And I will walk at ease because renewing our hearts causes us to proclaim Liberty in the land!
Introduction to a Liberating Model of Torah
Debates have been on-going for centuries regarding questions like, “who is a Jew?”, “is Judaism a religion or what is it?”, “are terms like Jew and Judaism imprecise?”, and “what is Torah?” While this article is not intended to be a survey of the innumerable responses out there, the focus of the article will hopefully illuminate and give wisdom to the reader regarding these questions. So, what is the focus of this article? To present an introduction to a liberating model of Torah and our relationship to G-d.
While this article hopes to speak to beginners seeking out a basic understanding of Judaism, beginners & intermediates starting a walk with Judaism, and those who have more advanced levels of understanding that want to seek different perspectives, I must state emphatically that no introductory statement is enough. Seeking out Torah and G-d is a continual life-process and understanding the [Hebrew] Scriptures under this model necessitates that there are many levels of learning yet to delve into. What do I mean? Though I may describe liberation through Torah in mostly general terms here, sometimes specific interpretation of a chapter in Jeremiah or of a theme like the Light of Torah/Israel, will be more illuminating than an introduction. So, it is with hope that all readers may be seekers of truth and that they not come to “my” truth, but the L-rd’s.
Often in today’s religious circles Christianity seems to emphasize Faith and Judaism seems to emphasize Works (Catholic Christianity and Islam try to show both sides, but typically favor faith and works respectively; though this is not anywhere near a complete picture or comparison - in fact, G-d's attributes of Omnipotence, Lovingkindness, and Justice as thought of by each religion shows us a better comparison, but that is for another article). These can be unfair categorizations, but nonetheless they are popular notion. Aside from these terms being Greek in nature and within that context (in other words, the Hebrew words sometimes translated as such have different connotations, but this will be explored later in a more advanced study; and because many people use these terms, those terms will be used on this website - inaccurately - to communicate in language people understand), what we see is a dichotomous view of the relationship between what we believe and what (or how) we do. This is why, in my opinion, Christians believe in a moral superiority of Christianity to Judaism because faith is seen as the culmination, that is, the highest level of relationship with G-d and that works, by definition, are second-best. I find this unfortunate and part of the reason why there exists anti-Jewish theological tension; that this view causes some Christians to view Jews as living and abiding in a religion that is second-rate at best. Before dispelling the myths here, I want to address another related issue.
Salvation and justification are Christian terms that now even Judaism and Islam share in order to “best” communicate messages of “how are we saved” to a Western audience? and “why should I chose this religion over all others?” Emphasis in most religions (certain ones more so than others) tends to focus on what we need to believe or do in order to be saved – that is, go to Heaven (and possibly, depending on the religion, avoid Hell). Some religions (or particular sects within a religion) are more humanistic and secular and focus more on how to treat other people. And finally, some are typified mystical by having a focus on relating to G-d, whether or not Heaven or Hell factor into this relationship. The intent here is not to discuss all the implications and pros/cons of each type of focus, but rather to expose the differing viewpoints as this will come in handy later.
Since it would take a significant length article to discuss the nature of the Hebraic/Jewish mindset, I will encourage the reader to study the historical, cultural, religious, national, and linguistic contexts of Torah on their own and by continuing to check Torah Echad for more posted articles. Whereas in the religious context of certain groups of modern (rabbinic or Karaite) Judaism there may in fact be a focus on works (typically called mitzvoth; singular: mitzvah – meaning good deeds) and righteousness, this focus was clearly delineated out of historical necessity.
Due to the wax & wane of conflict and sharing between Christianity, Judaism, and Islam, Judaism defined itself in a defensive strategy to point out the differences. In other words, the focus on mitzvoth/works in Judaism became a necessity in order to highlight a primary difference: that Judaism is concerned with the well-being & purity of people, animals, objects, and things by performing good deeds rather than just by “having faith alone.” Christianity as seen in Jewish eyes as antinomian (that is they are not followers of laws; and more specifically not to exclude the general, they don’t obey the Laws of G-d - Torah), hence why Jews shudder to think of Crusades, pogroms, the Holocaust, blood libels, Inquisitions (convert or die), and other atrocities committed by the Church and her followers in the name of G-d. To them, faith was the ideal and so it could be attained or forced upon others by any means.
Hence, it is time to call out and proclaim liberty in the land (Lev 25:10); that we are free and G-d has given freedom to us. This message is not just for Jews, Christians, or even Muslims, but for the world to hear. Torah, at its core, is not about good deeds. Before you (my fellow Jews) put your hands up in disgust or roll your eyes in unbelief, hear me out and consider my words.
A focus on faith, works, or even a mystical relationship most often stems from the human desire of self-preservation, “What must I do to be saved? How can I go to Heaven and avoid Hell?” In other words, whether we talk about faith or works/good deeds, they are usually in the context of salvation and justification. Is this the correct way to perceive G-d and Torah? Are these differences even seen in the Torah (i.e., are these terms even found in Torah in the way they are understood today)? In other words, should this be our desire?
Gen 4:7
“If you do well, shall it not be lifted up? And if you do not well, sin couches at the door; and unto you is its desire, but you may rule over it.'”
Psa 10:17-18
“L-RD, You have heard the desire of the humble: You will direct their heart, You will cause Your ear to attend; To right the fatherless and the oppressed, that man who is of the earth may be terrible no more.”
Psa 27:4
One thing have I asked of the L-RD, that will I seek after: that I may dwell in the house of the L-RD all the days of my life, to behold the graciousness of the LORD, and to visit early in His temple.
Psa 38:9 (38:10)
“L-rd, all my desire is before You; and my sighing is not hid from You.”
Our desire should be for G-d because that is a part of how we love G-d and when we love G-d, we love what G-d loves. Remember, G-d said for us to love Him (Deut 6) because this way, Torah is “upon our hearts” (Deut 6:6). The Revelation at Sinai (Torah) is not just something we blindly follow or believe in, it is a renewal of our hearts (Jer 31:33-34)! This is not just a future promise, but one that we can achieve (Deut 30:11) so that we will obey the commandments and believe (works &/+ faith) (Deut 5:29, 26 Christian versions; Deut 30:6; Psa 119:80; Jer 32:39; Ps 51:10, verse 12 Christian versions; 2 Chr 11:16). In other words, faith & good works are by-products of a renewed heart and spirit, a renewal of our whole being!
Unlike Christianity you are not renewed by faith and unlike the way Judaism is (mis)perceived you are not renewed by works, first you come to the L-rd, seek the L-rd and you are renewed (Deut 4:29; Is 55:6, 7; Psa 22:26, 27; 9:10, 11; 24:6; 27:4, 8; Am 5:4). Our focus should not be on our own desire or our own salvation, but it should be foremost to desire what G-d desires, to be a man after G-d’s own heart (1 Sam 13:14). When we read David’s Psalms, we can almost lament because our heart does not seem to be like his; his desires are G-d’s desires. Psalms 118 and 119 show beautifully what this desire from our innermost, our heart, produces – not just lovely poetry and prose, but a vitality, an unwavering faith (which is redundant since faith [emunah] in Hebrew means firmness/certainty), and a passion. In other words, you are elevating your desires, your drives, your whole being so that the actions you take are those that are good, true, right, beautiful, holy, and peaceful.
It should be noted though, that both faith and works can help to renew us, but ultimately it is G-d who renews us through Torah, His teaching (i.e., without Torah and without G-d, there would be nothing, let alone a ability to "save ourselves" either through deed or creed). Like a Father, He instructs us and guides us. For G-d alone is Salvation – not faith, not works – but the L-rd G-d (Isa 43:11; Ps 27:1; 37:39; 62:2; Is 12:2; 25:9; 43:25; 44:22; 47:4; 55:7; Jer 3:23; Zep 3:17; Eze 16:63; Mi 7:18). Though we may be asked to confess (faith), repent (renewal of heart), and do good deeds (works) ultimately it is G-d who alone has the power to provide atonement for us and to save us (salvation in Hebraic thought is often a deliverance from oppression; in one sense of this word is the oppression that sin does to us, but we are told to master it Gen 4:7 among other places; additionally, there are many forms of oppression that we are promised to be freed from by HaShem). We find verses that speak of salvation often: Hos 14:3, Pro 16:6, Ps 51:18-19, Eze 33:14-19, Prov 28:13, Is 56:1-8, Is 2:1-4, Is 26:19, Is 45:22, etc, etc. It becomes clear that "salvation" in Western language is different than in Torah (i.e., it is not a goal or attained).
Also, as an aside contrary to Christian teachings, blood & sacrifice are not the only methods of atonement that G-d instituted for the Jewish people, we find in addition to non-animal sacrifices (like wheat, first-fruits, etc.), the bloodless meal offering, the ½ shekel money offering, the scapegoat, incense, practicing mercy & truth, obedience, prayer, mercy, charity, fasting, et. al. (Lev 5:13, Exo 30:11-16, Lev 16:21-22, Nu 17:2, Pr 16:6, 1 Sam 15:22, Hos 14:3, Psa 51:16; 69:30, Pr 15:8, Isa 58:3-5, Mi 7:18, Dan 4:27, Num 14:20, Jonah 3:5; 4:10, 2 Chr 6:24-36; 7:13, et. al.). In a harrowing story, those teachers/priests who chose not to abide by the methods that G-d granted were killed (Exo 10:1-7). I bring this up to encourage, not discourage. We should look to what G-d Himself instituted rather than telling ourselves we are saved or not. If we say, “because I have faith” or “because I am a better person than not” are we not assuming the role of G-d? Instead, let us take certainty (emunah; which consists of “faith & works”) of our atonement in Him who is our Salvation, by properly coming to Him for forgiveness. In other words, don't worry about or proclaim your own salvation. Just focus on what your roles are.
When we seek to reconcile ourselves with G-d and with the people we mistreat, we are doing a great thing – we are helping to repair the world (and ourselves; often we mistreat others because of some way we mistreat our own self). Repentance is a sign of what is in our hearts and this is the greatest thing – Christianity, Judaism, and Islam all believe it to be preeminent and for good reason: Scripture (Torah) is clear. A desire to repair the world follows repentance because if you are truly repentant, you will make amends for your misdeeds. You will do “good works” and truly this is not possible either if you do not have a sense of responsibility to any power greater than yourself or valuing others as equals or with due respect.
Instead of being subject to the limits of the Western mindset which dichotomizes things, values, etc, take advantage and assurance that seeming disparities are not disparities, but part of a larger synthesis of thought. Hebraic thought was not dichotomous; there wasn't even these concepts of salvation through belief and/or deeds (faith/works). But to speak imprecisely, faith & works are part of a renewal of the heart. Torah is about renewing our hearts – all the promises of the covenants rely on our hearts being renewed. Hence, Torah is not so much a religion, but a change of state, a change of being. More precisely it is a rectification of being, a renewal or authentic, whole self (Bereishith Rabbah 44:1; c.f., Leviticus Rabbah 30:12 and Gittin 59b). The good deeds are not so much works, they are also faith, as they are part of emunah – Hebrew for “faith” which denotes that we “support G-d” and have “firm actions.” Faith is not so much a hope, but a certainty and way of living – what I can do to support the will of G-d. It is the state of being that we are in: the way we live our lives (by thought, speech, deed/action, creed, etc.).
It is this renewal that will help us to achieve (Is ach. 61 – esp. ver. 6) the initial promise that we Israel are all priests (Ex 19:6). Hence, I speculate that King David, a man after G-d’s own heart, was able to take on roles of prophet, priest, and king. He ate of the showbread (1 Sam 21:6) for instance and wrote the Psalms, many of which contain prophesies. The rabbis say he was inspired and had a level of prophecy (above "ruach ha-kodesh" - holy spirit). Why? Because he was living according to the promise, he was fulfilling the promises that G-d bestowed on Israel (and through Israel, all nations can and will come to the L-rd). Just as the curse on woman is to be ruled by man or for man to work hard (Gen 3:14-19), we are not commanded to further this curse, but through our renewed hearts (and thus our good deeds) we will receive blessing (Exo 19:5, Ps 128:4, Pr 8:32, Deu 28:2) and rectify these states of inbalance and tension. Hence, Torah is liberating for women as well – so that this day we do not have to thank G-d for “not being a woman, slave, or gentile” – Torah is liberating for all humankind and all people are able to come and partake of it, should they repent their wrongs and desire G-d. Living a life that embodies the characterists G-d shows and has commanded us to work on renewing our hearts for/towards [our character].
Thus Torah (and Judaism) is not, at its core, works-based, but renewal-based. If there is anything I ask for you, dear reader, to take away from this is: what the L-rd asks of us is to have a renewed soul, a circumcised heart, holy desires, and of course, to love G-d and all that G-d created. It is through these that we will have the desire to teach others with mercy & patience, will be so happy that we speak of good things, have joy lighting our lives up, do justice for the poor & oppressed, and that Torah will be so precious that it will be like jewels for us (Deut 6:1-25). For we do what is in our hearts, in our desires (sometimes desires conflict and we chose), hence why we should seek to be a (wo)man after G-d’s own heart.
Torah is foremost our love – our love for G-d and His creation combined with fear/reverence - an awe (fear is imprecise, but close to this meaning of awe) of G-d, true/whole love. Every commandment stems from an act of love. This is why Torah is also liberating and is freedom, not just because we will receive mercy & blessings, but because through Torah we enact proper relationships between G-d, man, animals, and the entire world. This means that Torah is also law, an unalterable law at that, but not a law that you obey to receive reward and escape punishment, a law that you obey because it comes from an earnest desire to know G-d (Deu 4:35-39), to love (Deu 7:9), and is true liberty (Lev 25:10). What is more liberating than having peaceful and just and beautiful relationships with all creatures and things?!
Mic 6:8
It hath been told thee, O man, what is good, and what the L-RD doth require of thee: only to do justly, and to love mercy, and to walk humbly with thy G-d.
Lev 20:7-8
(7) Sanctify yourselves therefore, and be ye holy; for I am the L-RD your G-d.
(8) And keep ye My statutes [Torah], and do them: I am the L-RD who sanctify you.
Glossary:
Emunah - Hebrew word sometimes translated as faith. The meaning is related to certainty and firmness. Hence, emunah means "doing to support G-d" and "firm actions" as well as a certainty about knowledge, rather than just a hope. When we have emunah, we are trustworthy.
Ma'aseh - Hebrew word sometimes translated as works. It denotes practices, social conduct. Sometimes it means religious acts, other times it means how we relate to someone/thing.
Mitzvoth/Mitzvah - Hebrew for good deed(s).
Y-H-V-H - the 4 letter name of G-d. A form of His longer name, "Ehyeh Asher Ehyeh." (Exo 3:14)
Heart - several words in Hebrew, including lebab, leb, libbah. They denote senses, perceptions, emotions within the mind, the innermost. It is the mode of thinking and acting, our will & desires. Sometimes it means the whole soul or life.
Related Scripture to Ponder:
Deuteronomy 5:29 (5:26 Christian versions)
Deuteronomy 30:6
Joshua 1:7-9
Jeremiah 31:31-34
Ezekiel 11:19
Isaiah 40:31-41:1
Isaiah 63:1-8
Psalm 1:1-6
Psalm 4:6
Psalm 18:28
Psalm 19:7-11
Proverbs 6:23
1 Samuel 10:9
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Posted 25th day, 7th month of 5767 / 10-16-06
Last Updated 8th day, 10th/4th month of 5769 / 06-30-09