Be the Light You Wish to See in the World

Exploring Miracles Through Jewish Text

Rabbi Elana E. Perry

Exodus 23:9
וְגֵר, לֹא תִלְחָץ; וְאַתֶּם, יְדַעְתֶּם אֶת-נֶפֶשׁ הַגֵּר--כִּי-גֵרִים הֱיִיתֶם, בְּאֶרֶץ מִצְרָיִם.
You shall not oppress a ger, for you know the feelings of the ger, having yourselves been gerim in the land of Egypt.
Suggested Discussion Questions

What is the overall attitude of this text toward how we are supposed to treat gerim? What are some of the underlying reasons for why we’re supposed to behave this way?

What protections, rights, and privileges did the Bible envision for gerim? What rights or protections might these translate into in contemporary American society? How might American society look different if we made more policy decisions based on the Jewish values expressed in these texts?

Mishnah, Pesachim 10:5
בכל דור ודור חייב אדם לראות את עצמו כאילו הוא יצא ממצרים שנאמר (שמות יג) והגדת לבנך ביום ההוא לאמר בעבור זה עשה ה' לי בצאתי ממצרים לפיכך אנחנו חייבין להודות להלל לשבח לפאר לרומם להדר לברך לעלה ולקלס למי שעשה לאבותינו ולנו את כל הניסים האלו הוציאנו מעבדות לחירות מיגון לשמחה ומאבל ליום טוב ומאפילה לאור גדול ומשעבוד לגאולה ונאמר לפניו הללויה:
In every generation, one is obligated to see himself as if he left Egypt, as it is said (Exodus 13), “And you will tell your son on that day, saying, ‘Because of this that God did for me when I left Egypt.’” Therefore we are obliged to thank, praise, glorify, extol, exalt, beautify, bless, etc., etc. to the One who did all these miracles for our ancestors and for us: Who brought us out from slavery to freedom, from sadness to joy, from mourning to festivity, from darkness to great light, from servitude to redemption. And we say before Him, Hallelujah. [Soncino translation]
Suggested Discussion Questions

1. What power dynamics are at play in this text?

2. What is this text instructing us to do?

3. According to this text, who has the power to perform miracles?

4. Jewish tradition teaches that we are all created B'tzelem Elohim - in the image of God. According to this text, how might we mirror divine behavior?

Isaiah 58:1-14
לָמָּה צַּמְנוּ וְלֹא רָאִיתָ עִנִּינוּ נַפְשֵׁנוּ וְלֹא תֵדָע הֵן בְּיוֹם צֹמְכֶם תִּמְצְאוּ חֵפֶץ וְכָל עַצְּבֵיכֶם תִּנְגֹּשׂוּ: הֵן לְרִיב וּמַצָּה תָּצוּמוּ וּלְהַכּוֹת בְּאֶגְרֹף רֶשַׁע לֹא תָצוּמוּ כַיּוֹם לְהַשְׁמִיעַ בַּמָּרוֹם קוֹלְכֶם: הֲכָזֶה יִהְיֶה צוֹם אֶבְחָרֵהוּ יוֹם עַנּוֹת אָדָם נַפְשׁוֹ הֲלָכֹף כְּאַגְמֹן רֹאשׁוֹ וְשַׂק וָאֵפֶר יַצִּיעַ הֲלָזֶה תִּקְרָא צוֹם וְיוֹם רָצוֹן לַה': הֲלוֹא זֶה צוֹם אֶבְחָרֵהוּ פַּתֵּחַ חַרְצֻבּוֹת רֶשַׁע הַתֵּר אֲגֻדּוֹת מוֹטָה וְשַׁלַּח רְצוּצִים חָפְשִׁים וְכָל מוֹטָה תְּנַתֵּקוּ: הֲלוֹא פָרֹס לָרָעֵב לַחְמֶךָ וַעֲנִיִּים מְרוּדִים תָּבִיא בָיִת כִּי תִרְאֶה עָרֹם וְכִסִּיתוֹ וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם: אָז יִבָּקַע כַּשַּׁחַר אוֹרֶךָ וַאֲרֻכָתְךָ מְהֵרָה תִצְמָח וְהָלַךְ לְפָנֶיךָ צִדְקֶךָ כְּבוֹד ה' יַאַסְפֶךָ: אָז תִּקְרָא וַה' יַעֲנֶה תְּשַׁוַּע וְיֹאמַר הִנֵּנִי אִם תָּסִיר מִתּוֹכְךָ מוֹטָה שְׁלַח אֶצְבַּע וְדַבֶּר אָוֶן: וְתָפֵק לָרָעֵב נַפְשֶׁךָ וְנֶפֶשׁ נַעֲנָה תַּשְׂבִּיעַ וְזָרַח בַּחֹשֶׁךְ אוֹרֶךָ וַאֲפֵלָתְךָ כַּצָּהֳרָיִם: וְנָחֲךָ ה' תָּמִיד וְהִשְׂבִּיעַ בְּצַחְצָחוֹת נַפְשֶׁךָ וְעַצְמֹתֶיךָ יַחֲלִיץ וְהָיִיתָ כְּגַן רָוֶה וּכְמוֹצָא מַיִם אֲשֶׁר לֹא יְכַזְּבוּ מֵימָיו: וּבָנוּ מִמְּךָ חָרְבוֹת עוֹלָם מוֹסְדֵי דוֹר וָדוֹר תְּקוֹמֵם וְקֹרָא לְךָ גֹּדֵר פֶּרֶץ מְשֹׁבֵב נְתִיבוֹת לָשָׁבֶת:
Why have we fasted, say they, and you see not? Why have we afflicted our soul, and you take no knowledge? Behold, in the day of your fast you pursue your business, and exact all your payments. Behold, you fast for strife and debate, and to strike with the fist of wickedness; you shall not fast as you do this day, to make your voice to be heard on high. Is such the fast that I have chosen? A day for a man to afflict his soul? Is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him? Will you call this a fast, and an acceptable day to God? Is not this rather the fast that I have chosen? to loose the chains of wickedness, to undo the bands of the yoke, and to let the oppressed go free, and to break every yoke? Is it not to share your bread with the hungry, and that you bring the poor, who are cast out, to your house? When you see the naked, that you cover him; and that you hide not yourself from your own flesh? Then shall your light break forth like the morning, and your health shall spring forth speedily; and your righteousness shall go before you; the glory of the Lord shall be your rear guard. Then shall you call, and the Lord shall answer; you shall cry, and he shall say, Here I am. If you take away from the midst of you the yoke, the pointing of the finger, and speaking iniquity; And if you draw out your soul to the hungry, and satisfy the afflicted soul; then shall your light rise in darkness, and your gloom be as the noon day; And the Lord shall guide you continually, and satisfy your soul in drought, and make strong your bones; and you shall be like a watered garden, and like a spring of water, whose waters fail not. And those who shall be of you shall rebuild the old ruins; you shall raise up the foundations of many generations; and you shall be called, The repairer of the breach, The restorer of paths to dwell in. [JPS translation]
Suggested Discussion Questions

1. Who are the players in this text – seen and unseen?
2. What is this text criticizing? (This text is read in the afternoon on Yom Kippur - where custom is to fast.)
3. According to the text, how do we shed light on darkness?

Report of the Female Hebrew Benevolent Society, by Secretary, Rebecca Gratz, 1835.
Original
Ladies: The season has again arrived when we are amenable to renew our efforts for the relief of those who need aid from their fellow sojourners in this world of many wants and many sufferings—and while we feebly put forth a diminished strength to relieve the cravings of nature we would suggest the wish that our abilities might be directed to a more pressing need—the mental impoverishment of those who are rising to take their place among the thousands of Israel scattered throughout the facilities of the earth. In a little while the remnant of those who first plead for the female poor of this congregation will have passed away and perhaps the sweetened memorial raised to their names will be recorded that they laid the course stone to this just tuition. Is it not too much to hope—too much to expect from the daughters of a noble race that they will be foremost in the work of charity—provided their young hearts are impressed with its sacred duties. Let us then plead for the means of "training them in the way they should go." We have a teacher desirous of opening his store of useful knowledge for the improvement of the rising generation.... The want of education shuts the door of advancement into private or public nations—which an Israelite might obtain in this country.... May it be that enlightened Jews mingle with the inhabitants of the land respecting their own laws and practicing the virtues required of the chosen people of God. As such we must prepare the way for that unto the gathering of the people .... we need look for no greater miracle than the changed heart that an enlightened faith—piety, self-respect and charity will engender to make our wilderness bloom—and a light shine on the on the mountains of Zion—but this is in advance of our present purpose—the grain must be sown before the harvest can be reaped

Suggested Discussion Questions

1. How does Gratz present the efforts and obligations of Jewish women?
2. What is Gratz challenging her audience to do?

3. To what do you think Gratz refers when she speaks of miracles and light? How can these two things be realized?

CONCLUDING QUESTIONS:

How do these texts impact the way you think about miracles?

How might these texts change the way we observe Chanukah, the Festival of Lights?