A friend recently reported on facebook that her phone autocorrects “God” to “Godzilla.”
A lot of people come to my classes worried that:
- I am going to find out they don’t believe in “God.”
- I am going to be mad that they don’t believe in “God.”
- I am going to insist that they believe in “God.”
- I am going to make a big deal out of any of the above.
The only thing I know for sure about That-Which-We-Call-God is that I agree with Maimonides: whatever I think God is, that is what God is not.
I don’t like to use pronouns for God. God is either beyond all gender or encompassing all genders, and I believe there are a lot more than two genders, so English pronouns are useless.
I find the word “God” increasingly useless because folks come to it with a lot of opinions ready at hand. Some people immediately think about the version of God that blasts people in the Bible. I agree, that person is scary and often immature. That limited image, taken alone, is not what I am talking about when I say, “Blessed are you, Adonai our God.” Remember, we are warned to be very careful about images.
Then there are people who refer to God as “Sky Daddy” or “Giant Sky Monster” or something similar. They’re trying to make the point that taking ancient metaphors literally is silly. I agree with them that taking an ancient metaphor literally is silly, but I don’t like to throw my metaphors out with the bathwater: some things are still useful even when I refuse to swallow them whole.
There is Something about the Universe that calls out for amazement. That is my God: the aspect of the world that is far beyond me, that leaves me with my jaw hanging open.* I witness it in the power of a terrible storm, and in the smell of a newborn baby. I witness it in acts of selflessness, and acts of courage.
Torah is the record of human beings trying to wrap their minds around it: a dance between The Amazed People and the Object of Amazement. The best way they could come up with to relate to it was to personify it, to construct a metaphor that would allow them a way to explore it. They cooked up the idea that they had a Covenant with it, that they were given commandments (mitzvot) to make them holy, that is, more in tune with the Amazingness of the Universe.
Torah is unfinished and in process. There is always work – human work – to be done to align the commandments with the ideal that they are intended to pursue. In this week’s Torah portion, the daughters of Zelophehad point out to Moses that the way Torah law was set up, it created an unjust situation. Moses is not sure. He confers with God, who immediately rectifies the situation. That is a model I can follow: when traditional interpretations of the law are unjust and unkind, then it’s time to come up with something better.
And yes, lots of bad stuff has been done and continues to be done in the name of someone’s deity. That’s God as an excuse, and after hearing about my friend’s phone, I am going to refer to that “God” as “Godzilla.” The “God” that people cite as their authority for bad behavior is no more than a monster. One might even argue that it is an Idol, but that’s another post entirely.
*If you want to read better writing about this idea of God, check out the writings of Rabbi Abraham Joshua Heschel. He says it all much better than do I.