How would you define a life of virtue? And how is it related to the quality of embracing impermanence? Tents are usually a sign of temporary shelter, not an idea situation. So many refugees and homeless people need them nowadays. Protesters too have put tents in the spotlight, as the war continues and voices get louder in response.
But can tents be also sacred destinations - not just temporary roofs?
Today’s PSLAM, as we wrap up Passover, is yet another attempt to chart the list of ideal human values to live by - and it’s not just the ten commandments. Sorry Moses.
This short list, like others we’ve seen composed by prophets, is not about pious gestures and religious rituals - it’s about how we relate to other human beings with love and justice, guided by the knowledge that we are divine beings equally created and worthy of liberty and dignity.
It begins with a question:
מִזְמ֗וֹר לְדָ֫וִ֥ד יְ֭הֹוָה מִי־יָג֣וּר בְּאׇהֳלֶ֑ךָ מִֽי־יִ֝שְׁכֹּ֗ן בְּהַ֣ר קׇדְשֶֽׁךָ׃
A psalm of David:
GOD, who may live in Your tent?
Who may dwell on Your holy mountain?
The mountain is Mt. Zion, where David built his home.
But why is the temple still called a tent even after the mobile tabernacle has ended its wanderings and came to settle in Jerusalem?
Perhaps because the point is not the physical location of divine presence - but the embracing of the concept of the sacred as fleeting and impermanent, a tent and not a brick and mortar temple. Such is the metaphoric meaning of a mortal life. The tent is older than the home, and is on some levels the ideal equalizer.
The rest of the poem is the response, listing the virtues that entitle those who live up to them to also be visitors in the divine tent, to be at home with the sacred - wherever and whatever that means.
These qualities include honest hearts and abstaining from lending money with an interest. The sum of the virtues is a reminder that Judaism’s aim is for people to live in service of each other. Stephen Mitchell translates these virtues this way:
“Those with a passion for justice,
who speak the truth from their hearts;
who have let go of selfish interests
and grown beyond their own lives;
who see the wretched as their family
and the poor as their flesh and blood.”
IS it too high a bar? At least one famous rabbi thought so.
There is a moving Midrash about this psalm that suggests that while these words to live by can prompt people to live helpful lives, this psalm can also be a source for concern - causing us to steer away from justice altogether.
When Rabban Gamliel would read this psalm, he would be reduced to tears, and ask: Who is capable of doing all these things, who will be worthy of not failing? But when Rabbi Akiva heard him, he read these same verses, and laugh.
Gamliel asked him: Why are you laughing?
Akiva said - When it comes to impure insects - Torah law commands you that if you just touch one it is as though you’ve touched them all and are impure. How much more so with good deeds? Just done one and it’s as though you’ve done them all?
Gamliel was appeased, and thanked Akiva: Akiva: You have comforted me.
Who will live in the tent of the sacred, how can we aspire to live better, helpful, happier lives? Maybe this midrash reminds us not only about different attitudes to life — but also how to be realistic, not push the pious over-achiever agenda, cling to what’s in front of us, one step at a time up the mountain, as honest and humble as possible.
Perhaps this psalm should be in the public domain, visible and memorable, a role model for all?
Perhaps the striving for being residents in the divine tent is a human way to remember our origins and destination, with less greed and more respect of every body’s needs?
Upon the last day of Passover - I hope that commitment to justice and freedom, liberation and dignity is not just a festival focus but our top priority - all year long.
Hope and healing to all.
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