Of Lice and Men

January 9, 2013 9:17 am 0 comments

Moses by Rembrandt.

Throughout all Egypt the dust turned into lice. But when the magicians tried to produce lice by their secret arts, they could not. The lice attacked men and animals alike. The magicians said to Pharaoh, ‘This is the finger of G-d.’ But Pharaoh’s heart was hard and he would not listen.

Too little attention has been paid to the use of humour in the Torah. Its most important form is the use of satire to mock the pretensions of human beings who think they can emulate G-d. One thing makes G-d laugh – the sight of humanity attempting to defy heaven:

The kings of the earth take their stand,

And the rulers gather together against the Lord and His anointed one.

“Let us break our chains,” they say,

“and throw off their fetters.”

He who sits in heaven laughs,

G-d scoffs at them. (Psalm 2: 2-4)

There is a marvellous example in the story of the Tower of Babel. The people in the plain of Shinar decide to build a city with a tower that “will reach heaven.” This is an act of defiance against the divinely given order of nature (“The heavens are the heavens of G-d: the earth He has given to the children of men”). The Torah then says, “But G-d came down to see the city and the tower . . .” Down on earth, the builders thought their tower would reach heaven. From the vantage point of heaven, however, it was so miniscule that G-d had to “come down” to see it.

Satire is essential to understanding at least some of the plagues. The Egyptians worshipped a multiplicity of gods, most of whom represented forces of nature. By their “secret arts” the magicians believed that they could control these forces. Magic is the equivalent in an era of myth to technology in an age of science. A civilization that believes it can manipulate the gods, believes likewise that it can exercise coercion over human beings. In such a culture, the concept of freedom is unknown.

The plagues were not merely intended to punish Pharaoh and his people for their mistreatment of the Israelites, but also to show them the powerlessness of the gods in which they believed (“I will perform acts of judgement against all the gods of Egypt: I am G-d”, Ex. 12:12). This explains the first and last of the nine plagues prior to the killing of the firstborn. The first involved the Nile. The ninth was the plague of darkness. The Nile was worshipped as the source of fertility in an otherwise desert region. The sun was seen as the greatest of the gods, Ra , whose child Pharaoh was considered to be. Darkness meant the eclipse of the sun, showing that even the greatest of the Egyptian gods could do nothing in the face of the true G-d.

What is at stake in this confrontation is the difference between myth – in which the gods are mere powers, to be tamed, propitiated or manipulated – and biblical monotheism in which ethics (justice, compassion, human dignity) constitute the meeting-point of G-d and mankind. That is the key to the first two plagues, both of which refer back to the beginning of Egyptian persecution of the Israelites: the killing of male children at birth, first through the midwives (though, thanks to Shifra and Puah’s moral sense, this was foiled) then by throwing them into the Nile to drown. That is why, in the first plague, the river waters turn to blood. The significance of the second, frogs, would have been immediately apparent to the Egyptians. Heqt, the frog-goddess, represented the midwife who assisted women in labour. Both plagues are coded messages meaning: “If you use the river and midwives – both normally associated with life – to bring about death, those same forces will turn against you.” An immensely significant message is taking shape: Reality has an ethical structure. If used for evil ends, the powers of nature will turn against man, so that what he does will be done to him in turn. There is justice in history.

The response of the Egyptians to these first two plagues is to see them within their own frame of reference. Plagues, for them, are forms of magic, not miracles. To Pharaoh’s “magicians”, Moses and Aaron are people like themselves who practice “secret arts”. So they replicate them: they show that they too can turn water into blood and generate a horde of frogs. The irony here is very close to the surface. So intent are the Egyptian magicians on proving that they can do what Moses and Aaron have done, that they entirely fail to realise that far from making matters better for the Egyptians, they are making them worse: more blood, more frogs.

This brings us to the third plague, lice. One of the purposes of this plague is to produce an effect which the magicians cannot replicate. They try. They fail. Immediately they conclude, “This is the finger of G-d”.

This is the first appearance in the Torah of an idea, surprisingly persistent in religious thinking even today, called “the god of the gaps”. This holds that a miracle is something for which we cannot yet find a scientific explanation. Science is natural; religion is supernatural. An “act of G-d” is something we cannot account for rationally. What magicians (or technocrats) cannot reproduce must be the result of Divine intervention. This leads inevitably to the conclusion that religion and science are opposed. The more we can explain scientifically or control technologically, the less need we have for faith. As the scope of science expands, the place of G-d progressively diminishes to vanishing point.

What the Torah is intimating is that this is a pagan mode of thought, not a Jewish one. The Egyptians admitted that Moses and Aaron were genuine prophets when they performed wonders beyond the scope of their own magic. But this is not why we believe in Moses and Aaron. On this, Maimonides is unequivocal:

Israel did not believe in Moses our teacher because of the signs he performed. When faith is predicated on signs, a lurking doubt always remains that these signs may have been performed with the aid of occult arts and witchcraft. All the signs Moses performed in the wilderness, he did because they were necessary, not to authenticate his status as a prophet . . . When we needed food, he brought down manna. When the people were thirsty, he cleaved the rock. When Korach’s supporters denied his authority, the earth swallowed them up. So too with all the other signs. What then were our grounds for believing in him? The revelation at Sinai, in which we saw with our own eyes and heard with our own ears . . . (Hilkhot Yesodei haTorah [Fundamentals of Torah] 8:1).

The primary way in which we encounter G-d is not through miracles but through His word – the revelation – Torah – which is the Jewish people’s constitution as a nation under the sovereignty of G-d. To be sure, G-d is in the events which, seeming to defy nature, we call miracles. But He is also in nature itself. Science does not displace G-d: it reveals, in ever more intricate and wondrous ways, the design within nature itself. Far from diminishing our religious sense, science (rightly understood) should enlarge it, teaching us to see “How great are Your works, O G-d; You have made them all with wisdom.” Above all, G-d is to be found in the voice heard at Sinai, teaching us how to construct a society that will be the opposite of Egypt: in which the few do not enslave the many, nor are strangers mistreated.

The best argument against the world of ancient Egypt was Divine humour. The cultic priests and magicians who thought they could control the sun and the Nile discovered that they could not even produce a louse. Pharaohs like Ramses II demonstrated their godlike status by creating monumental architecture: the great temples, palaces and pyramids whose immensity seemed to betoken divine grandeur (the Gemara explains that Egyptian magic could not function on very small things). G-d mocks them by revealing His presence in the tiniest of creatures (T. S. Eliot: “I will show you fear in a handful of dust”).

What the Egyptian magicians (and their latter-day successors) did not understand is that power over nature is not an end in itself but solely the means to ethical ends. The lice were G-d’s joke at the expense of the magicians who believed that because they controlled the forces of nature, they were the masters of human destiny. They were wrong. Faith is not merely belief in the supernatural. It is the ability to hear the call of the Author of Being, to be free in such a way as to respect the freedom and dignity of others.

To read more writings and teachings from the Chief Rabbi Lord Jonathan Sacks, please visit www.chiefrabbi.org.

Leave a Reply

Please note: comments may be published in the Algemeiner print edition.


Current day month ye@r *

More...

  • Book Reviews Personalities How a Jewish Leader With 3 Months to Live Created a ‘Seminar’ on Life

    How a Jewish Leader With 3 Months to Live Created a ‘Seminar’ on Life

    JNS.org – What would you do if you found out that you had only three more months to live? Gordon Zacks was a successful businessman, a leader of Jewish life, and a confidante and adviser to President George H.W. Bush. He knew that he had prostate cancer, but doctors advised him that it was very slow-growing and nothing to worry about. Then came the day when the doctors told him his cancer metastasized to his liver, and that he had [...]

    Read more →
  • Blogs Theater 10 Things I Learned From My Play About Holocaust Denial

    10 Things I Learned From My Play About Holocaust Denial

    Last month, my one-man show Hoaxocaust! Written and performed by Barry Levey with the generous assistance of the Institute for Political and International Studies, Tehran ran in the New York International Fringe Festival, where it won an Overall Excellence Award. The play has now been selected to run in the Fringe Encores Series at Baruch College’s Performing Arts Center, for four performances which started on Thursday, September 11. Getting the play to the stage was not easy, however. Here are [...]

    Read more →
  • Arts and Culture Israel Israeli Music Producer Racks Up Over 535,000 YouTube Hits – in Two Days

    Israeli Music Producer Racks Up Over 535,000 YouTube Hits – in Two Days

    Phenomenon: Tel Aviv-based musician and “sampler” extraordinaire, Kutiman (aka Ophir Kutiel) has hit another one out of the park with “Give It Up,” a fully-functioning song in its own right, assembled from hundreds of ameteur and instructional music videos. The Jerusalem-born musical prodigy is best know for his diverse online musical projects. In the latest video, uploaded to YouTube on Sept. 12th, Kutiel thanked most of the musicians and individuals he chose to include in the meticulously-edited clip, which opens with [...]

    Read more →
  • Theater US & Canada Behind-the-Scenes Reel of Ridley Scott’s Moses Epic Shows Scenes Using 4000 Extras (VIDEO)

    Behind-the-Scenes Reel of Ridley Scott’s Moses Epic Shows Scenes Using 4000 Extras (VIDEO)

    A recently released behind-the-scenes reel of Ridley Scott’s upcoming film Exodus: Gods and Kings shows just how far the director has gone to portray one of the Bible’s most famous narratives. In the clip, which shows scenes involving up to 4,000 extras, the visionary director discusses what drew him to the biblical tale of Moses. “The Moses story was a massive challenge, which I really love. I wanted to explore the complexity of his character and I was stunned by [...]

    Read more →
  • Arts and Culture Jewish Identity Turner Classic Movies Showcases ‘Broad Sweep’ of the Jewish Experience on Film

    Turner Classic Movies Showcases ‘Broad Sweep’ of the Jewish Experience on Film

    JNS.org – Since 2006, the Turner Classic Movies (TCM) cable and satellite TV network has hosted “The Projected Image,” a month-long showcase examining how different cultural and ethnic groups have been portrayed on the big screen. At last, after previously covering African Americans, Asians, the LGBT community, Latinos, Native Americans, Arabs, and people with disabilities, the annual series is delving into Jewish film this month. “The Projected Image: The Jewish Experience on Film,” whose first segment aired Sept. 2, runs [...]

    Read more →
  • Book Reviews Jewish Identity An Inside Look at the Hasidim (REVIEW)

    An Inside Look at the Hasidim (REVIEW)

    The sight of young girls in pinafores and young boys wearing peyos – sidelocks – dangling over their ears is a sure sign that you have entered the enigmatic precincts of the Hasidim – the pious ones. Veteran New York Times journalist Joseph Berger’s new book, THE PIOUS ONES: The World of Hasidim and their Battles with America, takes the reader on a journey into the enclaves where various sects of Jews live a seemingly outmoded way of life in [...]

    Read more →
  • Arts and Culture Jewish Identity How Jewish Television Pioneer Milton Berle Inspired Modern Comedy Stars

    How Jewish Television Pioneer Milton Berle Inspired Modern Comedy Stars

    JNS.org – Today’s comedy superstars, especially those whose careers are driven by television, may very well owe their success to pioneering Jewish entertainer Milton Berle. Born Mendel Berlinger in Manhattan in 1908, Berle became America’s first small-screen star. Aptly nicknamed “Mr. Television,” he influenced and helped promote the work of hundreds of younger comics. “Milton Berle was deceptively successful and very Jewish,” says Lawrence Epstein, author of The Haunted Smile: The Story of Jewish Comedians in America, published the year [...]

    Read more →
  • Jewish Identity Sports Jewish ‘Hoops Whisperer’ a Secret Weapon for NBA Stars

    Jewish ‘Hoops Whisperer’ a Secret Weapon for NBA Stars

    JNS.org – Idan Ravin’s friends chipped in to buy him a humble but life-changing bar mitzvah gift—a basketball hoop his father attached to the roof of his garage. Little did his friends know that years later, he would be the personal trainer of National Basketball Association (NBA) stars Carmelo Anthony, Kevin Durant, Dwight Howard, and Stephen Curry. Ravin’s new book, “The Hoops Whisperer: On the Court and Inside the Head of Basketball’s Best Players,” details his rise from a Jewish upbringing [...]

    Read more →



Sign up now to receive our regular news briefs.