God loves us. Jews have lost our language for talking about God's love. Most people don't feel loved by God. That language saves lives and souls. I believe we must reclaim that life-saving language.
() אַהֲבָה רַבָּה אֲהַבְתָּנוּ, ה' אֱלהֵינוּ. חֶמְלָה גְּדולָה וִיתֵרָה חָמַלְתָּ עָלֵינוּ: אָבִינוּ מַלְכֵּנוּ. בַּעֲבוּר אֲבותֵינוּ שֶׁבָּטְחוּ בְךָ. וַתְּלַמְּדֵם חֻקֵּי חַיִּים כֵּן תְּחָנֵּנוּ וּתְלַמְּדֵנוּ: אָבִינוּ הָאָב הָרַחֲמָן. הַמְרַחֵם. רַחֵם עָלֵינוּ. וְתֵן בְּלִבֵּנוּ לְהָבִין וּלְהַשכִּיל. לִשְׁמעַ. לִלְמד וּלְלַמֵּד. לִשְׁמר וְלַעֲשות וּלְקַיֵּם אֶת כָּל דִּבְרֵי תַלְמוּד תּורָתֶךָ בְּאַהֲבָה: וְהָאֵר עֵינֵינוּ בְּתורָתֶךָ. וְדַבֵּק לִבֵּנוּ בְּמִצְותֶיךָ. וְיַחֵד לְבָבֵנוּ לְאַהֲבָה וּלְיִרְאָה אֶת שְׁמֶךָ. וְלא נֵבושׁ לְעולָם וָעֶד: כִּי בְשֵׁם קָדְשְׁךָ הַגָּדול וְהַנּורָא בָּטָחְנוּ. נָגִילָה וְנִשמְחָה בִּישׁוּעָתֶךָ: וַהֲבִיאֵנוּ לְשָׁלום מֵאַרְבַּע כַּנְפות הָאָרֶץ. וְתולִיכֵנוּ קומְמִיּוּת לְאַרְצֵנוּ: כִּי אֵל פּועֵל יְשׁוּעות אָתָּה. וּבָנוּ בָחַרְתָּ מִכָּל עַם וְלָשׁון. וְקֵרַבְתָּנוּ לְשִׁמְךָ הַגָּדול סֶלָה בֶּאֱמֶת: לְהודות לְךָ וּלְיַחֶדְךָ בְּאַהֲבָה: בָּרוּךְ אַתָּה ה', הַבּוחֵר בְּעַמּו יִשרָאֵל בְּאַהֲבָה:
(א) וַיְדַבֵּ֥ר יְהוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (ב) דַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָמַרְתָּ֖ אֲלֵהֶ֑ם אִ֣ישׁ אֽוֹ־אִשָּׁ֗ה כִּ֤י יַפְלִא֙ לִנְדֹּר֙ נֶ֣דֶר נָזִ֔יר לְהַזִּ֖יר לַֽיהוָֽה׃ (ג) מִיַּ֤יִן וְשֵׁכָר֙ יַזִּ֔יר חֹ֥מֶץ יַ֛יִן וְחֹ֥מֶץ שֵׁכָ֖ר לֹ֣א יִשְׁתֶּ֑ה וְכָל־מִשְׁרַ֤ת עֲנָבִים֙ לֹ֣א יִשְׁתֶּ֔ה וַעֲנָבִ֛ים לַחִ֥ים וִיבֵשִׁ֖ים לֹ֥א יֹאכֵֽל׃ (ד) כֹּ֖ל יְמֵ֣י נִזְר֑וֹ מִכֹּל֩ אֲשֶׁ֨ר יֵעָשֶׂ֜ה מִגֶּ֣פֶן הַיַּ֗יִן מֵחַרְצַנִּ֛ים וְעַד־זָ֖ג לֹ֥א יֹאכֵֽל׃ (ה) כָּל־יְמֵי֙ נֶ֣דֶר נִזְר֔וֹ תַּ֖עַר לֹא־יַעֲבֹ֣ר עַל־רֹאשׁ֑וֹ עַד־מְלֹ֨את הַיָּמִ֜ם אֲשֶׁר־יַזִּ֤יר לַיהוָה֙ קָדֹ֣שׁ יִהְיֶ֔ה גַּדֵּ֥ל פֶּ֖רַע שְׂעַ֥ר רֹאשֽׁוֹ׃ (ו) כָּל־יְמֵ֥י הַזִּיר֖וֹ לַיהוָ֑ה עַל־נֶ֥פֶשׁ מֵ֖ת לֹ֥א יָבֹֽא׃ (ז) לְאָבִ֣יו וּלְאִמּ֗וֹ לְאָחִיו֙ וּלְאַ֣חֹת֔וֹ לֹא־יִטַּמָּ֥א לָהֶ֖ם בְּמֹתָ֑ם כִּ֛י נֵ֥זֶר אֱלֹהָ֖יו עַל־רֹאשֽׁוֹ׃ (ח) כֹּ֖ל יְמֵ֣י נִזְר֑וֹ קָדֹ֥שׁ ה֖וּא לַֽיהוָֽה׃
(יג) וְזֹ֥את תּוֹרַ֖ת הַנָּזִ֑יר בְּי֗וֹם מְלֹאת֙ יְמֵ֣י נִזְר֔וֹ יָבִ֣יא אֹת֔וֹ אֶל־פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד׃ (יד) וְהִקְרִ֣יב אֶת־קָרְבָּנ֣וֹ לַיהוָ֡ה כֶּבֶשׂ֩ בֶּן־שְׁנָת֨וֹ תָמִ֤ים אֶחָד֙ לְעֹלָ֔ה וְכַבְשָׂ֨ה אַחַ֧ת בַּת־שְׁנָתָ֛הּ תְּמִימָ֖ה לְחַטָּ֑את וְאַֽיִל־אֶחָ֥ד תָּמִ֖ים לִשְׁלָמִֽים׃ (טו) וְסַ֣ל מַצּ֗וֹת סֹ֤לֶת חַלֹּת֙ בְּלוּלֹ֣ת בַּשֶּׁ֔מֶן וּרְקִיקֵ֥י מַצּ֖וֹת מְשֻׁחִ֣ים בַּשָּׁ֑מֶן וּמִנְחָתָ֖ם וְנִסְכֵּיהֶֽם׃ (טז) וְהִקְרִ֥יב הַכֹּהֵ֖ן לִפְנֵ֣י יְהוָ֑ה וְעָשָׂ֥ה אֶת־חַטָּאת֖וֹ וְאֶת־עֹלָתֽוֹ׃ (יז) וְאֶת־הָאַ֜יִל יַעֲשֶׂ֨ה זֶ֤בַח שְׁלָמִים֙ לַֽיהוָ֔ה עַ֖ל סַ֣ל הַמַּצּ֑וֹת וְעָשָׂה֙ הַכֹּהֵ֔ן אֶת־מִנְחָת֖וֹ וְאֶת־נִסְכּֽוֹ׃
(1) The LORD spoke to Moses, saying: (2) Speak to the Israelites and say to them: If anyone, man or woman, explicitly utters a nazirite’s vow, to set himself apart for the LORD, (3) he shall abstain from wine and any other intoxicant; he shall not drink vinegar of wine or of any other intoxicant, neither shall he drink anything in which grapes have been steeped, nor eat grapes fresh or dried. (4) Throughout his term as nazirite, he may not eat anything that is obtained from the grapevine, even seeds or skin. (5) Throughout the term of his vow as nazirite, no razor shall touch his head; it shall remain consecrated until the completion of his term as nazirite of the LORD, the hair of his head being left to grow untrimmed. (6) Throughout the term that he has set apart for the LORD, he shall not go in where there is a dead person. (7) Even if his father or mother, or his brother or sister should die, he must not defile himself for them, since hair set apart for his God is upon his head: (8) throughout his term as nazirite he is consecrated to the LORD.
(13) This is the ritual for the nazirite: On the day that his term as nazirite is completed, he shall be brought to the entrance of the Tent of Meeting. (14) As his offering to the LORD he shall present: one male lamb in its first year, without blemish, for a burnt offering; one ewe lamb in its first year, without blemish, for a sin offering; one ram without blemish for an offering of well-being; (15) a basket of unleavened cakes of choice flour with oil mixed in, and unleavened wafers spread with oil; and the proper meal offerings and libations. (16) The priest shall present them before the LORD and offer the sin offering and the burnt offering. (17) He shall offer the ram as a sacrifice of well-being to the LORD, together with the basket of unleavened cakes; the priest shall also offer the meal offerings and the libations.
(יד) הוּא הָיָה אוֹמֵר, חָבִיב אָדָם שֶׁנִּבְרָא בְצֶלֶם. חִבָּה יְתֵרָה נוֹדַעַת לוֹ שֶׁנִּבְרָא בְצֶלֶם, שֶׁנֶּאֱמַר (בראשית ט) כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם. חֲבִיבִין יִשְׂרָאֵל שֶׁנִּקְרְאוּ בָנִים לַמָּקוֹם. חִבָּה יְתֵרָה נוֹדַעַת לָהֶם שֶׁנִּקְרְאוּ בָנִים לַמָּקוֹם, שֶׁנֶּאֱמַר (דברים יד) בָּנִים אַתֶּם לַה' אֱלֹהֵיכֶם. חֲבִיבִין יִשְׂרָאֵל שֶׁנִּתַּן לָהֶם כְּלִי חֶמְדָּה. חִבָּה יְתֵרָה נוֹדַעַת לָהֶם שֶׁנִּתַּן לָהֶם כְּלִי חֶמְדָּה שֶׁבּוֹ נִבְרָא הָעוֹלָם, שֶׁנֶּאֱמַר (משלי ד) כִּי לֶקַח טוֹב נָתַתִּי לָכֶם, תּוֹרָתִי אַל תַּעֲזֹבוּ:
(14) He would say: Beloved is man, since he is created in the image [of God]. A deeper love - it is revealed to him that he is created in the image, as it says (Genesis 9:6): "for in God's image He made man." Beloved are Israel, since they are called children of the Omnipresent. A deeper love - it is revealed to them that they are called children to God, as it says (Deuteronomy 14:1): "You are children of the Lord, your God." Beloved are Israel, since a precious instrument has been given to them. A deeper love - it is revealed to them that the precious instrument with which the world was created has been given to them, as it says (Proverbs 4:2): "For a good lesson I have given to you; do not forsake my teaching."
Shai Held , "From a Rabbi, an Open Letter to People who are LGBTQ"
I’d like to share a message that I believe lies at the very heart of Jewish theology: God loves you. (Don’t let anyone tell you that this idea is exclusively Christian; it isn’t.)
Rabbi Akiva, one of Judaism’s greatest sages, tells us that each and every human being is beloved by God because we are—all of us, without exception—created in the image of God. In other words, you don’t need to earn God’s love; it is given to you with your existence, the gift of a loving God.
No amount of hatred or bigotry can ever change that simple but stunning fact: As a human being, you matter, and matter ultimately.
One of the biggest problems with religion is that people stubbornly, insistently reduce God to their own size; they imagine that God loves the same people they love, and that God hates the people they hate. This is not just insidious theology; it’s actually idolatry, because people are just worshiping a blown-up version of themselves. So let me say it simply: God’s love transcends all of that.
When your parents reject you, God loves you; when your friends or classmates make fun of you, God loves you; when your priest, minister, imam, or rabbi tells you that you are an abomination, God loves you; when politicians cater to people’s basest prejudices, God loves you. No matter how many times and in how many ways people make you feel less than human, God knows otherwise, and God loves you. When you feel frightened, or abandoned, or humiliated, I hope the unshakeable conviction that God loves you can help hold you and enable you to persevere.
(י) כִּי־אָבִ֣י וְאִמִּ֣י עֲזָב֑וּנִי וַֽיהוָ֣ה יַֽאַסְפֵֽנִי׃
(10) Though my father and mother abandon me, the LORD will take me in.
(כא) וְאֵרַשְׂתִּ֥יךְ לִ֖י לְעוֹלָ֑ם וְאֵרַשְׂתִּ֥יךְ לִי֙ בְּצֶ֣דֶק וּבְמִשְׁפָּ֔ט וּבְחֶ֖סֶד וּֽבְרַחֲמִֽים׃ (כב) וְאֵרַשְׂתִּ֥יךְ לִ֖י בֶּאֱמוּנָ֑ה וְיָדַ֖עַתְּ אֶת־יְהוָֽה׃ (ס)
(21) And I will espouse you forever: I will espouse you with righteousness and justice, And with goodness and mercy, (22) And I will espouse you with faithfulness; Then you shall be devoted to the LORD.
BT Brachot 6a
R. Nahman b. Isaac said to R. Hiyya b. Abin: What is written in the tefillin of the Lord of the Universe? — He replied to him: And who is like Thy people Israel, a nation one in the earth.25 Does, then, the Holy One, blessed be He, sing the praises of Israel? — Yes, for it is written: Thou hast avouched the Lord this day … and the Lord hath avouched thee this day.26 The Holy One, blessed be He, said to Israel: You have made me a unique entity27 in the world, and I shall make you a unique entity in the world. 'You have made me a unique entity in the world', as it is said: Hear, O Israel, the Lord our God, the Lord is one.28 'And I shall make you a unique entity in the world', as it is said: And who is like Thy people Israel, a nation one in the earth.29
Heschel's Sacred Image of Man in Insecurity of Freedom, p. 153.
(ו) כִּ֣י עַ֤ם קָדוֹשׁ֙ אַתָּ֔ה לַיהוָ֖ה אֱלֹהֶ֑יךָ בְּךָ֞ בָּחַ֣ר ׀ יְהוָ֣ה אֱלֹהֶ֗יךָ לִהְי֥וֹת לוֹ֙ לְעַ֣ם סְגֻלָּ֔ה מִכֹּל֙ הָֽעַמִּ֔ים אֲשֶׁ֖ר עַל־פְּנֵ֥י הָאֲדָמָֽה׃ (ס) (ז) לֹ֣א מֵֽרֻבְּכֶ֞ם מִכָּל־הָֽעַמִּ֗ים חָשַׁ֧ק יְהוָ֛ה בָּכֶ֖ם וַיִּבְחַ֣ר בָּכֶ֑ם כִּֽי־אַתֶּ֥ם הַמְעַ֖ט מִכָּל־הָעַמִּֽים׃ (ח) כִּי֩ מֵֽאַהֲבַ֨ת יְהוָ֜ה אֶתְכֶ֗ם וּמִשָּׁמְר֤וּ אֶת־הַשְּׁבֻעָה֙ אֲשֶׁ֤ר נִשְׁבַּע֙ לַאֲבֹ֣תֵיכֶ֔ם הוֹצִ֧יא יְהוָ֛ה אֶתְכֶ֖ם בְּיָ֣ד חֲזָקָ֑ה וַֽיִּפְדְּךָ֙ מִבֵּ֣ית עֲבָדִ֔ים מִיַּ֖ד פַּרְעֹ֥ה מֶֽלֶךְ־מִצְרָֽיִם׃
(6) For you are a people consecrated to the LORD your God: of all the peoples on earth the LORD your God chose you to be His treasured people. (7) It is not because you are the most numerous of peoples that the LORD set His heart on you and chose you—indeed, you are the smallest of peoples; (8) but it was because the LORD favored you and kept the oath He made to your fathers that the LORD freed you with a mighty hand and rescued you from the house of bondage, from the power of Pharaoh king of Egypt.
All of Shir HaShirim
(ה) כִּ֤י בֹעֲלַ֙יִךְ֙ עֹשַׂ֔יִךְ יְהוָ֥ה צְבָא֖וֹת שְׁמ֑וֹ וְגֹֽאֲלֵךְ֙ קְד֣וֹשׁ יִשְׂרָאֵ֔ל אֱלֹהֵ֥י כָל־הָאָ֖רֶץ יִקָּרֵֽא׃ (ו) כִּֽי־כְאִשָּׁ֧ה עֲזוּבָ֛ה וַעֲצ֥וּבַת ר֖וּחַ קְרָאָ֣ךְ יְהוָ֑ה וְאֵ֧שֶׁת נְעוּרִ֛ים כִּ֥י תִמָּאֵ֖ס אָמַ֥ר אֱלֹהָֽיִךְ׃ (ז) בְּרֶ֥גַע קָטֹ֖ן עֲזַבְתִּ֑יךְ וּבְרַחֲמִ֥ים גְּדֹלִ֖ים אֲקַבְּצֵֽךְ׃ (ח) בְּשֶׁ֣צֶף קֶ֗צֶף הִסְתַּ֨רְתִּי פָנַ֥י רֶ֙גַע֙ מִמֵּ֔ךְ וּבְחֶ֥סֶד עוֹלָ֖ם רִֽחַמְתִּ֑יךְ אָמַ֥ר גֹּאֲלֵ֖ךְ יְהוָֽה׃ (ס) (ט) כִּי־מֵ֥י נֹ֙חַ֙ זֹ֣את לִ֔י אֲשֶׁ֣ר נִשְׁבַּ֗עְתִּי מֵעֲבֹ֥ר מֵי־נֹ֛חַ ע֖וֹד עַל־הָאָ֑רֶץ כֵּ֥ן נִשְׁבַּ֛עְתִּי מִקְּצֹ֥ף עָלַ֖יִךְ וּמִגְּעָר־בָּֽךְ׃ (י) כִּ֤י הֶֽהָרִים֙ יָמ֔וּשׁוּ וְהַגְּבָע֖וֹת תְּמוּטֶ֑נָה וְחַסְדִּ֞י מֵאִתֵּ֣ךְ לֹֽא־יָמ֗וּשׁ וּבְרִ֤ית שְׁלוֹמִי֙ לֹ֣א תָמ֔וּט אָמַ֥ר מְרַחֲמֵ֖ךְ יְהוָֽה׃
(5) For He who made you will espouse you— His name is “LORD of Hosts.” The Holy One of Israel will redeem you— He is called “God of all the Earth.” (6) The LORD has called you back As a wife forlorn and forsaken. Can one cast off the wife of his youth? —said your God. (7) For a little while I forsook you, But with vast love I will bring you back. (8) In slight anger, for a moment, I hid My face from you; But with kindness everlasting I will take you back in love —said the LORD your Redeemer. (9) For this to Me is like the waters of Noah: As I swore that the waters of Noah Nevermore would flood the earth, So I swear that I will not Be angry with you or rebuke you. (10) For the mountains may move And the hills be shaken, But my loyalty shall never move from you, Nor My covenant of friendship be shaken —said the LORD, who takes you back in love.
Richard Levy's 2014 Ordination Address.
"Rashi offers an interesting take on the Pew Study. Contemplating Bemidbar, the Torah portion of the week that begins today (which means “in the wilderness”), Rashi notes that it opens with the latest in a series of census-takings (“lifting up the head of the congregation”, in the Torah’s words). Why does God need to count Israel so much, he asks: when they went out of Egypt, God counted them; when they sinned with the Golden Calf, God counted them; when God rested the Shechina upon them through the Tabernacle, God counted them; on the first day of Nisan and the first of Iyar, God counted them. Why so many countings? Why? Rashi asks—because God loved us so much. Because we are so dear to God, God loves to count us—cherishing each one of us, each statistic of us—in the National Jewish Population Study almost every ten years, and now in the Pew study. If the wilderness is a place of countings, Rashi suggests that means the wilderness is also a place of love. "
(ג) מֵרָח֕וֹק יְהוָ֖ה נִרְאָ֣ה לִ֑י וְאַהֲבַ֤ת עוֹלָם֙ אֲהַבְתִּ֔יךְ עַל־כֵּ֖ן מְשַׁכְתִּ֥יךְ חָֽסֶד׃
(טו) כֹּ֣ה ׀ אָמַ֣ר יְהוָ֗ה ק֣וֹל בְּרָמָ֤ה נִשְׁמָע֙ נְהִי֙ בְּכִ֣י תַמְרוּרִ֔ים רָחֵ֖ל מְבַכָּ֣ה עַל־בָּנֶ֑יהָ מֵאֲנָ֛ה לְהִנָּחֵ֥ם עַל־בָּנֶ֖יהָ כִּ֥י אֵינֶֽנּוּ׃ (ס) (טז) כֹּ֣ה ׀ אָמַ֣ר יְהוָ֗ה מִנְעִ֤י קוֹלֵךְ֙ מִבֶּ֔כִי וְעֵינַ֖יִךְ מִדִּמְעָ֑ה כִּי֩ יֵ֨שׁ שָׂכָ֤ר לִפְעֻלָּתֵךְ֙ נְאֻם־יְהוָ֔ה וְשָׁ֖בוּ מֵאֶ֥רֶץ אוֹיֵֽב׃ (יז) וְיֵשׁ־תִּקְוָ֥ה לְאַחֲרִיתֵ֖ךְ נְאֻם־יְהוָ֑ה וְשָׁ֥בוּ בָנִ֖ים לִגְבוּלָֽם׃
(כ) הֲבֵן֩ יַקִּ֨יר לִ֜י אֶפְרַ֗יִם אִ֚ם יֶ֣לֶד שַׁעֲשֻׁעִ֔ים כִּֽי־מִדֵּ֤י דַבְּרִי֙ בּ֔וֹ זָכֹ֥ר אֶזְכְּרֶ֖נּוּ ע֑וֹד עַל־כֵּ֗ן הָמ֤וּ מֵעַי֙ ל֔וֹ רַחֵ֥ם אֲֽרַחֲמֶ֖נּוּ נְאֻם־יְהוָֽה׃
(3) The LORD revealed Himself to me of old. Eternal love I conceived for you then; Therefore I continue My grace to you.
(15) Thus said the LORD: A cry is heard in Ramah— Wailing, bitter weeping— Rachel weeping for her children. She refuses to be comforted For her children, who are gone. (16) Thus said the LORD: Restrain your voice from weeping, Your eyes from shedding tears; For there is a reward for your labor —declares the LORD: They shall return from the enemy’s land. (17) And there is hope for your future —declares the LORD: Your children shall return to their country.
(20) Truly, Ephraim is a dear son to Me, A child that is dandled! Whenever I have turned against him, My thoughts would dwell on him still. That is why My heart yearns for him; I will receive him back in love —declares the LORD.
Eicha Rabba, Petichta 24
At that moment the matriarch, Rachel, jumped up before the Holy One, Blessed be He and said: “Master of the universe, You have clearly seen that Jacob your servant loved me inordinately and worked for me under my father for seven years. When he completed the seven years and it was time for me to wed my husband, my father suggested putting my sister in my place. When this became known to me I was pained, and I informed my husband and gave him a sign that he could differentiate between me and between my sister, so that my father could not make this switch. Afterwards I comforted myself and suffered my desire and I pitied my sister that she not be disgraced. And in the evening they gave my sister to my husband in my place, and I gave my sister all the signs that I had given to my husband that he will believe that she is Rachel. And I also slipped under the bed [- - -] and he talked with her and she was silent, and I answered everything so that he would not identify my sister’s voice, and I was kind to her and I was not jealous of her and did not shame her. And what am I, I who am flesh and blood, dust and ashes, I was not jealous in my affliction and did not bring about shame or disgrace. But You, the Living King, Merciful – why were You jealous of idolatry which is of no consequence, [for which] You exiled my sons and had them killed by the sword, so that their enemies did with them as they wished?” Immediately, the compassion and mercy of the Holy One, Blessed be He, was aroused, and He said, “For you, Rachel, I will return Israel to its rightful place.”
Abraham Joshua Heschel (Poland/ US; 1907-1972)
God in Search of Man (1955)
"...if we put aside the categories and logic of Greek philosophy and try to understand biblical religion in its own terms, we will soon discover that the God of the bible is not Aristotle's impassive, unmoved mover at all; he can only be described as "the Most Moved Mover." Between "unmoved" and "most moved" lies the vast gulf that separates Aristotelian/philosophical and biblical/religious conceptions of God. According to the Bible, the single most important thing about God is not his perfection but his concern for the world. God created the world and from that moment on exhibits concern for his creation. The God of the Bible is not aloof but involved, not distant but near, not immune from, but vulnerable to what happens in his world and what his creatures to do. In a word, God seeks intimacy. He is especially 'in search of man,' desiring relationship and cherishing the hope that, out of this relationship (the biblical term for the fullness of this relationship is covenant) will come proper human actions and just societies. God has a stake in our behavior. Thus, he cries when we fail and rejoices when we succeed. He weeps when we ignore widows, exploit orphans, and abuse strangers; and when we violate the norms he has taken pains to communicate to us, he angrily sends prophets to chastise and warn us. What all this means is that God is filled with feeling, with pathos. "
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