Giver of the Torah (Part 3)

“Blessed are You, Lord our God, Ruler of the universe, who has chosen us from all peoples and given us Your Torah. Blessed are You, Giver of the Torah.” 

(blessing recited before studying/reading Torah, from the liturgy)

Tziporah:

Do Christians and Muslims believe that God gave the Torah to the Jewish people? If so, do Muslims include this appellation among the 99 names of God? [follow links to read Tziporah's original post & Yasmina's response]

Grace:

Tziporah, I love  your struggle with sacred text, and appreciate your sensitivity both to what could be an alienating and boundary-drawing text and also to what is so clearly for you a cherished and essential part of your theology and  liturgical practice as a Jew.  These simultaneously “comforting and uncomfortable” texts, as we have seen, appear in all our faith traditions.  The mischievous part of me wants to respond to the question of whether I believe the Jewish people are God’s chosen “from all peoples” to receive Torah/God’s Truth with “Oh, my goodness, no! We Christians are!”

In serious response, however, I do think devout adherents to each of our faiths inevitably have to wrestle with the question of “Can I be thoroughly, purely Jewish/Christian/Muslim and still recognize and affirm the legitimacy of the other?” When this text is understood in the light of God’s goodness, grace and generosity, without the overlay of an assumption that God is partial to a select cultural or religious group, I can affirm the “yes” to your question, Tziporah, and also affirm, without uneasiness, your recitation of this blessing in your liturgy. At the same time, I am grateful that you can do so without extrapolating from this text that I, as a Christian or Yasmina, a Muslim, must somehow then reside outside of and apart from God’s “chosen.”  Indeed, I believe that I am chosen—and that, in fact, God chooses each and all of us to know “how wide and long and high and deep…is the [knowledge-transcending] love of God.” (Ephesians 3:18-19) It delights me that we can each view our “specialness” in the wide embrace of a God who sees all of us as beloved children to whom God seeks to impart every good gift.

Grace's response marks our final "new post" before summer hiatus. We will re-post some of our earlier conversations throughout the summer, and we hope that you will share your thoughts and comments. If you have a reflection on a sacred text that you would like to submit, send it in the body of your email to sheanswersabraham@gmail.com.

Giving

“those who spend their wealth to increase in self-purification (yatazakka)”

(al-Layl 92:18)

Yasmina:

Giving of one’s wealth is not unique to Islam, but the Arabic word yatazakka—from zakat, which means both to purify and grow—has a particularly beautiful connotation. Zakat is often compared to the pruning of a shrub, where the trimming actually causes the plant to grow stronger. Similarly, the trimming of wealth through the giving of alms purifies and strengthens the soul. In Islam, to use the trust given by God—here, personal wealth—in the proper manner helps rid a person of his/her worldly attachments. The Quran describes this quest to purify one’s soul, tazqiyat an-nufoos, as a lifelong process: “To a happy state shall indeed attain he who causes [this self] to grow in purity, and truly lost is he who buries it in darkness.” (al-Shams 91:9-10) The examination of one’s heart, practices and desires leads a person to see tribulations as opportunities for the cleansing of the soul and the attainment of insight and understanding. I cannot but marvel at the beauty of the Arabic language, in which one word in the Quran encompasses the complex concept of spiritual growth.

Grace:

It is interesting, I think, that Christian scriptures almost always pair discussions of wealth with cautionary warnings, such as, “it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.” (Mark 10:25; Matthew 19:24; Luke 18:25) Similar to the Quranic text you cite, Yasmina, this verse does not condemn wealth, but warns against worldly attachments. In a particularly poignant illustration, Jesus speaks of a poor widow who placed two small copper coins in the Temple’s alms basin. Contrasting her with those who gave more but did so ostentatiously, Jesus observed, “This poor widow has put in more than all the others, [for she] put in all she had.” (Luke 21:3) Yatazakka seems an apt description of those who, in quiet generosity and humble sacrifice, discover the meaning of heavenly treasure.

Tziporah:

It will not surprise you that the Jewish concept of charity, tzedakah, is similar to zakat as you explain it, Yasmina, and to the verses of the Gospels that you quote, Grace. While the English word “charity” derives from the Latin root for love and caring, tzedakah is from the biblical Hebrew root for righteousness.  Tzedakah is the obligation in Jewish law to share a portion of one’s wealth with others in need.* Inherent in this commandment is the recognition that everything we possess—both tangible things like money and intangible things like intelligence—is on loan to us for the duration of our lives.  God allows us to feel as though we personally possess these gifts, as long as we strive to share and distribute them fairly among the entire community. When we give tzedakah, we are restoring righteousness in the world by returning the gift to its rightful owner.

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* For example: “Because there will not stop being indigent [people] in the land; on account of this I command you, saying, you shall open your hand to your brother, to your poor and indigent in your land.”  (Deuteronomy 15:11)

Angels All Around Me

In the name of Adonai, God of Israel, to my right is Michael, and to my left is Gabriel; before me is Uriel and behind me is Raphael; and above my head is the Shekhinah, God's presence.

Tziporah:
Yasmina, when we were speaking last week you mentioned angels and I haven't been able to stop thinking about them!  In discussing the need to praise God very day, you said, "When a person is absorbed with her daily routines, an angel comes to remind her to remember God.” And I had this image of an angel tapping me on the shoulder! I love that Muslims understand the sudden occurrence of a thought into one’s head or heart as an encounter with an angel.  Often, Jews resist discussing the presence of angels in the world, claiming that angels are Christian, when in fact Jewish literature and liturgy is filled with mentions of angels.  I sing “The Angel Song” (arranged by the late Rabbi Shlomo Carlebach) every night to my son before he goes to sleep. Each of the angels mentioned in the song plays a specific role in protecting humans in the world. It comforts me to think that God sends us angels to help us in our times of need and to remind us that God is present in our daily lives.  

Grace:

Similar to the nightly song of angels that you sing to your son, Tziporah, is the bedtime blessing in my family: “May all God’s holy angels watch over you as you sleep.” While the Christian gospels recount significant appearances by angels as God’s messengers or as heralds of good news, the concept of a Guardian Angel from Catholic Christianity is not universally shared among non-Catholics. Even so, the motif of supernatural angel with wings and halo is pervasive in Christian art, iconography and verse.  While these images abound in art and artifact, deeply ingrained in Christian teaching is this verse from Hebrews: “Do not neglect to show hospitality to strangers, for thereby some have entertained angels unawares.” (Heb 13:2) Thus, angels may also be viewed as spiritual beings who take embodied form. I wonder if it is this teaching that gives rise to a popular exclamation expressed toward someone who has demonstrated a deep kindness, “You are an angel!”

Yasmina:

Yes, the thought of angels protecting, helping and recording our deeds is inherent to Islamic teachings and gives me ample room for contemplation about the unseen world. Coincidentally, reciting the verse known as the “Verse of the Throne”[1] grants a Muslim a peaceful night-watch from an angel. One of my favorite Hadiths about angels that relates to the remembrance of God is: “When any group of men remembers God, angels surround them and mercy covers them, tranquility descends upon them, and God mentions them to those who are with Him.”[2] What a humbling and wondrous thing it is to be the subject of God’s mention! To me, this is a magnificently gentle and loving sign of generosity from my Lord.

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[1] Ayatul Qursi 2:255

[2] from Fiqh-us-Sunnah by Sayyid Saabiq, Vol. 4, p.102

God is Love

“Beloved, let us love one another, because love is from God; everyone who loves is born of God and knows God...for God is love.” 

(I John 4:7-8)

Grace:

A familiar children’s song in Christian Sunday School repeats “God is Love; God is Love,” echoing a verse from the first of three Johannine letters in the Christian Bible. In this text, an elder addresses both youth and adults of the community with the affectionate greeting “my little children.” Yet the writer uses a Greek word for love that goes far beyond affection: not eros (sensate love), nor even filios (love of friend or kin), but agape, sacrificial love grounded in action rather than feeling. Agape extends compassion, forgiveness, and mercy even towards an enemy. It is the divine love that Christians see manifest in Jesus, and that, in my mind, enables human beings to see God in one another.

Yasmina:

In Islam, loving God is incomplete if it is not coupled with doing what pleases Him. All the prophets displayed examples of how to put this love into action. The prophet Muhammad [Peace and Blessings be upon him], whose life was recorded in extensive detail, once said: “The most beloved of you to God are the ones who are best to His creatures.” Honorable qualities such as compassion, forgiveness, generosity, caring and mercy are to be applied towards all God’s creatures as clear signs of our love for Him. Individuals who possess these qualities can lead others to remember, praise and glorify God. The prophet Muhammad [Peace and Blessings be upon him], offered the following supplication,[1] which was attributed to David [Peace and Blessings be upon Him]: “O Lord, grant me the love of Thee; grant me the love of those that love Thee; grant that I may do the deed that wins Thy love; make Thy love dearer to me than self, family and cold water.”

Tziporah:

Reading Grace’s words and Yasmina’s response, I am immediately struck by the extent to which all three of us feel connected to God’s love.  It is this shared belief that serves as a foundation for our friendship, as well as for our faith.  Jews teach that God’s love for all of creation is at the core of God’s compassion for all creatures.  This love is best expressed in the Jewish liturgy in a prayer known as “Ashrei,” which is often led by school children and is also attributed to King David: “God is good to all; God’s compassion extends over all creatures.”[2] When I hear the psalmist’s words sung aloud, I am filled with a yearning to embody such pure generosity of spirit.  I am inspired to imitate God’s love—to find a way to be good by behaving toward others with compassion and kindness.

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[1] From the Hadith, in the book Sunan at-Tirmidhi.

[2] Psalms 145:9