{"id":81941,"date":"2020-10-24T23:09:03","date_gmt":"2020-10-24T20:09:03","guid":{"rendered":"https:\/\/wp.929.org.il\/?p=81941"},"modified":"2020-10-24T23:09:03","modified_gmt":"2020-10-24T20:09:03","slug":"gods-presence-in-the-world","status":"publish","type":"post","link":"https:\/\/wp.929.org.il\/en\/gods-presence-in-the-world\/","title":{"rendered":"God\u2019s Presence In The World\u00a0\u00a0"},"content":{"rendered":"<div class=\"entry-content\"><\/div>","protected":false},"excerpt":{"rendered":"","protected":false},"author":7,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[281],"tags":[],"acf":{"old_id":"81941","type":"no","iframe":"","writer":77758,"related_cahpter":"596","type_929":"2","show_author_image":false,"old_create_date":"","old_url":"","post_main_content":{"description":"Mastery over chaos and an unpredictable world\r\n\r\n","content":"<p><span style=\"font-weight: 400;\">Jewish tradition understands Psalm 29 as the emblematic poem about theophany \u2013 God\u2019s appearance on our earthly plane of existence. For the Tannaim (70 CE \u2013 200 CE) it is a description of God giving the Torah to Israel. The <\/span><em><span style=\"font-weight: 400;\">oz <\/span><\/em><span style=\"font-weight: 400;\">\u201cstrength\u201d in the final verse \u201cthe Lord gives strength to his people,\u201d for example, is explicitly interpreted as Torah (Sifre Deut. 343).\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400;\">Among the Amoraic rabbis (200 CE \u2013 600 CE), the psalm became central in another moment of connection with the sublime: the Amidah, the great conversation between an individual worshiper and God. The 18 blessings of the weekday Amidah are correlated with 18 times the name of God appears in the psalm (Y. Ber. 2:3 4d-5a), and the seven blessings of the Shabbat Amidah correlate with the seven times the word <\/span><span style=\"font-weight: 400;\"><em>qol<\/em> <\/span><span style=\"font-weight: 400;\">\u201cvoice\u201d appears in the psalm (Y. Ber. 4:3 8a).\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400;\">Even the <\/span><span style=\"font-weight: 400;\"><em>siddur<\/em> <\/span><span style=\"font-weight: 400;\">situates Psalm 29 at dramatic moments of divine revelation. The poem is in the Kabbalat Shabbat liturgy right before the prayer <\/span><em><span style=\"font-weight: 400;\">Ana Bekoach<\/span><\/em><i><span style=\"font-weight: 400;\">, <\/span><\/i><span style=\"font-weight: 400;\">which is an expanded acrostic of God\u2019s 42 letter name. The poem prepares the reader for invoking God\u2019s name and greeting the Shabbat Queen \u2013 the <\/span><em><span style=\"font-weight: 400;\">shekhinah<\/span><\/em><span style=\"font-weight: 400;\">, the lowest manifestation of God, for the Kabbalists who composed the Kabbalat Shabbat liturgy.<\/span><\/p>\n<p><span style=\"font-weight: 400;\">The psalm also appears in full and in part during the Torah reading ceremony. The metaphor of <\/span><em><span style=\"font-weight: 400;\">oz <\/span><\/em><span style=\"font-weight: 400;\">\u201cstrength\u201d as Torah becomes concrete with its citation at the climax of <\/span><em><span style=\"font-weight: 400;\">ein kemokha<\/span><\/em><span style=\"font-weight: 400;\">, the opening section of the Torah reading liturgy. The psalm then appears in full when the Torah is escorted back to the Ark. The Torah scroll acts as a symbol of God\u2019s earthly presence.<\/span><\/p>\n<p><span style=\"font-weight: 400;\">Reading Psalm 29 as a poem about God\u2019s earthly manifestation traces back to the biblical text itself. The world\u2019s scariest force is chaos \u2013 uncontrollable and unpredictable. Ancient denizens of the Mediterranean equated chaos with the sea, with mighty water: <\/span><span style=\"font-weight: 400;\"><em>mayyim rabbim<\/em> <\/span><span style=\"font-weight: 400;\">\u201cgreat water\u201d (v3) and <\/span><span style=\"font-weight: 400;\"><em>mabul<\/em> <\/span><span style=\"font-weight: 400;\">\u201cthe flood\u201d (v10). It is no surprise, therefore, that the chief deity of these societies was a god who could attempt to tame chaos: a thunder God. Call him Zeus, Juno or Ba\u2019al.\u00a0<\/span><\/p>\n<p><span style=\"font-weight: 400;\">The God of the Jews, too, was associated with thunder. <\/span><em><span style=\"font-weight: 400;\">Qol<\/span><\/em><span style=\"font-weight: 400;\"> in Biblical Hebrew, translated as \u201cvoice\u201d can also mean \u201cboom\u201d \u2013 the sound of crashing thunder. The poem begins (vv. 1-2) in heaven, with the <\/span><em><span style=\"font-weight: 400;\">bnei elim<\/span><\/em><i><span style=\"font-weight: 400;\">, <\/span><\/i><span style=\"font-weight: 400;\">lower deities or perhaps angels, praising God. It then moves to earth as God thunders his way down the Mediterranean coast and across the wilderness (vv. 3-9). It concludes by comforting the reader: the raucous of thunder is not scary. It is merely God establishing his mastery and control over an unpredictable world: \u201cThe Lord sat enthroned during the Flood,\u201d he controls chaos; and thus \u201cThe Lord sits as king of the world, forever\u201d (v10). And, since God is the only constant amidst a life of chaos, \u201cThe Lord gives strength to his nation, the Lord blesses his people with peace\u201d (v11).\u00a0\u00a0<\/span><\/p>\n","image":{"ID":81942,"id":81942,"title":"ps29-chaox","filename":"ps29-chaox.jpg","filesize":0,"url":"https:\/\/wp.929.org.il\/wp-content\/uploads\/2020\/10\/ps29-chaox.jpg","link":"https:\/\/wp.929.org.il\/en\/gods-presence-in-the-world\/ps29-chaox\/","alt":"","author":"7","description":"","caption":"","name":"ps29-chaox","status":"inherit","uploaded_to":81941,"date":"2020-10-24 20:07:39","modified":"2020-10-24 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