Beth Hillel Synagogue E-Shul .. Shabbat Hukkat... sent on June 17, 2010 / 5 Tammuz 5770

       Some people believe that the Torah is a fixed, unchangeable document, literally set in stone. I believe a more authentic understanding is that the Torah is organic, ever changing and ever being reinterpreted. The great Rabbi Abraham Joshua Heschel once taught that the Torah is a minimum of revelation and a maximum of interpretation. As the community changes, the art of interpretation keeps the Torah relevant and forever growing.
       The rabbis themselves speak of the variety of ways the Torah may be interpreted. For example, there is the plain meaning of the text (p'shat). Although Judaism teaches that the text never leaves its plain meaning, this is only the beginning of interpretation. For those who know the entire canon and are able to compare texts and fill in blanks, there is d'rash (literally digging into the words.) It is from these rabbinic interpretations that much of the profound wisdom of Judaism evolves.
       They are philosophers and other systematic thinkers including scientists who approach the text looking for hints (remez). Such philosophers often use allegories and other methods to read their philosophy into the text. Philo was able to find Plato in the text of the Torah; Maimonides found Aristotle. Then there is sod (literally secrets), the mystical insights that grow out of the text. Mystics look not simply at the meaning of words but the very shapes of the letters to uncover deep meanings. Each of these methods was used throughout Jewish history.
       The four types of interpretation (p'shat, remez, d'rash, sod) spell out the Hebrew word pardes, which means orchard. The Talmud speaks of four rabbis who entered the pardes, became involved in various kinds of interpretation including mystical speculation. Only one of the four rabbis survived unscathed.
       Let me share one interpretation from this week's portion. The portion has two verses in a row. The first speaks of the death of Miriam. The second speaks of the lack of water and the people crying out to Moses in thirst. Eventually Moses hits the rock to bring forth water, and God punishes Moses. The two verses, based on the plain meaning of the text (p'shat), have nothing to do with each other. They are simply a story.
       Now comes the d'rash. Why are the verses next to each other? When Miriam was alive the people had water. There must have been a well that Miriam carried with her through the desert. Miriam the prophetess became Miriam the supplier of water. Suddenly the picture of Miriam changed. But now we get a little philosophy (remez). Miriam's well was actually made on the eve of creation. (Avot 5:9) It was not a miracle but a unique, last minute phenomenon built into nature. Miracles are not breaks in nature but part of nature. Nature itself becomes the miracle.
       And perhaps we need a little mystical interpretation (sod). The water was not actual physical water but spiritual learning or Torah. The rabbis often compare Torah to water. Miriam was responsible for teaching Torah, and when she died the spiritual well dried up. One can see how much richer the story becomes when interpreted.
             Today many Jews have added a new layer of interpretation to this story. Why are only the men recognized in Judaism? It was Miriam who supplied the water, whether for physical sustenance or spiritual sustenance. So many Jews, under the influence of modern feminism, add a cup of water in Miriam's honor to the Passover seder table. Now there are two cups, a full cup of wine for Elijah and a full cup of water for Miriam. You can even buy a beautiful, artistically designed Miriam's Cup in many Judaica gift shops (including the one run by our sisterhood.)
       The Torah is organic, ever growing and changing through interpretation. Miriam's well is one example. That is why the Torah through ongoing interpretation will always be central to Jews.