The great thing about monotheism is that we all pray to the same G-d!! At least, that's what they tell you. "Why can't there be peace between the peoples of the world, it's all the same, just with different names". This is asserted as a truism regarding the (drum roll, please!) "Three Great Western Faiths". Additionally, Zoroastrianism, a world religion which has fallen upon the hardest of times for the last thousand years or so, and the paradigm of dualism in the eyes of the Sages, is really monotheistic, if you read the encyclopedia article. Buddhism may not be theistic, but at least it's mono. And even the carnival of gods that Hinduism sports, we are told, are merely manifestations of THE ONE. But, I assert, this is mere childishness. Just SAYING that one believes there is one god doesn't translate into a living relationship with Hashem - even where that assertion is expressed as profound theology. This is because the Oneness of Hashem is not a matter of assent to a proposition expressed in language, but rather, an essence/existence beyond expression which penetrates everything because it IS everything.
As can been seen in this week's parasha in the interaction between Ya'akov and his sons. Ya'akov is dying. The "choicest of the patriarchs", as he is termed by the Sages -- since ALL of his children are including amongst the heirs to the covenant (unlike Avraham, who sired Yishmael, and Yitzchak, who sired Eisav) -- feels the end coming, and he summons his sons. His intention is to reveal to them that Greater End of which he has been entrusted a vision before his own demise. But before he can tell them what will be, the glimpse he had is withdrawn, the window of opportunity has closed (as Rashi, quoting Bereshit Rabbah, explains at the opening of the parashah.) Rashi repeats this comment at the beginning of the blessings given by Ya'akov to his sons (49:1), stating, with the Midrash, "he sought to reveal the end, but it was concealed from him" and adding his own comment, "so he began saying OTHER THINGS". What is Rashi talking about? What else could he speak of? It's hard to imagine - the epiphany of Ya'akov's life has arrived, he is about to reveal to his now united clan the ultimate truth and vision, and, suddenly, it's gone! Oh, well, O.K., so I think I WILL have that coffee and danish after all. What is this, the ultimate shaggy dog story? The Targum "Yonatan" incorporates a midrash which tells us that, at this moment, when the vision of the end was taken from him, Ya'akov began to suspect that perhaps there was someone amongst his sons unworthy to receive it. He asked them, anticipating Parashat Nitzavim, "perhaps there is one amongst you whose heart is turned away from Hashem". The sons answered in uni-son: "Shma, Yisrael, Hashem Elokeynu Hashem Echad"! Listen, Israel (our father - they use of the name of Ya'akov was "reserved" for moments of prophecy), Hashem is our G-d (too), Hashem alone/is one.". Ya'akov responds with "Baruch Shem Kevod Malchuto Le"Olam Va'Ed". - usually translated as "Blessed be the Name of His glorious Kingdom forever and ever". This utterance is obscure and mysterious; we are told it is the response of the angels on high, uttered here by one who wrestled with angels and spoke with them. Whatever it means, however, it should indicate that Ya'akov is relieved to hear that the hearts of his sons are NOT sneakingly slouching elsewards. He should now have his prophetic vision of the end restored, and he should share it with his children.But that's not what happens. As Rashi tells us, Ya'akov begins speaking of OTHER THINGS. These other things are usually taken as blessings to each of his sons. But, in fact, they are not uniformly blessings. The words he has for his eldest three sons son almost more like curses, and, at best, they are stern chidings. Furthermore, each son is addressed according to some deep inner quality that must, by Ya'akov's lights, manifest itself in his life and the historical trajectory of his life. At this moment of declared unity, why is Ya'akov emphasizing what makes each of them different? Why is he insisting that the two sons he terms "Achim" - brothers, must be "divided and scattered"? The Ramchal says that of the three explanations for why Hashem created the universe - to "merit" being termed King by His subjects; to overflow His goodness to somewhere/thing/one, and to reveal his Oneness - the last explanation is the deepest truth. Only when, the "Alma dePeruda", the world of apparent multiplicity of entities and their division from one another, has run its course and THEN everything is seen to be only another facet of the Infinite One - only then can the Oneness which is Being which is Goodness which is Dominion which is Hashem can manifest in/through/over everything. Ya'akov knew the declaration of Oneness was, at this point, true only as an aspiration, not as an achieved reality. The attempt to prematurely impose it as a reality only postpones its arrival. Thus he responds, "Blessed be the NAME of the Glorious Presence of His Kingdom- forever and ever." It's as though he says, "O.K., you've got the name, you've got the vision and aspiration, now here's what each of you needs to work through to be able not just to invoke the Shema, but to become part of the revelation of that Oneness as the Hearing and the Invoking merge in our hearts."
We've got a ways to go before we can really say "we all worship the same G-d". On the day when we arrive, the prophet Zephaniah tells us, Hashem will out-Chomsky Chomsky, and turn to all the nations a clear, pure language to call upon Hashem in uni-son. On that day, Hashem will be One and His Name One. And in that simple, "Jew-lian" algebra: One and One make One.
As can been seen in this week's parasha in the interaction between Ya'akov and his sons. Ya'akov is dying. The "choicest of the patriarchs", as he is termed by the Sages -- since ALL of his children are including amongst the heirs to the covenant (unlike Avraham, who sired Yishmael, and Yitzchak, who sired Eisav) -- feels the end coming, and he summons his sons. His intention is to reveal to them that Greater End of which he has been entrusted a vision before his own demise. But before he can tell them what will be, the glimpse he had is withdrawn, the window of opportunity has closed (as Rashi, quoting Bereshit Rabbah, explains at the opening of the parashah.) Rashi repeats this comment at the beginning of the blessings given by Ya'akov to his sons (49:1), stating, with the Midrash, "he sought to reveal the end, but it was concealed from him" and adding his own comment, "so he began saying OTHER THINGS". What is Rashi talking about? What else could he speak of? It's hard to imagine - the epiphany of Ya'akov's life has arrived, he is about to reveal to his now united clan the ultimate truth and vision, and, suddenly, it's gone! Oh, well, O.K., so I think I WILL have that coffee and danish after all. What is this, the ultimate shaggy dog story? The Targum "Yonatan" incorporates a midrash which tells us that, at this moment, when the vision of the end was taken from him, Ya'akov began to suspect that perhaps there was someone amongst his sons unworthy to receive it. He asked them, anticipating Parashat Nitzavim, "perhaps there is one amongst you whose heart is turned away from Hashem". The sons answered in uni-son: "Shma, Yisrael, Hashem Elokeynu Hashem Echad"! Listen, Israel (our father - they use of the name of Ya'akov was "reserved" for moments of prophecy), Hashem is our G-d (too), Hashem alone/is one.". Ya'akov responds with "Baruch Shem Kevod Malchuto Le"Olam Va'Ed". - usually translated as "Blessed be the Name of His glorious Kingdom forever and ever". This utterance is obscure and mysterious; we are told it is the response of the angels on high, uttered here by one who wrestled with angels and spoke with them. Whatever it means, however, it should indicate that Ya'akov is relieved to hear that the hearts of his sons are NOT sneakingly slouching elsewards. He should now have his prophetic vision of the end restored, and he should share it with his children.But that's not what happens. As Rashi tells us, Ya'akov begins speaking of OTHER THINGS. These other things are usually taken as blessings to each of his sons. But, in fact, they are not uniformly blessings. The words he has for his eldest three sons son almost more like curses, and, at best, they are stern chidings. Furthermore, each son is addressed according to some deep inner quality that must, by Ya'akov's lights, manifest itself in his life and the historical trajectory of his life. At this moment of declared unity, why is Ya'akov emphasizing what makes each of them different? Why is he insisting that the two sons he terms "Achim" - brothers, must be "divided and scattered"? The Ramchal says that of the three explanations for why Hashem created the universe - to "merit" being termed King by His subjects; to overflow His goodness to somewhere/thing/one, and to reveal his Oneness - the last explanation is the deepest truth. Only when, the "Alma dePeruda", the world of apparent multiplicity of entities and their division from one another, has run its course and THEN everything is seen to be only another facet of the Infinite One - only then can the Oneness which is Being which is Goodness which is Dominion which is Hashem can manifest in/through/over everything. Ya'akov knew the declaration of Oneness was, at this point, true only as an aspiration, not as an achieved reality. The attempt to prematurely impose it as a reality only postpones its arrival. Thus he responds, "Blessed be the NAME of the Glorious Presence of His Kingdom- forever and ever." It's as though he says, "O.K., you've got the name, you've got the vision and aspiration, now here's what each of you needs to work through to be able not just to invoke the Shema, but to become part of the revelation of that Oneness as the Hearing and the Invoking merge in our hearts."
We've got a ways to go before we can really say "we all worship the same G-d". On the day when we arrive, the prophet Zephaniah tells us, Hashem will out-Chomsky Chomsky, and turn to all the nations a clear, pure language to call upon Hashem in uni-son. On that day, Hashem will be One and His Name One. And in that simple, "Jew-lian" algebra: One and One make One.
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