God Has Seventy Faces
By RACHEL ELIOR
I have come to praise God, the handiwork of man. Let me
state from the start that my subject is not the believer’s “The Holy One,
Blessed Be He.” Of a God, Creator of Heaven and Earth, I know nothing, nor do I
have the authority to discuss what is exalted beyond the powers of human
apprehension. That I leave to prophets, poets, and philosophers. My subject
matter is elsewhere, in the meanings men and women create when they talk about
God. In the ideas they develop when they try to set down what man may do in
relation to God. What are they driving at? Let us go back to the beginning, not
in our time but, say 4,000 years ago. Around that time there was a group of
people in Egypt who had been enslaved. As they saw it, or at least as one of
them saw it, God revealed Himself to him and told him something heard by no man
before. He instilled in his mind the concept of a marvelous transmutation—from
the arbitrary restrictions of human slavery to the promise embodied in choosing
God: “From slaves to free men.” And further: “A man acting under divine
inspiration commands the power to make slaves into free men.” Were it only for
this one single idea, the idea on which our peoplehood is founded, it has been
worth having a God and people who make Him the author of the idea that men and
women can take themselves from slavery into freedom. There was not a single
society in the ancient world that thought it possible to alter an inherited or
acquired social structure, with the exception of the Jews, with their faith in
the power of the divine promise to make slaves into free men.
What is a Divine Idea?
The ideas deriving from God are the best human spirit has conceived. The
fundamentals of justice, of equality, of truth, of law, of authority—all of
those things deserve to be considered the inheritance of every man. What is the
test of a divine idea? It is an idea whose span of validity is infinite,
embracing every person on the planet. Wisdom, justice, truth, knowledge, peace,
equality: these are divine ideas. The moment you say an idea belongs to group A
or group B, then at once you know you have a problem. The moment you take an
idea and make it and its divine authority the basis for doing someone harm,
then you know you have gone wrong, because all the ideas which in antiquity
were bound up with the image of God were all universals—human obligations,
human rights, human wisdom, memory and eternality, knowledge and liberty—except,
of course, that we, in our stupidity, have ourselves excelled at corrupting and
belittling them as far as was humanly possible.
We must not exchange the great conceptions that were part of the covenant with
God for man’s petty substitutes. No one, it must be remembered, owns these
great ideas. No one owns language, holiness, justice, knowledge, freedom,
wisdom, equality, or peace. These are all names of God and they are, every one,
ideas that we all need in equal measure. No one says that there is too much
peace, and no one will be found to say that there is too much equality. There
is only one voice: we need peace, equality, justice, truth, knowledge, and
freedom, and in limitless quantity.
What Did Man Create God For?
There has never been unanimity as to the nature of God. There has never been a
single answer to the question: What does God want of us? On the contrary. Every
century, every decade has brought new envisionings of God’s image, of what He
wants from us, and how we should respond. In other words, man is constantly
recreating God in his own image and likeness. But what does he need God for at
all? Answer: to always remind him that there are longitudes and space and
horizons beyond the limits of his body, beyond the limits of his experience,
surpassing the limits of his puny size and his time and location, longitudes
and horizons that came before and will be after. It does not matter if this
reality is a person or an idea. It is an abstraction, the spirit of God. It is
the place where the spirit of man encounters the spirit of God and the human
spirit is dynamic and learns and changes, just as the spirit of God is also
never still and unchanging. In that place of meeting where the human spirit is
constantly recreating and refashioning God in its own image and likeness, there
it is entitled to re-examine and revise the meaning of the divine discourse.
Those who take an interest in the changes that have occurred in man’s
conceptualization of God will come to the conclusion that Maimonides’ God is
not the God of Abraham and neither is it the God of the covenant as written.
The Vilna Gaon’s God is not the God of the Hekhalot
texts. The God of the Talmud Sages is not the God of the men who composed the
Book of Enoch and the Sefer Ha Yetzira.
Century by century, the definition of God, the content of the nature of the
divine, the concepts that God represents or which humankind represents in
relation to Him, are all and always have been in a state of flux. The matter we
are dealing with is totally dynamic, totally alive and, to prove that this is
how it always will be, Jewish tradition has evolved two equally wonderful modes
of thought. One is called the “Seventy Faces of Torah” and the second
“Infinitude” or “Endless” (einsof).
The meaning of Infinitude is that there are infinite ways of expressing God’s
existence or being, that there is no one final definition. We are at liberty,
as many times as we like, to discover a new aspect of meaning or knowing or
apprehension and to actualize it in terms of a domain at some remove from it, a
domain we may call science, art, the authority of the law, inspiration, halakha, the commandments. Every century
we can apply new terms, new concepts. But one thing needs to be remembered: the
test remains that what has universal value and benefit is divine and what can
do harm is human.
The second idea, that the Torah has seventy faces, is the idea that no one can
say that there is only one correct version, one truth, one teaching, and one
viewpoint. The opposite is true: there are infinite viewpoints, for in this
context to say seventy is to say seven hundred or seven thousand. The moment
you say that Torah has more than one face, more than one aspect, then there is
more than just pshatt (literal)
meaning, there are seventy meanings; there is a pshatt for pragmatic purposes but there are infinite other aspects,
too.
What are these infinite other facets? They are the infinite number of doors by
which the human spirit can enter into the text and recreate it: take each
sentence and each word and breathe new life into it, new insights, new relevances,
questions troubling our own generation, new definitions of good and evil. God
has said what is good and what is evil, but that is only one possibility. We
also have the right to fashion and widen and deepen the concepts of good and
evil according to the insights and experience our own generation has won.
What Has God Contributed To The Human
Spirit?
As a people that has lived in exile 2,500 years—the exile must be reckoned from
the destruction of the First Temple in the 6th century B.C.E.—it behooves
us to remember that we have always put our trust in God, even though we each
time created Him anew many times and each time refashioned Him. And had we not
had that anchor for our hope and vision, and for our dream of redemption and of
the freedom kept for us somewhere, then we would not have succeeded in bringing
it all to reality. The question, therefore, is not whether I believe in God but
what God has contributed to the human spirit. What has the human spirit
accomplished in these thousands of years by virtue of its affinity with the
divine idea? What has been the source of knowledge, law, authority and justice
bound up with the image of God and what freedom of thought and action has this
way of thinking bequeathed to us? We should also take note that the same vast
domain, containing thought and creativity and spirituality and culture and art,
all of which take their rise in religious thinking, is also the inheritance and
property and right of all of us, provided only that no one forces anything on
anyone, that everything proceeds from choice, freedom, will, and knowledge. And
if that is so then everything is possible.
This essay is reprinted with permission
from Contemplate: The International Journal of Cultural
Jewish Thought (Center
for Cultural Judaism, 2001), and with permission from the author.