Shiur Balak 5778-Mah Tovu:A Celebration of Jewish Purpose

Mah Tovu these words from Baalam we as Jews are supposed to chant every time we come into or around a Jewish space they make up a huge part of the morning service but within them as I studied I found an even more beautiful meaning that being how these words celebrate Jewish Identity itself.

In the Talmud we find an explanation for these words from Balak or simply what the Rabbis thought Baalam was trying to say in summation he was trying to say "As a people and with all your being ,I don't want you to survive at anything you set out to do" but for the sheer beauty of the Rabbinic dialogue let's look at what the Rabbis had to say.

In reflecting on what the Rabbis within the Talmud say here it could be inferred that the Talmudic Sages are saying that as Jews are purpose as Jews are reflected in these ways that I don't exactly see as hierarchical or mutually exclusive

• That the Divine Presence or Shekinah rests upon the Jewish People that just in our being through the exercise of Torah though us not as individuals but as a community strive to bear witness to the Greater Unity that is.
• That we exist as a government a "Kingdom of Israel" one could say the ancient Kingdom of Israel is gone yes but as Jews we do have some of the civil laws leftover from it that are still incumbent upon us to fulfill and even though there is no physical "king of Israel" as of old one could argue as Jews we never meant to have a physical sovereign at all governing us but The Eternal itself .
• That we are to be productive within our society in some way we are supposed to add or be involved within our society not to take ourselves out but be involved.Granted something to keep in mind we may never see the fruit of what we bring into society nor are we here told to make a list simply that we will produce.
• That through our fulfillment of Mitzvot we would create a sweet savor for all those around us .Some of us may be against the mitzvot but I would say every human being on some level does them and as Jews we do more of them because our lives at times feel a call to them but the rabbis also speak in the communal here which is something to note. Even the mitzvot we don't exactly do alone.

This to me is just one explanation of what a Jew's purpose is let's examine some more.

According to Mussar or the Jewish Ethical Tradition the simple answer for the Jew or anyone is the simple answer lies in understanding the ways of G-d thereby acting as G-d would act through observance of the actions as G-d would act. This would include both ritual,metaphorical and otherwise because as Jews we are told through the Talmud that even G-d observes some ritual observance.

There is a flaw in this though does it make room for Jews who would identify as Humanistic?

From "The Message of Humanistic Judaism",Rabbi Sherwin Wine

The six answers which follow are the ‘quickie’ summary of Humanistic Judaism.

Jewish identity. A Jewish identity which can embrace both Lubavitcher piety and Marxist atheism cannot be a religious identity. Neither a set of religious beliefs nor a single life style can define Jewishness. The only category which is broad enough is ethnic and familial. To be Jewish is to be a member of an international ‘nation’. This ‘nation’ has its center presently in the state of Israel. But Its members are citizens of many countries, speak many languages, embrace many political opinions and indulge a wide variety of cultural styles. The very nature of Jewish identity forces Jews to work for a world community. Because only a world community can give official sanction to the international character of Jewish identity.

Life Style. Unlike all the other liberal branches of Judaism Humanistic Judaism does not seek to save the words of the Torah while rejecting its substance. It boldly admits that the Torah is historically interesting but intellectually irrelevant. In an age when information about people and the world continuously changes, no sacred book is appropriate, even as a symbol. Wisdom comes from the testing and insight of contemporary science, which allows no absolute truth. New rules have to be invented for new situations all the time.

Jewish Present. Humanistic Jews find the Jewish present just as interesting as the Jewish past. The secular world of science and technology has given the Jew more education, power and intellectual clout than he has ever enjoyed before. By virtue of their unprecedented affluence and freedom, contemporary Jews are, at least, the equals of their desert ancestors. An appropriate Jewish history gives as much time to Einstein as to Moses.

World View. The ‘God’ vocabulary of historic Judaism cannot fit the naturalistic view of contemporary science. Saving theology is a waste of time. The language of prayer and worship is so inappropriate that it cannot be rescued. A successful Judaism seeks to use the language that the modern Jew uses in his daily life.

Religion. Much of the old religious enterprise is useless to Humanistic Jews. Contacting supernatural power is an act of futility. Character building and ethical training are the aspects of historic religion which are still appealing. The religious community is an extended family with shared values. The congregation translates these values into practical behavior. Rationality, trust, cooperation and generosity become skills for learning.

Openness. Humanistic Jews start with Jewish literature but do not stop there. They are open to receiving wisdom about solving problems from any ethnic source. The affirmation of human power, human reason and human happiness is-more than Jewish. It is also universal. Humanistic Jews find their ‘brothers’ and ‘sisters’not only among other Jews. They find them also among other humanists.

I like this one but if I can sum up my experience of what I feel is Jewish purpose granted I am assuming we need some kind pof purpose. I like that the Humanistic view above doesn't exactly a purpose I could find but celebrates the beauty that arises from our Jewish being that as above in the Talmud is almost equated with the Shekinah celebrating our Jewish being as the Spirit of Humanity's best qualities itself.

Though this does not work for me as a definition of our purpose because it focuses way too much on the human aspects of our Judaism being one that holds a middle ground view there is an option 3 answer to all the ponderings of what our Jewish purpose is and that I find within this view which I am not going to label but I feel it holds both of these views in harmony.

"Aleinu-Our Task as Israel",Adapted from Howard Cooper and Emmanuel Eydoux,From Seder Ha-Tfillah/Forms of Prayer the British Reform Siddur

All is movement,change,light,growth,decay,return and we submit to the power that makes it so.We name the power "The One who is" and wait to see what will evolve.Within this sacred drama we the people Israel wrestle with our mission.We must embody holiness in our deeds ,enact our vision,for we are emblems of the eternal. We realise this today and take it to heart;divinity is around us and within us.This is the truth we bear and the truth we carry into the days ahead.

To Open eyes when others close them

to hear when others do not wish to listen

to look when others turn away

to seek to understand when others give up

to rouse oneself when others accept

to continue the struggle when one is not the strongest

to cry out when others keep silent

to be a Jew

it is that

it is first of all that

and further to live when others are dead

and to remember when others have forgotten

There are many answers I think that can be given to what our purpose as Jews is but as we go into study I would like us to ponder together these questions:

What do you see as your purpose?As a Jew or human being in general?

Do Jews or any community within Humanity need an exact purpose or is that a trivial question?If you think it is a trivial question please explain.