We use cookies to provide some features and experiences in QOSHE

More information  .  Close
Aa Aa Aa
- A +

Elijah and the Still, Small Voice (Pinchas, Convenant & Conversation)

4 0 0

Then the word of the Lord came to him: ‘Why are you here, Elijah?’ He replied, I am moved by the zeal for the Lord, God of Hosts…” The Lord said to him, ‘Go out and stand on the mountain in the presence of the Lord, for the Lord is about to pass by.’ Then a great and powerful wind tore the mountains apart and shattered the rocks before the Lord. But the Lord was not in the wind. After the wind was an earthquake, but the Lord was not in the earthquake. After the earthquake came a fire. But the Lord was not in the fire. And after the fire – a still, small voice. (I Kings 19:9-12)

In 1165, an agonising question confronted Moroccan Jewry. A fanatical Muslim sect, the Almohads, had seized power in Morocco and was embarking on a policy of forced conversion to Islam. The Jewish community was faced with a choice: to affirm Islamic faith or die. Some chose martyrdom. Others chose exile. But some acceded to terror and embraced another faith. Inwardly, though, many of the ‘converted’ continued practising Judaism in secret. They were the anusim, conversos, Crypto-Jews, or as the Spanish were later to call them, the marranos.

To other Jews, they posed a formidable moral problem. How were they to be viewed? Outwardly, they had betrayed their community and their religious heritage. Besides, their example was demoralising. It weakened the resolve of Jews who were determined to resist, come what may. Yet many of the Crypto-Jews still wished to remain Jewish, secretly fulfilling the commandments and, when they could, attending the synagogue and praying.

One of the converted addressed this question to a rabbi. He had, he said, converted under coercion, but he remained at heart a faithful Jew. Could he obtain merit by observing in private as many of the Torah’s precepts as possible? Was there, in other words, hope left for him as a Jew? The rabbi’s reply was emphatic. A Jew who had embraced Islam had forfeited membership in the Jewish community. He was no longer part of the house of Israel. For such a person to fulfil the commandments was meaningless. Worse, it was a sin. The choice was stark and absolute: to be or not to be a Jew. If you choose to be a Jew, you should be prepared to suffer death rather than compromise. If you choose not to be a Jew, then you must not seek to re-enter the house you deserted.

We can respect the firmness of the rabbi’s stance. He set out, without equivocation, the moral choice. There are times when heroism is, for faith, a categorical imperative. Nothing less will do. His reply, though harsh, is not without courage. But another rabbi disagreed.

The name of the first rabbi is lost to us, but that of the second is not. He was Moses Maimonides, the greatest rabbi of the Middle Ages. Maimonides was no stranger to religious persecution. Born in Cordova in 1135, he had been forced to leave, along with his family, some thirteen years later when the city fell to the Almohads. Twelve years were spent in wandering. In 1160, a temporary liberalisation of Almohad rule allowed the family to settle in Morocco. Within five years he was forced to move again, settling first in the land of Israel and ultimately in Egypt.

Maimonides was so incensed by the rabbi’s reply to the forced convert that he wrote a response of his own. In it, he frankly disassociates himself from the earlier........

© The Times of Israel (Blogs)

Get it on Google Play