Next Video Playing In ×
Video 13 of 51
I want to consider a philosophical puzzle with you. Does God have emotions? One of the things the great thinkers like Maimonides have always said about God is that God is not comprehensible. We can say nothing about the essence of God, we can describe how God acts with us. Maimonides says but we can’t talk about who he is in his essence because his essence is utterly beyond us which means also that any traits that we talk about, any human traits, we can’t really expect those to apply to God. Human traits, human feelings are human feelings. They are not God feelings. So we might well conclude, you know God doesn’t have emotions. But here is the problem, are you comfortable worshiping a being that cannot experience love? Love is an emotion. Compassion, is an emotion. Are we really comfortable in just saying God acts compassionately, acts as if he loves us but the feeling of love and compassion is utterly alien to God? What if you felt that your mother acted lovingly towards you but didn’t feel any love in her heart? That wouldn’t feel so good. Is that the way you are supposed to feel about God?
So this is the puzzle that I want to talk with you about today and I want to talk with you about it through the lens of a fascinating midrashic statement. In this week’s Parsha, Moshe asks God what his name is. Eheyeh asher eheyeh, he says. ‘I will be that which I will be’ and then God adds something else. Tell them, eheyeh shlachani aleichem, ‘tell them that I will be sent you to them’. Before we even get to the midrashic analysis of these words, let’s spend a few moments just talking about the pshat, the simple meaning of what’s going on here.
But what will you say, the simplest, most basic understanding of this conversation between God and Moses is, what did God mean when he said eheyeh asher eheyeh, ‘I will be that which I will be’? In the simple understanding, pretty much is God says, look, leave me alone. I am not going to tell you my name, I am what I am, I am going to be what I am going to be. I am the one, who just is and to explain that just think a little bit about what it is that we mean when we ask for the name of something. We are trying to come to grips with it, to define it somehow and if someone defines themselves in terms of themselves, they are actually sort of breaking the very first rule of definition which is, you never define something in terms of itself.
You can’t say what’s the color purple? Ah, the color purple, it is sort of purplish. The proper way to define the color purple is well, you take a little bit of red, you take a little bit of blue, mix it together and you get purple but if you actually chose to define something in terms of itself, what you really saying is that you can’t just throw together two or three other concepts and make this new concept. The thing itself is utterly unique which is what God say about himself. There is nothing in your world that can explain me, I am not from your world, I am the maker of your world. You want to know who I am? I will be what I will be. The only thing you really know about me is that I exist, tell them I will be sent you. You almost hear the exclamation mark at the end of ‘I will be, I shall be’. My existence as inscrutable as it maybe, it is the basis of it all. Everything comes from my being.
So something like that is what probably the plain meaning of the text is but the Rabbis had a midrashic interpretation. They pick up on the fact that God first said eheyeh asher eheyeh, ‘I will be that which I will be’ and then, after that says, ‘tell them I will be.’ They focus on that discrepancy and they suggest, there was a kind of dialogue going on here between God and Moshe. First God said, eheyeh asher eheyeh, in answer to Moshe’s question. ‘I will be that which I will be’ but then the Rabbi suggest Moshe objected to that and in response to that objection God relented and just said, ‘Okay, tell them I will be sent you to them’. What was this debate between God and Moshe about? Well the Rabbis impute a whole new understanding to ‘What I will be that which I will be’ means.
I am quoting Rashi now, eheyeh asher eheyeh means eheyeh imam betzarah zo asher eheyeh imam beshibod shar malchiyot, my name, you want to know my name? The one who is with them right now during their times of trouble, that’s the one who will always be with them in all their times of trouble for thousands and thousands of years. That’s eheyeh asher eheyeh, ‘I will be that which I will be’. Now, to that Moshe objected, amar lefanav, he said, Ribono Shel Olam, Master of the Universe, mah ani mazchir lahem tzarah acheret? What do you want me to tell them about future troubles? Dayam betzarah zu, ‘they have enough on their minds right now, with this trouble that they are in Egypt.’ Amar lo, to that God said, yafah amarta, ‘you are saying good Moshe, you are absolutely right’, koh tomar lo Yisrael, ‘just tell them’, eheyeh, ‘tell them the one who will be with them right now, that’s my name, can leave out the rest’.
Now, what the Rabbis are saying is a little bit puzzling. There is this dialogue between God and Moshe. God says something and then supposedly Moshe objects, where did the Rabbis get this idea from at all? How do they know to interpret the words, ‘I will be that which I will be’ in such a particular kind of way. The one who will be with them now, in their time of trouble will always be with them. It is very interesting interpretation but it seems to come out of the air, where are they getting this from? It turns out that there was a clue that suggested this particular interpretation of eheyeh asher eheyeh. The clue is the word eheyeh, ‘I am’ or ‘I will be’, this is not the first time it is used by God with Moshe in this conversation on the burning bush. All that the sages were doing was asking us to look at how God used it earlier, in order to understand how God is using it now. Earlier in the conversation, vayomer Moshe el-ha’Elokim, Moshe had said to God, mi anochi? ‘Who am I?’ ki elech el-Paroh, ‘that I should go to Pharaoh’. I totally cannot do this. What was God’s response? Vayomer ki eheyeh imach, ‘Because I will be with you’. God understood that Moshe felt embattled, how was he going to go and stand before Pharaoh and get the Jews out of Egypt, he can’t do that alone. God says you won’t be alone. Ki eheyeh imach, ‘I am going to be with you, the whole time’.
So all the sages are saying is that the next time God is using these words, eheyeh, he means the same thing. Moshe, you felt yourself to be in a time of trouble, listen to how I reassured you. I told you it is going to be okay. I will be with you, you are never alone in your times of trouble. I am with you. Now, you want to know what to tell the embattled people of Israel. Tell them the same thing. I wasn’t just there for one individual, you Moshe. I will be there for them, I am with them in their times of trouble, now and always.
Now, think about how this interpretation relates back to the simple meaning of the text. I have often talked about the relationship between Medrish and the simple meaning of text is kind of like the relationship between harmony and melody. The simple meaning of the text, it is like melody. The Medrish is kind of like harmony. You listen to harmony on its own, it doesn’t seem to make that much sense. But you listen to it in connection with the melody, it is playing off the melody, in all sorts of intriguing ways. Here what was the melody, what was the simple meaning of the text? God was saying to Moshe I am the master of the universe and you are a human being. You want to know who I am. You can’t know who I am, I am utterly inscrutable but what’s the harmony? The harmony is a mirror image of this, what I can give you is the most familiar thing in the world. The most human thing in the world. I can give you empathy. I can be there with you in your times of trouble. The unknowable being can give you the most human, the most familiar thing of all, can give you love. But you know what the sages say, there is another strain in the harmony too. There is actually something about God’s love that it is so deep, that it is actually unknowable.
The plain meaning of eheyeh asher eheyeh is that I am unknowable, the drashi is I am unknowable too. There is something about my love that is unknowable. Think about the conversation that they are suggesting between God and Moshe. God spoke of a love so vast that the people couldn’t comprehend it. I will always be with them, now and forever and in every one of these troubles. Moshe represents the human point of view. They are frail human beings, they can’t absorb all of that in their mind. God says I know. What I have just told you is the absolute truth. You tell them what they can hear. I will be with them right now.
You know, when we talk about this question does God have emotion, what answer are the sages really giving? Let me give you a bit of an analogy to help bring across this point. I want to share with you an interesting pattern that seems to hold when we talk about love between parent and child. Take an amoeba, an ameba divides and now, there’s two amoeba’s. What’s the emotional connection between amoeba A and amoeba B? Not very much, right? An ant has a child, what’s the emotional connection between mother ant and child ant? I imagine maybe it is little bit more than Amoeba A and Amoeba B. a bird makes a nest, brings home foods for its chicks. See it is a mother bird to little bird, probably a little bit more connected than mother ant to little ant. Let’s continue, let’s talk about humpback whales. I once brought home a documentary for my children. Nice G rated documentary. My kids are watching and there are two killer whales, stalking a mother humpback whale and her baby calf. The mother is willing to give her life for her calf. She is putting herself between the calf and the killer whales. The hunt goes on for hours till finally the killer whales break through. The calf is killed. The mother proceeds ahead slowly, mournfully. My kids are like get us out of here, this is worst of the worst horror movie. The sadness of the mother was palpable. And now, imagine human mother for a baby, for a child do anything for her baby. It is another level up in complexity and richness of love. So there is a pattern here, right? The more complex the being, the more complex and rich is the feeling of love. And now, take it one step further. A higher life form even than us, does God have no emotion? Or just no emotion that we can understand. Of course God has emotion, utterly inscrutable emotion. God possess a richness and complexity of love which is completely beyond us. The same way that you can’t expect an ant to understand the love of a bird. You can’t expect a human to understand the love of God. You can use the word ‘Love’ but it doesn’t do justice to the richness, the passion, of an experience that’s completely out of our league. God’s love is the inscrutable eheyeh asher eheyeh, ‘I will be that which I will be’. Human beings can only hear a piece of that love. So God says tell them, I will be.
1. Bereishit: Thank You, God...For Not Making Me A Woman?
2. Noach: Why Aren't Dinosaurs In the Torah?
3. Lech Lecha: The Battle For Abraham's Legacy
4. Vayeira: Abram, Sarai, Hagar, Ishmael and...Exodus?
5. Vayeira: Epilogue
6. Chayei Sarah: Eliezer and Samuel's Surprising Connection
7. Toldot: What Is Isaac's Legacy?
8. Vayeitzei: Understanding Rachel's World
9. Vayishlach: From Jacob to Israel
10. Vayeishev: Does God Speak To Us Today?
11. Miketz: Reversing the Sale of Joseph
12. Vayigash: Understanding Pharaoh's Dream
13. Shmot: Does God Really "Love" Us?
14. Va'era: Seeing God in Science
15. Bo: God's Justice In Action
16. Beshalach: Fruit Trees In the Sea?
17. Beshalach: Epilogue
18. Yitro: Seeing Ten Commandments in the Burning Bush
19. Mishpatim: Does Our History Become Laws?
20. Mishpatim: Epilogue
21. Terumah: Angels In the Tabernacle? Part I/2
22. Tetzaveh: Angels In the Tabernacle?- Part 2/2
23. Ki Tisa: A Closer Look At Kiddush
24. Vayakhel-Pekudei: God In Space, God In Time
25. Vayikra: How Can We Relate To Sacrifices Today?
26. Tzav: A Deeper Look At The Priestly Role
27. Tzav: Epilogue
28. Shemini: What Does Aaron Teach Us About Loss?
29. Tazria-Metzora: Rejoining the Community
30. Acharei Mot-Kedoshim: Social Justice...and Sacrifices?
31. Emor: An Epic View of Jewish Holidays
32. Behar-Bechukotai: Walking With God
33. Bamidbar: Why We Count
34. Beha'alotecha: Where It All Went Wrong
35. Shelach: How Can We Relate To Such a Vengeful God?
36. Korach: Why Did Korach Rebel?
37. Chukat: Why Did Moses Hit The Rock?
38. Balak: What Is Israel's Purpose In The World?
39. Pinchas: What Is True Leadership?
40. Matot-Masei: The Art of Negotiation
41. Devarim: What Did Moses Do Wrong?- Part 1/2
42. Va'etchanan: What Did Moses Do Wrong?- Part 2/2
43. Eikev: Why Does The Nation Of Israel Merit The Land?
44. Why Do We Need Both Oral and Written Law?
45. Shoftim: The Significance of Saving Private Ryan
46. Ki Teitzei: How To Merit Long Life
47. Ki Tavo: The Pursuit of Happiness- Part 1
48. Nitzavim: The Pursuit of Happiness- Part 2/2
49. Vayeilech: Moses' Farewell To Israel, Part 1/3
50. Ha'azinu: Moses' Farewell To Israel, Part 2/3
51. V'Zot Habracha: Moses' Farewell To Israel, Part 3/3
Are you a day school educator?
We have many exciting opportunities.
Not now, just take me to the mobile website