidbar Rabba 1:7). Though I am aware of the concept of mystical, elemental underpinnings within the desert sojourn, a 2010 commentary by Rabbi David Pinto, ShLIT”A provided some further clarification:”It may be that by this teaching, the Sages wanted to show man that he can only safeguard his learning and resist the evil inclination, which seeks to control him every day, by means of the Torah which possesses these three characteristics. As our Sages have said, “I created the evil inclination, but I created the Torah as its antidote.” (Kiddushin 30b). “Since the evil inclination is made of fire,…a person can only resist
it by the power of Torah, which is compared to fire… The evil inclination is like a small fire that anything can extinguish, and the Torah is a blazing fire that never goes out…thus the fire of the evil inclination is consumed by the fire of the Torah…In order for a person not to grow proud on account of the fire of the Torah, he must humble himself and resemble water. (Ruth Zutah 1). This is why the Sages instituted the reading of Parsha Bamidbar prior to Shavuot. It is in order to remind us that the Torah only endures in us when we metaphorically transform into a desert (perhaps a receptacle) for G-d’s will.

Wow. I guess that’s about as close as we’ll come to a ‘user’s manual’ for the Torah, whose full meaning and that of the events surrounding its debut will (hopefully) continue to be interpreted for many generations to come. Whether or not you agree with these ideas, apathy is not an option.

The full illustrations and complex symbolism on these pages are explained in greater detail in the AfterImages section of Between Heaven & Earth: An Illuminated Torah Commentary (Pomegranate, 2009) on pages 165-166. Your questions and comments are welcome!

The book may be previewed and purchased at: http://www.magiceyegallery.com under the gallery pull-down menu titled Books’.

Words, Promises And Protean Realities

While divine utterances are said to be the foundation of Creation, it was only when Adam became tasked with creating names for the animals in Eden that humanity had its first opportunity to wield the power of words, thereby codifying the measure of their appearance and behavior. (Folk singer Bob Dylan wrote a charming ditty on this theme which occasionally surfaces when I am sketching at the zoo.) But this entry is less about Adam and his animals than about our increasingly casual misuse of the power of words in our Age of Infoglut. In Mattot, this week’s Torah portion, we are reminded of the potence of our verbal expressions and their ability to alter our perceptions and the nature of our current reality.  An earlier post, on July 8, 2010 presented my interpretation of this parashah with the illustration that appears on the left-hand side of the spread. Today, you can see the facing image, titled ‘Properties And Promises’. Here are the leaders of the tribes of Reuben, Gad,and the half-tribe of Manasseh (son of Joseph), standing on the portions of land they requested from Moses after the war against Midian. Observing that these particular territories, though outside the boundaries of the Promised Land, would provide abundant supprt for their great numbers of livestock, they sheepishly added that their children would benefit from the security of the towns they would build there. Recalling the near-disaster of the meraglim (the ten scouts and their horror stories of Canaan), Moses expressed vehement concern that these tribes would influence the rest of the Israelites to settle elsewhere as well. Yet he granted their request under two conditions: these tribes must commit to serving as shock troops for the defense of Israel in their conquest of the Promised Land and must prioritize building towns for their families ahead of facilities for their flocks and herds. The object suspended above the middle figure, whose hand is raised in an oath, is a ner tamid (eternal light). A familiar presence in every synagogue, this lamp is never permitted to be extinguished for it symbolizes the eternal presence of G-d, Who hears our promises.

Perhaps, in the light of the current British tabloid scandal, Mr. Murdoch and his minions would do well to revisit  and contemplate this bit of Bible lore. As my beloved paternal grandmother once observed: “Once the words  are out of your mouth (or in print!), you don’t own them anymore.”

This excerpt is from my book, Between Heaven & Earth: An Illuminated Torah Commentary (Pomegranate, 2009) which can be purchased directly from the publisher, http://www.pomegranate.com/a166.html or from Amazon,  amzn.to/gZSp5j where you will find several reviews.