It’s been deeply satisfying and wonderful, all these discussions that we’ve been having as a community. I love how we can radically disagree with one another, and not become offended by each other. With this said, I wish to share a thought about Hebrew words that strike deep emotional responses between theistic and non-theistic, between non-theistic and atheistic, between secular and religious … you get the idea.
It seems to me that, as secular humanistic Jews, we don’t want to be afraid to reclaim the original meaning of Hebrew words from those that are engaged in this modern based, post-Roman, CE Prayer Judaism. Instead, for humanizing sake, we need to set the example on how these Hebrew words are meant to be used and understood, in their original context and intended meanings, even when adapting what is typically present-day theistic liturgy to a more secular use.
For example, based on my experience with the secular humanistic Jewish communities, most within these communities probably have the Rabbinical understanding of the meaning of the word נפש “nefesh” (hint, does “soul” sound familiar?). And, at the same time, many within this community probably do not believe in the existence of “souls.” Thus, the inclination by non-theistic/atheistic Jews is to entirely avoid the use of the Hebrew word – in this case “nefesh” – because of how theistic-oriented Jews utilize this Hebrew word. (Am I understanding the dynamics at work here within our own community?)
But, here is the issue: From an ANE usage perspective, nefesh does not mean “soul”! Despite how those influenced by post-Greek philosophy have “interpreted” this ancient Hebrew word, this word “nefesh” is inseparable from the physical world. Note, I said how this word is “interpreted,” rather than faithfully “translated.” The Hebrew word “nefesh” is used in our ANE literature to make reference to both living and dead “creatures” of ALL kinds, not just humans. In other words, physical “creatures.”
Basically, anything that breathes oxygen (or appears to be doing so or did so) is a נפש “nefesh” in ANE Hebrew. (Whereas, in modern Hebrew, the word means “soul,” in accordance with “Greek” beliefs in non-corporeal beings inhabiting bodies.) Hence, the corporeal “nefesh” is connected to the word נשמה “neshamah” (“breath”) and רוח “ruach” (“wind”), the animating force within all נפשות “nefashot,” for obvious reasons. (The Latin word equivalent is “spiritus,” which literally means “breath.”) And it is with this “breath” of life within the blood of each “creature” upon the planet that gives the word “nefesh” added meaning of “soul” in a corporeal sense. The best translation of “nefesh” is “body-mind” or “breathing-creature.”
There are many other Hebrew words that are “interpreted” differently than they fundamentally mean, and this has a lot to do with the influence of Christianity upon modern Judaism, and this conquest religion’s need to generify (yes, just coined this word!) everything for theological reasons. Thus, I propose a thought:
As secular Jews, we should never reject use of a Hebrew word, until we know for sure it is not recoverable from Prayer Judaism and Christianized modernity. Just because they interpret certain words away from its actual meaning, this doesn’t automatically mean that they get to decide for us on whether we refuse to use the word, or whether we return it to its original meaning. And, if the latter, we need to actively, proudly, and boldly use and teach these challenging words purposefully, for the next generations’ sake. At least, such is my belief and behavior.
For example, D’varim 6:5 is employed regularly in the liturgy of modern Prayer Judaism.
וְאָ֣הַבְתָּ֔ אֵ֖ת יְהֹוָ֣ה אֱלֹהֶ֑יךָ בְּכָל־לְבָֽבְךָ֥ וּבְכָל־נַפְשְׁךָ֖ וּבְכָל־מְאֹדֶֽךָ:
Chabad’s translation of this passage is this: “And you shall love the Lord, your God, with all your heart and with all your soul, and with all your means.” The translation is accurate up to בכל לבבך “with all your heart (assumed to be the source of the conscious “mind”).” But, בכל נפשך means “with all your body (or your “person”).” And, בכל מאדך means “with all your essence (energetic force or “abundance,” thus actions).”
Now, if we were to humanize this into a non-theistic expression, by replacing “YHWH your god” with ילדי האדם “children of humanity” (or ילדי האנושות), we then have the following (the English part is how I translate these words):
ונאהב את ילדי האדם בכל לבבנו ובכל נפשנו ובכל מאדנו.
And we will love the children of humanity with all our heart, with all our body-mind, and with all our actions.
Now, what a message to affirm, to act upon, and to teach our children to believe and follow! As secular humanistic Jews, it is within our power to humanize our ancestral teachings for a modern time – thereby, preserving past traditions, while making it relevant to our times.
Another example of this tension in Hebrew liturgy is the resistance by secular Jews to using the Hebrew word מלאך “malakh” in humanistic Jewish liturgy, due to a conditioned understanding of what this word means via theistic Jewish use of the word. Let’s see just how angelic this word really is, shall we?
A כרוב “kerub” (“cherub”) in Hebrew is a winged armless angel that the YHWH god rides upon the back of, while traveling between the heaven abode in the firmament and land upon which this god possesses and rules. Sometimes the cherub also acts as a messenger for its YHWH god.
A שרף “saraf” in Hebrew is a firery serpent creature (as in, yes, on fire!), with six wings, sometimes with arms and legs, that possesses divine/magical powers. It’s a very special form of angelic being, not to be confused with a kerub.
A מלאך “malakh” in Hebrew is a messenger of human level nature. Sometimes a messenger speaks on behalf of a perceived ancestral deity and, thus, acts as a angel when doing so. Sometimes a messenger speaks on behalf of a human king, a priest, and others who are of authority in the social order.
In the original (theistic) version of this song, the word “malakh” is used, not “kerub” and not “saraf.” This is significant. In all the many times I’ve translated this word, “malakh,” into the English form equivalents, “angel” and “messenger,” over the years, never once did it occur to me to see these as non-human entities. But, because of how the word is used in modern Hebrew to mean angelic being, others are confused.
Use of such a word is, in my humble opinion, a poetic way to honor human beings that do great works around us. They are messengers by their very examples to the rest of us. And, sometimes, these humans are literally our saviors, defenders and healers. … Now, assuming for a moment the idea that theistic Jews also view “malakh” in the same manner, though calling them “angels/messengers of El Elyon god”: What does this mean? What does this change?
I’ll illustrate an answer, by using the familiar song “Shalom Aleichem.” In the theistic Jewish liturgy, there is a phrase that is chanted: “מלאכי אל עליון / messengers of the high god.” In humanistic Jewish liturgy, a phrase such as this would be rendered somewhat in this way: “מלאכי האנושות / messengers of humanity.” But, with both renderings, the meaning of “malakh” is of an earthly human level, not an imagined supernatural level. Why? Because, the Hebrew word used in this familiar Jewish song demands this awareness of us, whether sung to praise an ancestral deity or, non-theistically, to praise the best examples of us humans.
Your thoughts?
יוסף פרקשדי
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