Hannah Glass, one of Neveh Shalom’s seniors, once told me, “God is the explanation for those things we simply cannot understand.” Not only is it Jewish nature to wrestle with God, it is human nature. In a world that relies on physical evidence, a being that cannot be physically seen or touched is difficult to believe in at times. Some people find faith challenging; others find comfort believing that there is an entity greater than us in every way. And to add to this inner struggle, we also have to realize that as we change, our understanding of God can change too. Growth means we shift and adjust, and therefore our notion of God can too.
The proof is in the Torah, which is full of different experiences of God. There are times when God is kind, times when God is vengeful, times when God is caring like a parent, and times when God has what is unmistakably a short temper. These different aspects reveal an ever-changing nature of God and the kind of emotional changes we ourselves might experience. However, we also learn that fluctuations in God’s temperament do not diminish the loyalty and dedication God has for the Jewish people.
This week we read the last segments of the fourth book of the Torah, Bamidbar. Parshiyot Matot and Masei start by talking about the various vows the Israelites will make, and afterward they detail the requests of the different tribes as they prepare to enter the Promised Land. This section ends with the last arrangements of the tribes as they define their territorial legacies.
As the Israelites get closer to entering into the Promised Land, they also enter into discussions with God about what their options are in this new, uncharted territory. In chapter 33, verse 52 we learn:
You shall dispossess all the inhabitants of the land; you shall destroy all their figured objects, you shall destroy all their molten images and you shall demolish all their cult places.
It’s easy to read this as a literal takeover, or at least a pretty harsh declaration of intolerance. But the Torah’s larger purpose here is more of a warning to the Israelites not to fall into the trap of blending their religious practices with the practice of the Canaanites, thus losing their own culture. At this point in the Torah, the Israelites still face the very real fear that the God they have known is only with them for the duration of the Exodus. Their concern is will this new place necessitate new ways to connect with God? This is why the Torah makes a point of stating, “No, you don’t need those other gods. I, the God with you through the Exodus, am your God through life.”
We often think of God, at least in the Torah, as having human-like emotions. But since we are created in God’s image, wouldn’t it stand to reason that perhaps we are the ones having God-like emotions? And yet even a God-like mood swing or emotional struggle only has as much power as we give it. Yes, we go through changes. Yes, there is uncertainty in life. That doesn’t mean we lose who we are.