Once the foundation of analysis was laid out by the sages of the Mishnah and Talmuds they turned to the problem of holiness, of what is spiritually clean and unclean and how the lines of demarcation were drawn to insure that the actions of the community would, when properly practiced, form a holy space on earth. The sages rationalized from their own insistance that God created the entire universe with a divine purpose; that nothing happened without the purposeful intervention of a just and fair God for whom the purpose of creation is known. Human beings, in the sages minds, served as the ultimate teleological rationale for creation but that was merely speculation because nothing could penetrate the actual mind of God. They were also faced with the problem that rendered it all but impossible to understand the communal punishments as nothing other than the workings of a just God; for them the very thought of an unjust, capricious God was outside the realm of the possible. Their task, therefore, was to create a world in which the separation of the profane from the sacred could be achieved, if not in total at the very least as a conscious effort to mirror God’s heaven on earth. Their solution was to make clear distinctions of space, time and action (in terms of prohibitions) that turned teleology into theology.
These categories are made most clear in Tractate Shabbat, the volume of the Mishnah and Talmuds dealing with the laws of the Sabbath. By separating space into public, private and neutral (karmelis) the sages made it clear that the space surrounding man was made for different purposes and that these purposes carried with them a divine spark that must not be violated. The public space equates to profane space, the place where work is permitted while private space (defined generally as the place where one eats his bread) equates to spiritual or sacred space separated from that public or profane space by a set of laws that make clear how one is to celebrate the sacred space as holy. Once armed with the distinction of space as public or private (karmelis presented a different problem and is defined as neither public or private but neutral) the sages begin by offering arguments as to what can and cannot be transferred from public to private or private to public space on the Sabbath. The fundamental rule to be followed maintains that the household, the private space, is sacred therefore not subject to invasion from the profane space of the outside public world. Nor should the stuff that represents what is holy be transferred to the public world on the Sabbath. The absolute separation of space requires diligence on one day of each week, mirroring the culmination of God’s work in creation; in fact, the entirety of Jewish theology turns on the very idea that creation is relived in the sense that on six days there is disorder and chaos while on the seventh day sacred order is restored. The teleological idea of creation is thereby converted into the theological insistence that creation is the guiding miracle and that all others pale in comparison.
Separation of space is nothing if not the first step in the separation that guides how one thinks about the profane and sacred. The idea that time must also be separated into profane and holy is the second leg of this three legged stool. During the time between sundown on Friday to sunset on Saturday time stands still in the sense that the Sabbath is a day in which nothing happens that is not designated as holy prior to the advent of the Sabbath. No ‘work’ is to be done that benefits the worker. No utensil is to be used that is not properly designated for use on the Sabbath. This does not mean, for example, that one cannot keep food warm on the Sabbath so long as the flame keeping the food warm was started prior to sundown of Friday and not tended all day Saturday. If the fire had to be tended then a violation of the Sabbath occurs because the tender of the flame benefits from that action. During the sacred or holy time of Sabbath two criteria must be met when deciding whether or not the act is allowed. First, does the action (work) have a lasting impact when the act itself is finished. In short, is something being accomplished or are the results of the action taken merely transitory? Secondly, does the act benefit the individual actor or the larger community as a whole? If it does it is prohibited during the time designated as sacred and if not then the act is permissible. There are many arcane laws that seem to be arbitrary but when placed under the microscope of separation of space and time appear as consistent.
Finally, the separation of profane and sacred turns on the prohibited acts and the intentional violation of such actions in terms of atonement required and/or the communal consequences of mass violation of separation of profane and holy that befall the entire house of Israel. Here is where the teleological meets the theological head on. Contextually the sages of the Mishnah and Talmuds are struggling with the consequences of the destruction of the Temple in Jerusalem in 70 CE and the abrupt, painful shift from the Temple cult of atonement sacrifices to the synagogue as a simulacrum of the sacrificial atonement through prayer. Because the Temple was destroyed, a great tragedy is imposed on the Jewish people by a just God (the other alternative is outside the possible) due to their profane actions, actions that angered their just God. It is ever more important after such a tragic consequence to become even more rigorous in as to how one practices one’s beliefs. Stringent laws apply to even the most mundane activities in order to assure that some time in the future God’s purpose will be revealed through the coming of the Messiah. Yet, all of the laws boil down to a set of principles that separate the profane from the sacred in such a way as to keep the distinction clear in the minds of the people practicing the acts of separation itself.
It is precisely here where the two Judaisms diverge. Rabbinic Judaism focused on the intentions of human beings to keep the law that led to the separation of sacred and holy from the profane. Christianity, on the other hand, placed all responsibility for separating the holy from the profane in the hands of the Messiah, the sin-eater, the person-God and all that was needed was a belief in the efficacy of this Messiah and all would be well with the world. Neither of these Judaisms could escape the stranglehold of the teleological idea of purpose nor the eschatological notion of the end of times when the teleological is fulfilled. The primary difference turns on how one defines the theological response. Rabbinic Judaism places the responsibility for atonement in the hands of human beings while Christianity places the very idea of forgiveness in the hands of their identified Messiah. In either case, the underlying assumption turns on the belief in the very idea that creation is purposeful, that there is a definite end to history as we know it and that the God in control is just and fair. To this I would argue quite the opposite. Creation is a random event that progresses (not in any linear sense rather in the sense that there is an appearance of progress) randomly to the universe we are privy to at this very moment. As to God’s justice, the evidence is simply not there and it is not good enough to not be able to contemplate the possibility of any other alternative.
While I am beginning to understand the rationale, that understanding is mitigated by a post-modern ethic that rejects teleological and eschatological responses to tragedy. The demands of separation of profane and holy are meaningless in the face of the randomness of the universe and, if there is a God at all, the capriciousness of that impotent God spreading tragedy, war and hatred across the globe. One need not separate the sacred from the profane, withdraw from the world or otherwise disappear into a quagmire of priestly regulations to live a moral or ethical life. All that is required is the ability to live in this very moment and announce to the world that “Here I Am!” expressing a readiness to be response-able for the welfare of the other without reservation or expectation of reciprocation.
- Intention, Action, Consequence: Thinking in Jewish XVI (rogerpassman.wordpress.com)
- Context Matters or Does It? Thinking in Jewish X (rogerpassman.wordpress.com)
- Jacob Neusner, Talmud Bavli and Thinking in Jewish XI (rogerpassman.wordpress.com)
- Assimilation or Acculturation, One Lesson from the Talmud: Thinking in Jewish IX (rogerpassman.wordpress.com)
- In the Pursuit of an Ordered Universe; The Teleological Conundrum (rogerpassman.wordpress.com)
- Drawing Conclusions: Thinking in Jewish VIII (rogerpassman.wordpress.com)