The overall theme of Exodus is redemption—how God delivered the Israelites and made them His special people. After He rescued them from slavery, God provided the Law, which gave instructions on how the people could be consecrated or made holy. He established a system of sacrifice, which guided them in appropriate worship behaviour. Just as significantly, God provided detailed directions on the building of His tabernacle, or tent. He intended to live among the Israelites and manifest His shekinah glory (Exodus 40:34–35)—another proof that they were indeed His people.

The Mosaic Covenant unveiled initially through the Decalogue (Ten Commandments), provides the foundation for the beliefs and practices of Judaism, from common eating practices to complex worship regulations. Through the Law, God says that all of life relates to God. Nothing is outside His jurisdiction.

In my interpretation, the essence of the Book of Exodus lies in imparting insights into Jewish cosmology—how Jews perceive the world and comprehend the role of God in human affairs.

At the heart of the narrative is the pivotal character of the Jewish God. The divine encounter unfolds as God reveals Himself initially to Moses through the burning bush, expressing awareness of the Hebrews’ cries and appointing Moses to lead them out of Egypt. God imparts various names to Moses. When Moses, in his hesitation, questions his suitability, God reassures him, saying, ‘For I will be with you, and this is the sign that I sent you: when you lead the people out of Egypt, you will worship God on this mountain’ (Exodus 3:12).

As the narrative progresses, God introduces Himself to the community gathered at Mount Sinai, commencing with the powerful word ‘anochi.’ This signifies a significant moment of divine revelation, reinforcing the profound connection between God and the people and illuminating the overarching themes of the Jewish cosmological perspective embedded in the Book of Exodus.

“I, anochi, am the Lord your God, who liberated you from the land of Egypt, from the house of bondage.” (Exodus 20:2)

Following this proclamation, the Decalogue unfolds in the text (Exodus 20:3-14), referred to in Hebrew as the “ten utterances” or “aseret hadibrot.” Against the backdrop of a trembling mountain enveloped in smoke and fire, the resonating sound of the shofar adds a sense of awe to this pivotal moment in the narrative.

We are presented with a God (note: “G-d” is often used in Jewish tradition to avoid writing out the full name out of reverence) who possesses the qualities of attentiveness, compassion, and a commitment to justice. This divine entity hears, sees, and imparts a code of conduct designed to cultivate a world characterized by justice and compassion—realizing the ideal of “on Earth as it is in Heaven.”

At the heart of this perspective lies Jewish cosmology, which diverges from a preoccupation with the world’s physical attributes. Instead, it centers on the fate of humanity and God’s pivotal role in shaping that destiny. With its intricate narrative structure, the Torah serves as a profound educational tool, unveiling the nature of the Jewish God and His complex relationships with Israel, humanity, and the entirety of creation.

The morning following my engagement with The Huarochirí Manuscript, another CBC Ideas program shed light on the application of pseudo-archaeology. This exploration unveiled instances where pseudo-archaeological narratives have been manipulated to further political and cultural agendas, sometimes even blurring into the creation of religious myths.

We learn that in the bookstores of the sixties, those of the flower children, and those of the far right, both are populated by invented mythologies, filled with conspiracy theories about how the world was created etc.

Invaders from Mars? Alligators? All of these elaborate ideologies are written down in books, and some have been seen in popular tv productions like the Twilight Zone. Both the alt-right and the far-left use these books to create their alternate visions of what’s wrong with the world and how to repair it.

Myths about Jews and blacks and the superior white race abound. A person who lived in this alternate reality has also created a podcast about his experience and bears powerful witness to the truth that in the absence of a clear cosmology, people will create one to feel grounded and safe in the world.

Cosmologies lay the foundation for political ideologies, fuel conflicts, and serve as guiding principles that shape human history.

In the labyrinth of human experience, cosmology emerges as a guiding beacon, illuminating the path of understanding and shaping the contours of our shared reality. From the sacred narratives of ancient civilizations to the pseudo-archaeological myths of modernity, cosmologies weave a rich tapestry of beliefs, values, and ideologies. As we reflect on the significance of cosmology, let us recognize its power to inspire, unite, and transform. For in the quest to comprehend the cosmos lies the essence of our humanity—a perpetual journey of exploration, discovery, and wonder.

Footnotes

1. CBC-Ideas, “The Huarochirí Manuscript,” broadcasted on February 6, 2023. Correction: “broadcast” should be replaced with “broadcasted.”
2. Chuck Swindoll provides an overview of Exodus in his renowned series, “God’s Masterwork,” available at insight.org. No grammatical errors.
3. The spelling “G-d” is employed by Jews when writing about the Divine to prevent inadvertently violating the prohibition against “taking God’s Name in vain,” as stipulated in the third of the Ten Commandments. No grammatical errors.
4. “On Earth as it is in Heaven,” Matthew 6:10, referenced in The Lord’s Prayer. No grammatical errors.
5. CBC-Ideas delves into the intersection of pseudo-archaeology, political agendas, and cultural ideas, exploring the blurry boundary between pseudo-science and religious myth-making—broadcasted on February 7, 2023.

In the aftermath of International Holocaust Remembrance Day, we are compelled to reflect on the journey of redemption undertaken by the Jewish people since the liberation of Auschwitz in 1945. This reflection allows us to analyze two significant movements that have taken place over the past seven decades. One manifestation is the enduring establishment of the State of Israel, a testament to resilience and fortitude. Another important redemption, which is perhaps less widely recognized but equally profound, is the widespread pursuit of Jewish education.

As we delve into the power of education, we encounter stories of personal transformation that transcend geographical and religious boundaries. This redemption finds a poignant symbol in a dear friend of mine—a Quebecois-raised Catholic residing in Montreal. She discovered Judaism through weekly Torah study online with a French-speaking Rabbi in Jerusalem. Although she has not undergone conversion, she attests that this study has profoundly enriched her life. I vividly remember being one of the first Jews she encountered when, at her teacher’s suggestion, she ventured to a synagogue to meet Jewish individuals in person.

Historical Parallels

Such educational engagements evoke historical parallels, notably the “convivencia” of ninth and tenth-century Spain—a golden age where Judaism, Christianity, and Islam intersected harmoniously. Alton Brooks, a Professor of Religion at USC, characterizes this era as a rare period when the three religions coexisted without distance or conflict. In our present time, the proliferation of Jewish text study among diverse communities mirrors this historical convergence, reminiscent of the intellectual richness found in Córdoba’s libraries.

The notion of redemption extends beyond the Jewish community. I perceive the expansive study of Jewish texts as a potential pathway to redemption for our contemporary world. This sentiment aligns with the spirit of “convivencia,” where diverse cultural and religious influences coalesce to foster intellectual and social well-being.

Recently, I delved into Thomas Cahill’s work, “The Gifts of the Jews: How a Tribe of Desert Nomads Changed the Way Everyone Thinks and Feels.” As a Roman Catholic scholar, Cahill explores the transformative impact of the Jewish narrative on world history. Drawing parallels with his other works on the Irish, Christianity, and the Middle Ages, Cahill emphasizes the pivotal role of Judaism in shaping the ideological landscape.

Cahill’s book begins by examining the civilizations that existed before Judaism and how they influenced the Jewish story. He compares Israel to the Greek and Roman civilizations and shows how the combination of ideas from all three civilizations resulted in scientific and artistic progress. Despite later claims of ideological superiority by Christianity and Islam, Cahill highlights the periods in history when these civilizations coexisted peacefully, such as the Islamic “convivencia” in Spain, the European Renaissance, and the Victorian Age in England.

“The Jews gave us the “outside and the Inside” – our outlook and inner life. We can hardly get up in the morning or cross the street without being Jewish. We dream dreams and hope Jewish hopes. Most of our best words, in fact, new, adventure, time, history, future, freedom, progress, spirit, faith, hope, justice – are the gifts of the Jews…

Nothing we do, however virtuous, can be accomplished alone. That accomplishment is intergenerational may be the deepest of all Hebrew insights.*2″

Cahill’s exploration underscores the importance of embracing diverse perspectives and narratives—an approach that echoes the historical periods of fruitful coexistence. As we navigate the complexities of our contemporary world, the profound study of Jewish texts stands as a beacon, offering a potential path to redemption and intellectual enrichment for all.

My Educational Journey

I had a mixed educational experience, both in secular and Jewish schools. Although I grew up in a religious household, I ended up attending an English Protestant school in Quebec because of the limitations imposed by the province’s education system. It’s interesting to note that only Protestant schools were truly open to all students, as Catholic institutions would not accept non-Christian Jewish children.

This dual existence in different worlds left me grappling with my identity. While I spoke English and interacted with English-speaking teachers, I wasn’t English. My social circle comprised Hungarian Jewish immigrants, and the anomaly in my school was the Christian child. My closest connection with an English Protestant individual was my high school art teacher, Helen Mackey, whose influence remained with me throughout her long life in Montreal.

As my peers and I graduated early from high school, I embarked on a brief stint at McGill University but felt lost and disconnected. Desiring a departure from Quebec and my familiar surroundings, I dreamed of studying in Lausanne, Switzerland. However, my plans took a different turn when my mother insisted on Israel as the destination for further education, leading me to earn my BA from the Hebrew University in Jerusalem.

My Jewish education, woven from various threads, encompassed home teachings, synagogue rituals, Sabbath youth groups, Jewish summer camps, and Hebrew afternoon school. Only recently have I delved into consistent study of Hebrew texts through Shiviti, a newly established Yeshiva for adult women in Jerusalem.

I have come to appreciate the vast range of topics that our rabbis explored through my studies. Professor Yoram Hazony’s seminar on ‘The Really Big Questions About Judaism’ brought to light the unfortunate tendency of disregarding the Hebrew Bible in today’s intellectual climate. However, this ancient text is a valuable source of ideas and utilizes various literary devices, including metaphors and fantasies.

Education as a Unifying Force

Our canonical texts, examined with intergenerational commentators like Rashi and Maimonides, reveal a treasure trove of wisdom. Watching the documentary series “Searching for Maimonides, The Great Eagle” allowed me to appreciate the philosopher born in Spain, revered by multiple faiths, and showcased the interplay between past and present, text and context.

I believe education begins at home and extends to various public venues, encompassing schools, libraries, concerts, movies, and the internet—a collective resource accessible to people of all ages and backgrounds. Access to education serves as the great equalizer, offering opportunities for engagement in the extraordinary tapestry of life.

I contend this is the path to shared redemption: an education that fosters peace and harmony in our homes, nations, and the world. Humanity can confront any challenge or calamity that may arise through unity and harmony.

Throughout our individual journeys, education acts as a unifying force that ties together diverse experiences and perspectives. Whether we learn within academic institutions or in the comfort of our own homes, the pursuit of knowledge provides a pathway to redemption and unity. As we face the challenges of our modern world, we must recognize the value of education and its transformative power to promote peace, understanding, and harmony.

Footnotes

1. “Convivencia” refers to the coexistence of various religious and cultural groups in medieval Spain. For more information, see Wikipedia.
2. Thomas Cahill explores the cultural impact of Judaism in his book, “The Gifts of the Jews” (1998).
3. SHIVITI is an international online women’s learning community with its primary hub in Jerusalem. For further details, visit shiviti.org.il.
4. Delve into profound inquiries about Judaism with Prof. Yoram Hazony in his Zoom seminar series, “The Really Big Questions About Judaism.”

The recent visit of the Pope to Canada was a significant moment in the journey towards reconciliation and healing for the Aboriginal Peoples of the nation. By acknowledging the historical atrocities inflicted upon Indigenous communities through the residential school system, the Pope’s heartfelt apology aimed to address a dark chapter in Canadian history.

These schools, operating from the 19th century until 1996 under the auspices of clergy and the Canadian government, were integral to a plan to convert First Nations children to Christianity and assimilate them into Western ideals. Approximately 150,000 Inuit and Métis children forcibly enrolled in these government-funded and church-administered residential schools endured a tragic legacy. The educators, often ill-equipped for the task, subjected the children to physical and sexual abuse, leading to numerous deaths and the recent discovery of unmarked graves. Beyond the immediate suffering, the removal of children from their biological families had profound and lasting intergenerational effects.

In the ensuing twenty-five years, the Canadian government has tried to confront and acknowledge the grievous impact of this dark chapter in history. As I’ve listened to the personal narratives of First Nation communities on national radio and TV, I’ve gained a profound appreciation for their wisdom and rich cultural heritage.

Commendable Initiatives:

Indigenous peoples have spearheaded various commendable initiatives showcasing their history, art, music, and revitalization efforts for native languages. Notably, the CBC program “Unreserved” has featured insightful radio shows:

• These writers use poetry to reclaim, repair and reflect their Indigenous selves.
• Indigenous chefs and activists use food to talk about land, history and culture.
• These artists embrace new technology, challenging stereotypes of what counts as Indigenous art.
• Break bread, laugh and learn how to celebrate National Indigenous Peoples Day.

Reflecting on these impactful programs, I wish for similar platforms within media outlets like CBC to shed light on the Jewish community. This could serve as a means to acquaint more Canadians with the Jewish people’s traditions, history, and vibrant cultural tapestry.

Shared Trauma: Jewish Perspective on Reconciliation

As a Jew, I deeply empathize with the struggles of the First Nations as they grapple with the devastation wrought upon their communities. Having grown up as the child of parents persecuted in Hungary during World War II solely for being Jewish, I am intimately acquainted with the enduring pain experienced by subsequent generations. My own life has been marked by the trauma inflicted upon my family by Nazi persecution, resulting in the untimely loss of parents, grandparents, siblings, aunts, uncles, and cousins. This sorrow unfortunately perpetuates through successive generations.

Jews, too, have been direct victims of colonial policies imposed by Christian rulers. An illustrative example is the Czarist decree of August 26, 1827, which mandated military service for Jews and conscription into Russian Cantonist schools, subjecting Jewish boys as young as eight to twenty-five years of military duty.

All cantonists were institutionally underfed… The official policy was to encourage Jewish boys to convert to the state religion of Orthodox Christianity.

The media’s discourse on the Pope’s apology to the Indigenous community has sparked contemplation. In the post-Holocaust era, the Jewish community has grappled with the significance of apologies for unspeakable horrors. In Rabbinic thinking, the injured party has the prerogative to accept or reject an apology for inflicted pain or damage. Nevertheless, leaders’ acknowledgment, remorse, and appropriate reparations are indispensable for fostering social healing between communities in conflict.

In my lifetime, I witnessed the Catholic Church taking responsibility by renouncing its historical demonization of Jews. This acknowledgment of its contribution to the destruction of Jewish communities over the centuries culminated in Pope Paul VI’s encyclical “Nostra Aetate,” issued on October 28, 1965. This pivotal declaration, passed by an overwhelming majority of assembled bishops, emphasized the Church’s rejection of hatred, persecution, and antisemitism against Jews, motivated not by political considerations but by the spiritual love espoused in the Gospel.

“… the Church, mindful of the patrimony she shared with the Jews and moved not by political reasons but by the Gospel’s spiritual love, decries hatred, persecutions, and displays of antisemitism, directed against Jews at any time and by anyone.”

This marked an essential beginning of reconciliation between Jews and Catholics. Another significant milestone occurred on May 25-26, 2014, when Pope Francis visited Israel, further deepening the evolving relationship between the Catholic Church, Israel, and the Jewish people. Promoting collective mutual understanding and dispelling stereotypes and prejudice are most effectively achieved through grassroots interactions and dialogue.

One noteworthy instance of reconciliation among Christians, Jews, and the Aboriginal People of Canada unfolded during my attendance at a church service in Winnipeg. This unique event, organized by Pastor Rudy Fidel of Faith Church, a steadfast supporter of Jews, Israel, and First Nations, brought together Cantor Moshe Kraus, a Holocaust survivor, two First Nations Chiefs, and a Klezmer band for a Sunday morning service. I was privileged to document this remarkable occasion and am pleased to share highlights with you. The program featured:

Two First Nations Chiefs:

• From 1:01 to 2:11 minutes, Jim Baird, Chief of Leech Lake of the Ojibwe Nation, introduced Grand Chief Jerry, who was recently elected as the Grand Chief of Thirty-two Nations.
• From 2:11 to 7:42 minutes, Grand Chief Jerry addressed the audience, providing insights into his community’s current affairs.

Hazzan Moshe Kraus:

• At 10:32-20:58 min, Cantor Kraus recounted a poignant incident from 1942 in Budapest. At the request of a Hungarian Bishop from Potok, Moshe assisted in securing the release of the Bishop’s colleague and Moshe’s cousin, a Rabbi in Potok, who was incarcerated in Budapest.

In a world scarred by historical injustices and intergenerational trauma, the journey towards reconciliation and healing is a collective endeavor. Past injustices left scars that have been passed down from generation to generation. In order to confront these legacies, society needs to come together and acknowledge the past, promote empathy, and dismantle oppressive systems. Healing involves creating safe spaces for dialogue, investing in mental health resources, and supporting cultural revitalization. Ultimately, only through mutual understanding and collective action can we create a more equitable and compassionate future.