A Text of Terror, A Torah of Hope

gumball tree leavesPain oozes from the haftorah before us. Pain and violence and horror. God announces that Israel can no longer be his partner, his spouse. She is an adulteress, a harlot.

I was the one who honored and loved her, YHVH says. I gave her everything and she betrayed me. And now? Now, I will take back my grain and my wine. I will lay waste to her vines and her fig leaves. I will snatch away my wool and my linen and she will go naked. I will expose her before her lovers; I will end her rejoicings. Her festivals and new moons and Sabbaths – they will all cease.

Then YHVH suddenly, shockingly, begins to speak like the kindest of lovers. I will speak coaxingly to her, he says. I will lead her through the wilderness and I will speak to her tenderly. I will give her everything – thriving vineyards and valleys of hope and she will be mine again. I will take the word baali, “my Lord” from her mouth for it sounds like baalim, a name for other gods. She will never mention them, her former lovers, again.

I will make a new covenant, God says. Then, YHVH turns to speak directly to Israel.

And I will espouse you forever:
I will espouse you with righteousness and justice,
And with goodness and mercy,
And I will espouse you with faithfulness;
Then you shall be devoted to YHVH
.

What kind of relationship is this? I, YHVH says, lavished silver on you and gold. I gave you all that you had. Now I will rip the clothing from your body. I will destroy all that you possess. Humiliation and terror, subjugation and punishment are followed by wooing: I will take you back. I will be good to you.

The last verse is ominous, given the context. “Then you will know YHVH” (Hos. 2:22). Now, you will know who I am. If only you would behave just as I want you to. If only you would do exactly as I demand. Then I can love you. Only then.

I sang every word of this haftorah forty-three years ago. Our cantor was thrilled. I sang clear and clean and made not one single mistake in the blessings or in the haftorah text.

Now, I wish I had made mistakes. I wish that I had transformed the Hebrew. I wish I had had the capacity and the knowledge to rebel, to insist at my bat mitzvah that I must sing words of hope and love that were free and safe, untainted by words of rage and terror.

But I didn’t know what I was singing. I had been given a cassette and the Hebrew and told to practice. And I did. Faithfully, carefully, with enormous love for the cadences of haftorah trope. No one cared to teach me about the text or its context.

Perhaps the men who were in charge would not have known how to tell me what I was about to sing.

This text describes an abusive relationship. And these come in so many forms. Frequently, we have have no idea that we have succumbed to one. Any one of us can be groomed by a predator who woos us with praise and attention until we are open, vulnerable. Then, wide-eyed, we are shocked to the core when the attack comes. We want to love; we are exposed to aggression and hatred.

It has taken me over five decades to realize that the wish to love is itself dangerous. Abusive people are everywhere, discontented human beings who will project their unhappiness on anyone near enough to care. Abuse comes in so many forms that it is dizzying – from the willingness to aggress to the willingness to stand by and acquiesce as the aggression occurs.

Where is God in all this?

Sometimes, I tell my own b’nai mitzvah students, I just don’t know. I’d be lying if I told them I was certain in every minute of the actual nature of what we call, so inadequately, “God.”

It is nearing Shavuot, when we celebrate receiving Torah. We tell the story of Naomi, who lost everything and Ruth, the Moabitess, who restored her to life. And we, the generation that struggles to give Judaism new life – even after the Shoah, must still contend with texts of terror and rage, texts which offer a deity we will never embrace.

Where is God? What, and who is God?

Today, I looked out my window at the five-fingered leaves of the gumball tree in our backyard. The tree drops spiny balls on the lawn each year that will pierce the skin if you walk on them barefoot. But the leaves are shaped like stars and they hover in the golden light of the sun. They are clean and bright, and where shadows fall, these, too, are not dark but simply safe – a richer shade of green.

I must pray my thanks at the sight, even when I am unsure where my prayer will go or what purpose it will serve.

May we receive a new Torah this year, a Torah of hope.  May it help us understand who our God must be, and who we are called to be ourselves.

May only the safest love be in it.

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2 Replies to “A Text of Terror, A Torah of Hope”

  1. Thank you for this powerful post.

    When I put on tefillin and sing v’erestich li quietly, I try to hold on to the idea that Hoshea was a human man, flawed and probably with no good models of loving relationship… but that I can still try to find glimpses of God in these few lines from his text.

    (Adding to my complicated relationship with this one — we used those lines as our wedding vows some 17 years ago, before I had ever read Hoshea! And then I delved into that text in rabbinic school and ow. I wrote a loooooong paper to work out some of my stuff around that text.)

  2. I love those verses. I always have. There is such tenderness in them. But they also make me think, “if only.” If only we had those verses truly standing solo, or wrapped in a text of hope, not rage. I extract them to believe in their beauty but there are times when the extraction is so painful that I am unsure whether I am right to try.

    Thank you, Rachel, for your beautiful words.

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