Teaching a Four Year Old Jewish Theological Concepts

Since my two daughters were born I have been trying to figure out how to teach the Bible (Tanak) to them. Not only do I have to teach them age appropriate information but it has to be from Jewish perspective since there are many biblical children books but very few are Jewish. One visual aid is the amazing film called " The Prince of Egypt."

Some humanist would say that everything in the Bible is violent and it teaches children retribution through physical conflict. This became apparent when my daughter started cheering for G-d to destroy the Egyptians with the waters of the Sea of Reeds. I saw that as an opportunity to teacher about the Midrash which teaches that we should not to rejoice on the death of our enemies since G-d told the angels they should not sing at sight of the death of the Egyptian soldiers since even evil people are G-d's children in Jewish thought (Talmud, Megillah 10b and Sanhedrin 39b).

I spoke to her about justice since the bad guys died because of their sins and the good people survived so they can enjoy freedom from slavery and abuse.

When the first born was killed by the angel of death I told her how there are different types of angels ones who bring you to life and ones that take you to heaven. Not sure if this is discussed in Jewish literature but it sounds like an appropriate thing to say to a child. 

The blood of the lamb on the lintel of the door was a little harder to explain, but it pointed to the concept of G-d’s protection.  What was very difficult to discuss with a child was the corporate punishment for the sins of a leader of a nation. 

The movie humanizes Moses and shows him grieving for the impact of the last plague. This is important to consider since God suffers too when human beings suffer in Jewish thought.

The burning bush is a strange symbol or theophany since G-d is non- corporeal. To me the bush represents G-d being among his people versus Egyptian hierarchical system and the majesty of their temples. I taught my daughter about how the miracle of the staff turning into a serpent is a symbol of power.  Just like the head decoration on Pharoh's crown is a cobra, the staff turns into a serpent as a challenge to Egyptian symbols of power. Moses speaks the language of the Egyptians through the miracle showing greater power from G-d over creation as compared to the Magicians, Jannes and Jambres, and their tricks.

One can tell that Jews wrote the movie when you see Pharaoh not dying at the end of the film. According to the Pirkei d’Rabbi Eliezer ( Exodus 14:28) he survives and eventually became the king of Nineveh repenting at a later time.

The DreamWorks film, which came out in 1998, had a great impact on me. I hope it is as significant to my children’s religious education.

Modern Interpretations of The Bible II

During my last post I discussed mysticism in the current incarnations of the Jewish Bible in film. We will now discuss this phenomenon in television. 

In the past few years American artists have created many thoughtful and not-so thoughtful versions of the biblical text. The reason I call them artists and not scriptwriters or producers is because I know how difficult it is to portray ancient truths to modern audiences. This challenge takes a great amount of creativity and technical ability. We will focus on the most recent incarnation of the biblical narrative.

"Of Kings and Prophets" blew me away when I watch its pilot, but confused its purpose during the second episode. What is striking it is how the raw nature of the Bible is finally depicted in a show. As a fan of the first season of Spartacus, I can see how the ancient times without modern day morality would be difficult to religious people to watch. But the way that modern audiences can handle roman savagery, they should be able to swallow a show that is faithful to the intrigue and tribal conflict depicted in the Tanak. Most audiences thought the show was too violent and too sexual, proving they have not read the book of Samuel. How can Jewish mysticism helps us through this conflict of morality versus accuracy in relation to the Biblical text? Are we allowed any artistic license when communicating our religious tradition as we try to connect with people's hearts other then their minds?

Traditional Judaism would consider this show exploitative while more modern Jewish groups would consider it thought provoking. I consider it a challenge to my mystical understanding of the sacred text. I can look up the traditional view of Saul and David. And share it with my readers, what I really want to do is consider how it affects me spiritually to see my religious heroes as flawed men. They not only treat each other with love and hatred but show a contrast between western ideas of father and sons rivalry. No Oedipus conflict but compassion and love from David to Saul the man who was hunting him down. I find this very mystical and powerful something only a TV show can remind me of.

Modern Interpretations of The Bible I

Some might say that I am no longer talking about mysticism, but am now discussing popular culture. What is there more mystical than the Bible? and how can we draw spiritual insight from it in our modern world? The answer is looking at the greatest film directors of our time and their attempts at tacking the Jewish scriptures. The first film was loved by many no matter how many liberties it took since it was faithful to the themes of the biblical text. The next film was criticized more for its inaccuracies and felt to many as it betrayed the biblical story. 

I disagree with the overall popular perspectives, since they are not concerned about the same things that I am. I worry about the following issues: how can we make the Bible become alive? and can we  communicate its lessons to a new generation? The two so-called atheists directors chose to tackle two powerful ancient stories, something religious believers don't have the courage to do. When was the last time we have seen a religious film tackling secular myths with this passion and desire to make sense of these stories? Noah's midrashic style made it powerful, while the story of Moses is dealt with with an often forgotten rational approach which would please the likes of Moses Maimonides. The explanations behind the plagues should not seen as modern dismissal of miracles but as a creative way to solve the puzzle of God's ongoing involvement in human affairs.  I believe that before we dismiss a work of art we most consider their desire to be relevant and infuse new energy to our well known biblical heritage while addressing modern concerns as well.

Heavenly Jerusalem

At that time they shall call Jerusalem the throne of the LORD; and all the nations shall be gathered unto it, to the name of the LORD, to Jerusalem; neither shall they walk any more after the stubbornness of their evil heart. Jeremiah 3:17

In his book Israel An Echo of Eternity Abraham Joshua Heschel speaks about how “the holiness of the land of Israel is derived from the holiness of the people of Israel" (Heschel, pg. 11). At a time that Jerusalem is at the center of much turmoil in the Holy Land, we must turn to mysticism to give us some perspective.  The future hope for Israel and its capital Jerusalem can only come when we turn to the Jewish understanding of the heavenly Jerusalem.

The Dead Sea Scrolls speak of a New Jerusalem in connection with the Biblical book of Ezekiel, just like the sectarian apocalypse of the Notzrim. When comparing the fragments found at Qumran to that of Ezekiel, one may find several parallels. Description of the New Jerusalem is found in fragments in caves 1, 2, 4, 5, and 11.

Influenced by I Enoch 90:28–29 and IV Ezra ‪7:26, ‪10:54, these texts provided further inspiration to the Rabbis. One midrash, imagines the earthly and the heavenly Jerusalem uniting as one at the end of time. Their union comes from an interpretation of Tehilim 122:3 which discusses that, “Jerusalem built up, (and become) a city knit together.”

Rabbinic writers described the earthly Jerusalem as reaching the throne of Divine Majesty (PdRK 143b; and see Tanh., Ẓav, 12; PR 41: 173a) and in later apocalyptic literature the heavenly Jerusalem is seen as coming down to earth in entirety (Nistarot de-Rabbi Shimon bar Yohai in Beit ha-Midrash, 3 (1938), 74f., 80; Sefer Eliyahu, ibid., 67).

Another midrash portrays the heavenly Jerusalem as a template of the earthly Jerusalem, Rabbi Yochanan believed that only when the earthly Jerusalem is restored fully that the heavenly Jerusalem will be inhabited by God. Talmud Bavli, Taanith 5a states: “The Holy One (said, I will not enter) heavenly Jerusalem until I can enter the earthly Jerusalem.” 

Jerusalem is also believed to be the focus of Isaiah 60:1-3, which says the following:  Arise, shine, for thy light is come, and the glory of the LORD is risen upon thee.  For, behold, darkness shall cover the earth, and gross darkness the peoples; but upon thee the LORD will arise, and His glory shall be seen upon thee. And nations shall walk at thy light, and kings at the brightness of thy rising. 

Let this passage of the Tanak be our prayer for Yerushalayim!

Mysticism and Jewish Philosophy

Moses Maimonides depicted Abraham and Moses not as mystics but as intellectuals. Abraham expressed a prophetic interaction with the divine based on a philosophical worldview while Moses defined a way of life for the Children of Israel. Abraham did not only teach compassion for other humans, but condemnation to idolatrous practices such as child sacrifice and the worship of nature. Moses developed a cohesive system in opposition to the Babylonian, Canaanite, Hittite and Egyptian religions. He codifying G-d's commands for the Jewish people impacted not only communal practices, but also the daily lives of thousands.