The Centrality of Desire in the Messiness of Human Life, and God’s Too
by Krista Tippett, host
I still have a vivid memory of the first time I interviewed Avivah Zornberg. I had experienced her through the Bill Moyers series Genesis, and through her powerfully, lushly written books about the Bible. I brought one of mine into the studio that day — Everett Fox’s The Five Books of Moses, a translation that sacrifices English clarity to let the visual wordplay of the original Hebrew come through. In the end, I closed my eyes, and did something closer to entering the text than discussing it. That’s what Avivah Zornberg makes possible.
That first time, for Passover, we were looking at the iconic story of Exodus, which has inspired so many people in so many places across time, far transcending its appearance as words on a page. This time, I sat down in her living room in the Old Katamon neighborhood of Jerusalem and began the conversation by wondering where she might want to go. She was as delightful and gracious in her whole being as she is with her voice. We decided to start with the story of Noah and the Flood — chapter 6 in the book of Genesis — and see where it might take us.
This of course is one of those stories that many of us have heard in Sunday school, or seen in Technicolor at the movies, and heard references to and jokes about all our lives. But Avivah Zornberg knows the Hebrew Bible’s actual words and cadences by heart. She approaches it with the foundational mystical text of the Zohar. She applies the ancient Jewish art of midrash, reading between the lines with imagination, poetry, sensuality, and a sense of humor. And she uncovers stories within the story that open up the “biblical unconscious” and speak in unexpected ways to human life.
With her, we see that the biblical flood in some sense un-creates the world that has just been created. But the corruption that led to this undoing was not merely one of fleshly sin and violence; it was a loss of the connective tissue of language between human beings. “They have become so open,” Avivah Zornberg has written of the flood generation, “that they are closed to one another.”
Likewise, in Hebrew, the “ark” into which Noah retreats contains allusions to “word” as well as to “box.” This uncommunicative, self-absorbed man seems, upon closer examination, a strange choice for God to appoint to save all life on Earth. But precisely in his awkward imperfection, Noah embodies one of the qualities I love about the Hebrew Bible. It is an honest, unvarnished account of the messiness of life — the failed and flawed nature even of our greatest leaders. There are no storybook heroes in the Hebrew Bible. They are us, just as they are in real life. So even Noah, in one of those ironies of the human condition, finds himself imprisoned by the box/ark that is his claim to greatness.
That day in Avivah Zornberg’s living room, we walked backwards in Genesis — from Noah and the Flood to the creation story of Adam and Eve and Eden. Here too we find ironies that we recognize at the center of ourselves. From the Hebrew, Eden can also be translated as “delight” — “land of pleasure.” Everything is beautiful and perfect and delicious here. But it is the one tree in the center of the garden, from which God has asked Adam and Eve not to eat, that they desire.
The theme of desire — its centrality in moving human life forward, the way we struggle to both honor and order it — runs throughout Avivah Zornberg’s vision of how this text might tell us the story of ourselves. And, like the Bible itself, she does not condemn the fact of desire so much as seek to understand it. For the consciousness that desire enlivens is also a primary source of awareness and intentionality; it’s our choices that have the power to redeem us, not an impossible striving toward perfection.
I’ll leave you with a line to entice you to listen to my conversation with Avivah Zornberg. She says of the power of Adam’s telling of the first lie:
“Brodsky said consciousness, human consciousness, begins with one’s first lie… That’s when we begin to be aware of the complexity in ourselves and the different impulses. And that’s where poetry comes from as well. You know, not only bad things come from saying two things at the same time. As long as you have a kind of straight unequivocal immaculate version of things, then there can be no poetry and there can be no tension, no desire again. Desire makes itself felt when language comes alive.”
The Exodus Story and the Necessity of Desire for Liberation
by Krista Tippett, host
In this week’s show, we hold the Exodus story up to the light and turn it — like a jewel, the ancient rabbis would say. And Avivah Zornberg tells us what she sees: astonishing detail, hues of meaning, and a cargo of hidden stories. We follow Zornberg and find ourselves addressed, whoever we are. This story, among all the narratives of the Hebrew Bible, has proven itself a bearer across time of near-universal themes.
Scholars locate it in history. But Exodus also qualifies lavishly for my favorite definition of “myth” — a word we’ve diminished, equated with things that are not “true.” Myth, said the Greek statesman Solon, “is not about something that never happened. It is about something that happens over and over again.” In a paraphrase I also love, Rabbi Sandy Sasso once said to me about the Exodus story, with its irresistible dramatic potential: “What happened once upon a time happens all the time.”
Judaism indulges this insight with its practice of midrash — a practice of seeking multiple meanings in sacred text, of treating gaps in the story as invitations. At one and the same time, midrash takes the text seriously and honors the personal, moral struggle of the reader in every generation to interpret and apply it.
Midrashic explications of Exodus take us far from the simple children’s book tale that would pit a heroic Moses against a villainous Pharaoh and end happily ever after. But it starts with the bare bones of the story. In the act of retelling, of walking attentively through the story, something magical happens with the basic contours of character and plot. Layer upon layer of meaning emerge — alternately whimsical and challenging. This is storytelling for adults.
I won’t try to recreate Avivah Zornberg’s guided walk through Exodus. I’ll just share some high points, the kind of revelation that is possible with the tools at her disposal. Most basic and important of all, perhaps, is her close knowledge of the original Hebrew. Hebrew is a visual language, full of allusive imagery and evocative word play, and that is invariably lost in translation. In the Exodus epic, Moses first encounters God in a burning bush. Avivah Zornberg translates the name that God gives from the burning bush, “I Will Be Who I Will Be.” This is no less inscrutable than the usual English translation, “I Am Who I Am.” But Zornberg’s translation suggests something others miss: the evasiveness and — one might say — defiance of a God who refuses to be captured, to be reduced to human limitation. “I will be who I will be” suggests infinite possibility.
Moses before the burning bush (photo: Edward Lim/Flickr, CC BY-NC-ND 2.0)
From raw materials of word and narrative, Avivah Zornberg uncovers in Exodus a rich commentary on human nature at its best and at its worst, in the powerful and in the weak. She draws fascinating and resonant observations about the madness and self-defeat of the authoritarian personality, for example. She explores the personal vigor and vision that are required if victims are to cease being victims. She reads Exodus as a tale of passion — of God’s aroused attention to the enslaved people’s suffering, and a subsequent longing on the part of God that mirrors the more predictable longing of human beings in the other direction.
Avivah Zornberg calls her book about Exodus The Particulars of Rapture. She is interested in the rapture of the accomplishment of freedom, and of relationship between human beings and God. But she acknowledges, as does the sacred text, that rapture rarely comes unalloyed. Her passion, if you will, is for the details — the particularities — that render this narrative humanly accessible as much as divinely inspired, that keep it open and relevant to new generations. She draws on poetry, modern literature, and psychology as she makes sense of this text in our lifetime, and she takes her title itself from these lines of a poem by Wallace Stevens:
Two things of opposite natures seem to depend
On one another, as a man depends
On a woman, day on night, the imagined
On the real. This is the origin of change.
Winter and spring, cold copulars, embrace
And forth the particulars of rapture come.
Photo of Avivah Zornberg by Debbi Cooper
A Fanciful Idea Made Practical
by Krista Tippett, host
“Listening Generously” is one of my favorite shows. As is often the case, I hear Rachel Naomi Remen differently with the passage of time. I’m also struck right now by the title we gave this conversation with her — “Listening Generously.” The longer I do this work, the more aware I am of listening as a discipline and vocation — and something I do with and for all of you. This is a great privilege, and a gift.
And listening to Rachel Naomi Remen is nourishing. She is not a religious figure per se, rather a kind of quiet modern-day mystic. Her wisdom is somewhat countercultural. Living well, she says, is not about eradicating our losses, wounds, and weaknesses. It is about understanding how they continually complete our identity and equip us to help others. As a doctor, she’s seen time and again how even deep pathologies and failures become the source of unsuspected strengths. She believes that however difficult our lives become or how fraught our choices, most of us never lose our capacity to be whole human beings. We may forget that potential in ourselves, yet it can reappear full-blown in times of crisis. The hope that her stories engender is itself a healing experience.
I’ve been ever after changed by her telling of a formative story of hope. On her fourth birthday, her grandfather, an Orthodox rabbi and a student of the Jewish mystical tradition of Kabbalah, taught her about “the birthday of the world,” as he called it: In the beginning, the world was made of light. But by some accident, the light was scattered, and it lodged as countless sparks inside every aspect of creation. The highest human calling is to look for this original light from where we sit, to point to it and gather it up and in so doing to repair the world, tikkun olam.
This might sound like an idealistic and fanciful idea. But Rachel Naomi Remen calls it an important and empowering image. It insists that each one of us, flawed and inadequate as we may feel, has exactly what’s needed to help repair the part of the world that we can see and touch. This story is a practical tool — the kind of practical tool religious traditions carry forward in time — for a world longing to address images of suffering that can otherwise overwhelm us.
The following passage from Rachel Naomi Remen’s Kitchen Table Wisdom was written with physicians in mind. But it holds a resonant caution and challenge for all of us, I think, as we struggle to face yet not be overwhelmed or numbed by the pain and suffering that are a fact of human existence near and far.
“The expectation that we can be immersed in suffering and loss daily and not be touched by it is as unrealistic as expecting to be able to walk through water without getting wet. This sort of denial is no small matter. The way we deal with loss shapes our capacity to be present to life more than anything else. The way we protect ourselves from loss may be the way in which we distance ourselves from life… We burn out not because we don’t care but because we don’t grieve. We burn out because we’ve allowed our hearts to become so filled with loss that we have no room left to care.”
I wish you glorious days of summer, and a renewed capacity to care.
Truth is shattered into a thousand pieces when God throws it down to earth.
— Avivah Gottlieb Zornberg, citing a kernel of midrash from her new book, The Murmuring Deep: Reflections on the Biblical Unconscious
What a rich, evocative title for a book. I’m enjoying it immensely!
Trent Gilliss, Online Editor
Asking the Questions, Developing the Answers
Trent Gilliss, Online Editor
Pesach (Passover) is upon us. In a recent entry by Rachel Barenblat (a rabbinical student who writes the Velveteen Rabbi blog), she recounts a seder in which three questions were asked and were answered with prescribed responses. A Sephardic custom (according to Barenblat, Iraqi or Afghani in origin), the seder opens with a person circling the table of participants asking:
Who are you? The answer: “I am Yisrael.”
Where are you coming from? The answer: ”I am coming from Mitzrayim.”
Where are you going? The answer: “I am going to Yerushalayim.”
As Barenblat sees it, these questions call us to think more deeply, to examine the nature of our true selves, and open ourselves up to the possibility of emergence from narrow, confined places and look ahead to a more generous future.
My two sons attend an early childcare facility run by a Jewish community center. Although our family’s not Jewish, we, by default, loosely observe shabbat on Friday and various holidays simply through scheduling and songs and rituals celebrated at school (I’ll be taking a vacation day tomorrow to be with my boys because the daycare center is closed).
So, when I read these questions, I was shaken to the core, especially after a tumultuous, stress-filled week of work and family hiccups. They cause me to pause and ask myself about how I define myself and not the outside world. I look to the being who exists in that thin crevasse between closed eyelids and the breaking rays of dawn, and the vestige that reflects in the cab of his truck on the freeway home.
It’s in this interstitial space that I remember Avivah Zornberg’s retelling and interpretation of a story from a fifth-century Midrash:
You find that when Israel were in harsh labor in Egypt, Pharaoh decreed against them that they should not sleep at home nor have relations with their wives. Said Rabbi Shimeon bar Chalafta, ‘What did the daughters of Israel do?’ They would go down to draw water from the river, and God would prepare for them little fish in their buckets. And they would sell some of them, and cook some of them, and buy wine with the proceeds, and go to the field and feed their husbands. And when they had eaten and drunk, the women would take the mirrors and look into them with their husbands, and she would say, ‘I am more comely than you,’ and he would say, ‘I am more comely than you.’ And as a result, they would accustom themselves to desire, and they were fruitful and multiplied, and God took note of them immediately. Some of our sages said they bore two children at a time, others said they bore 12 at a time, and still others said 600,000. … And all these numbers from the mirrors. … In the merit of those mirrors which they showed their husbands to accustom them to desire, from the midst of the harsh labor, they raised up all the hosts.
Dr. Zornberg: She says to him, ‘I’m more beautiful than you,’ and he answers her, ‘No, I’m more beautiful than you.’ So there is some kind of dare going on here. There’s some kind of game. As I understand it, it’s a game in which she is challenging him to see his own beauty. If there’s anything left in him at all of any kind of assertiveness, then how could he not somewhere swing back at her when she has said that to him? And the result is — and the Midrash is very unequivocal — the result is that they accustom themselves to desire, an extraordinary expression, as if desire is something that simply has disappeared from their repertoire.
Ms. Tippett: Right.
Dr. Zornberg: And I think there’s a sense here that what she’s got going here makes it possible for each couple to feel that they are capable of giving birth to all the many various possibilities.
Ms. Tippett: And the possibility of freedom.
Dr. Zornberg: Of freedom, of infiniteness, of unpredictability, which such multiple births suggests, and that it’s all done with mirrors, the Midrash says, mischievously, it seems to me. And I have a whole theory about these mirrors. It seems to me that, when one looks in a mirror, one is basically always seeing a somewhat changed version of oneself, a distorted version of oneself. So it means that the mirror represents fantasy. But from the point of view of the Midrash and from the point of view of God, who supports the women’s activities, it takes an act of this kind, a performative act of whimsy and imagination, not looking at things quite straight, in order to open things up.
From this story, I’ve created my own meaning and retelling of the idea to apply to my circumstances. I won’t go into it here, but the mirror is held up to me every day — and in it I’m creating my own midrashic story.