Christianity
and Islam are often referred to as Judaism’s ‘daughter’ faiths. That’s because each took the sources of
Judaism and added its own understanding to the basic idea of a single God who
created and is worthy to rule over the earth and humanity.
But one aspect of relating to the
Deity that our daughter faiths did not adopt is the notion that is okay, and
even desirable to argue with God. Our
detractors sometimes characterize us as being particularly combative as a
people. There’s definitely some basis to
the stereotype. Just spend some time
with a group of Jews and you’ll see what I mean! We do not especially prize quiet
agreement. Even when we claim that
we do, we demand it of one another in a particularly pushy manner! For example, when we were still meeting for
Senior Schmoozers every week, we had some wonderfully spirited ‘discussions.’ In truth, I would deliberately choose topics calculated
to bring out various viewpoints. Because
that’s what we Jews do, and we should be proud of our tendency to speak
our minds without hesitation.
We have internalised that it is important to speak one’s mind and press
one’s point of view. And if anybody
thinks otherwise, I have a bone to pick with them! But seriously, our tradition does value
spirited debate…even to the point of arguing with God. The very name ‘Israel’ means ‘he will strive
with God.’ Contrast this to Islam, whose
very name means ‘submission,’ as in submission to God.
When we talk about the scriptural
basis for the validity of taking issue with God, we usually point to the 18th
chapter of the Book of Genesis. In that
passage, Abraham famously argues with God for His plan to destroy Sodom and Gomorrah. “Will you destroy the innocent together with
the guilty?” Abraham challenges God before ‘bargaining’ Him down to agreeing
not to destroy the two cities on the merit of ten righteous men dwelling
there. Of course, it turns out that
there aren’t ten whose merit would save the lives of the rest. But that’s another story. The point is that Abraham respectfully takes
issue with God and gets him to agree to terms by which He would not destroy the
cities.
In this week’s Torah reading, we find
another great example of Abraham arguing with God. After the rebellion over the spies’ bleak
report, God wants to abandon the people Israel. Ah, Abraham! Never mind this group of ungrateful people! You and Me…I’ll find you a less cantankerous
lot. How about it? If you’ve got even a shred of sympathy
for Moses, you’ve got to wonder why he didn’t agree and walk away with God. Yeah, you’re right as always, God! To hell with this people! Let’s start again with another, more worthy
people!
But incredibly, Moses does not do what
many would see as entirely reasonable. For
better or worse, he stands by his people and argues God into giving them
another chance. Using incredibly simple and
compelling logic, he talks God into not abandoning the people Israel.
It’s true that none of us is a Moses,
or even close. And yet, there is an
important lesson in his example. We don’t
have to be a Moses if we’re going to take issue with God. We only have to act like Moses. So how does Moses act in arguing with
God, both in this instance and back in Genesis?
First, Moses argues respectfully. Some might hear this as a contradiction in
terms, but it is not. Taking issue need
not be out of an attitude of denigration of the one, with whom you disagree. When Moses disagrees with God, his language
and demeanor are indicative only of respect. Moses does not find himself in the pitfall of
diminution of the character of the other. He offers us an example of how to disagree
that is very much out of synch with the spirit of our age and how we tend to
disagree and argue today.
Second, Moses argues for something that
is good. For what he sees as a higher
value. God is willing to turn away from
the troublesome people Israel. But Moses
feels there was a higher value in God’s not abandoning them. His own lot might be easier is he takes a
chance with another people. But he
believes that God’s prestige would suffer:
among the Egyptians, and among the Canaanites. Moses’ vision is not only for the good of the
people Israel. It is also for the larger
issue of how the other peoples of the region will see and judge God. Moses does want to give the Israelites
another chance. But he also wants the
surrounding pagan nations to turn from their ways and accept God’s sovereignty.
What an incredibly broad vision Moses
has! It is the antithesis of the vision
of Jonah, who does not want the Ninevites to repent. That repentant spirit saves the lives of
100,000 people. But Jonah only sees the
survival of one of Israel’s intractable enemies. He is blinded to the possibility that an
enemy, if he accepts your god, will no longer be your enemy. Not a guarantee, but a definite possibility. Moses wants the Egyptians and the Canaanites
to come to believe in the God of Israel.
Surely he sees this possibility and prays for it.
Perhaps it is the height of arrogance to think one has a better vision
than God Himself. But Moses thinks God will
give him a fair hearing if he disagrees respectfully. And Moses is correct – in both our examples. Both times, God honours Moses’ willingness to
take issue by yielding to his influence.
So we learn, not only from the actions of Moses, but from those of God
as well. We learn that, when someone
honestly disagrees and has the courage of his convictions to stand up and
express that disagreement, we owe him a fair hearing. Not demonization. Not isolation. Not disparagement. But a fair and respectful hearing. And a willingness to accept the other’s
argument as valid. This, whether we
change our own mind or not.
This Torah portion is about taking issue with God. But from it we learn about how to take issue
with one another.
Arguing with God? It’s
acceptable. If we are arguing for good. We learn that from this week’s Torah reading. And, in spades, from next week’s reading, Parashat Korach. Until then, Shabbat shalom!
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