God as a Friend

Son of Earth, shall we be friends?

(Aslan to Trumpkin, Prince Caspian)

Hopefully everyone has the opportunity to do something for C.S. Lewis reading day. Personally, besides the previous post, I had the chance to listen in to one of the Pints with Jack livestreams (the one that started before Shabbos). I even got to type in some answers which were noted by the hosts. Specifically, I mentioned that Lewis would certainly have considered Jesus as his best friend. And while I think that is true, I do not think the concept of God as friend is at all obvious.

In Prince Caspian, Trumpkin the dwarf plays a major role in establishing Caspian as the head of the rebels against the evil King Miraz. He helps rally the troops, quiet potential arguments, and even goes to search for whatever help may come with the blowing of the horn. Yet, he does not believe in the old stories or in Aslan the son of the Emperor-Beyond-the-Sea. It is only upon seeing Aslan with his own eyes is he persuaded at which point Aslan asks him the above question - shall we be friends?

How can someone be friends with God?

This was one of the topics I addressed in an article I wrote that I cited in the last post and Lewis helps us define what this could mean. In The Four Loves, Lewis comments, "Lovers are normally face to face, absorbed in each other; Friends, side by side, absorbed in some common interest." Any love, according to Lewis, requires giving of oneself. What differentiates friendship from other loves is a shared common interest. Hence, to be friends with God one must share an interest with Him.

What interest can be shared with God?

In our world, God and the Jewish people share the quest of spreading the truth of the One God to all of humanity. Hence, Abraham who walks before God, is His friend. Abraham does not need God's to command him to spread His name. It is Abraham's quest as much as it is God's. Noah, to contrast, walks with God. He follows God's commands because God told him to do so. Noah is God's loyal servant, maybe even a son, but he is not God's friend.

In Prince Caspian, the common interest between Aslan and the Old Narnians was freeing Narnia from King Miraz enabling the Old Narnians to return as regular citizens. However, Aslan's interest was that the country should once again be faithful to the morality that he instilled, while others doubted that such morality even existed. That lack of overlap soured the friendship - what good is Narnia without its moral compass?

But Trumpkin learns to be Aslan's friend. He now knows that defeating Miraz is not sufficient and he has taken as his own to restore Narnia to its glory of, not only power and wealth, but of a moral society to be a light to the rest of the world.

C. S. Lewis Reading Day: A Noble Enemy (?)

This post celebrates the second annual C.S. Lewis Reading Day, spearheaded by David, Matt, and Andrew over at Pints with Jack. As I did last year, let me take a moment to congratulate to all of the societies, podcasts and YouTubers, participating in the Reading Day in commemoration of Lewis' birthday. May your efforts be successful in bringing God into a world suffering from famine. A famine which where hunger is not for bread or thirst for water, but for hearing the words of God (Amos 8:11). 

In aligning this post with the themes of the day, I will discuss one of my favorite Lewis quotes, and specifically one related to friendship (David mentioned this caveat on the Pints for Jack podcast, though I don't see it on the Reading Day website). I've already discussed this particular quote here on Torah from Narnia, but, as I did in last year's Reading Day post, I'll make this discussion about it a little more personal. 

In the Spring of 2020, I published an article in the Jewish periodical Tradition called "Four Facets of the Love of God." The article concretized ideas I had been considering on how to approach the command/theological imperative to love God. The main thesis was that one may approach loving God in several ways, for example, as a lover (an approach well documented in the bible), as a friend, as a parent, and so on. To define these different methods of love, I turned to the definitions given in C. S. Lewis' "The Four Loves." 

Shortly after the article was published, Tradition invited me to speak about my article and more broadly about Lewis with R' Mark Gottlieb. That discussion can be found here, and I thank R' Gottlieb for the opportunity to present my thoughts on Judaism and the writings of Lewis to a broader audience. Little did I know that the audience would not be entirely of Jews, but that one, David Bates, would hear this conversation. And so, in June of 2020, I received an email from David inviting me on to Pints with Jack. 

I have to admit, I was rather surprised to receive David's email. First, because I could not believe that someone would just randomly find my conversation with R' Gottlieb, and second, because I never really thought about a wider readership of C. S. Lewis. Reading Lewis was something I did and maybe a few people I knew had read The Lion, the Witch, and the Wardrobe. Sure, I guess if I would have thought about it, I would have realized that there must be Christian readers of Lewis, but I never thought about it and I certainly never dreamed the existence of Christian readers of Lewis would somehow touch me. 

After receiving David's email, I first went to see whether this was legit, and I listened to a bunch of Pints with Jack podcast episodes. I thought about it and discussed with my wife and kids, and of course I said yes. For those who follow Pints with Jack, I made my first appearance on the podcast in season 5 as part of Ecumenism month. I made a second appearance in season 6 to discuss "A Hebraic Inkling," and God willing, will appear again this season to discuss Joy Davidman's, "Smoke on the Mountain." 

My first time on the podcast, David asked me why I was attracted to Lewis, given my obvious theological disagreements, and I think the answer I ended up giving was that I appreciate serious attempts to strive for truth. There's more than that, of course. Lewis is an excellent writer, and insightful about the modern and post-modern world. But the strive for truth, and the opportunity for me to than clearly identify what I agree and disagree with, is what brings me to the quote for this year's Reading Day: 

Has not one of the poets said that a noble friend is the best gift and a noble enemy the next best?

The speaker of this line is the Calormen, Emeth, who is literally named for truth. Thus, we must apply his words to the concept of truth. A noble friend is the best gift for he will teach you truth. But a noble enemy is the next best, because he will force you to defend what you believe is true and thus test to see whether it is true or not. 

Our Sages worded the same concept as follows (Avot 5:17)

Every dispute that is for the sake of Heaven, will in the end endure; But one that is not for the sake of Heaven, will not endure. Which is the controversy that is for the sake of Heaven? Such was the controversy of Hillel and Shammai. And which is the controversy that is not for the sake of Heaven? Such was the controversy of Korah and all his congregation.

Disputes for the sake of Heaven are those where both sides strive for truth. While disputes not for the sake of Heaven are those in which each side is looking out for only themselves. 

In some ways, I feel my presence in this world of non-Jewish theology puts me in the role of (hopefully) noble enemy. And I am inspired and so appreciative of the positive reception I have received. I'm coming with postulates that reject what others must take as a given. My goal in participating is not to promote Judaism, but to evangelize for investing time, effort, expense, and emotion, for the One God. All of mankind is created in the image of God. This fact assures, enables, and demands that every individual can and must have a relationship with Him.  

In the United States, C.S. Lewis Reading Day this year is on the day after Thanksgiving, a day in which we give thanks to our friends and family, and especially God Himself for the generosity He has bestowed upon us this year. Thus, today is the day for the next step. To go beyond simply acknowledging His presence and support, to actively working to fulfill His wishes and commands. And to look around, there are Sara Smith's in your vicinity - some are enemies some are friends. Both will help you along your journey, and we will return next Reading Day, to find ourselves raised and enlightened in the ways of God. 

The Stone Knife

Lucy now noticed something lying lengthwise on the table which had escaped her attention before. It was a knife of stone, sharp as steel, a cruel-looking, ancient looking thing.

(The Voyage of the Dawn Treader)

Aslan's Table has not just food as a reward for those who have come so far, but also a knife of stone, not to touched, and later revealed to the very knife that the White Witch used to kill Aslan. It is found there to be kept in honor while the world lasts.

That the tool of Aslan's death should be honored by Narnia should not be surprising from the Christian perspective. After all the tool of Jesus' death, the cross of his crucifixion, is perhaps the most prominent of all Christian symbols. What is surprising is that it is brought to this island and not kept in honor in Narnia or elsewhere. It is so remote that we hear of this knife only when used by the White Witch and in the Voyage of the Dawn Treader. Why is it on Aslan's Table?

Perhaps there are a couple of possible approaches to this. The first is that the knife was placed there as a test. The heroic art of Navigation should be, like the study of the bible and the giving of charity, a means of cleansing the soul. A way of improving the character of those who engage in its depths. But what if it is not? What if the study of Navigation was performed simply for material gain, like on the island of Deathwater rather than as a means of exploring God's world and uplifting humanity? 

Then, upon reaching the island, one may take the knife and use it upon his fellows. How could one of noble character strike out his fellow shipmates and adventurers? Only if his quests were motivated by ignobility. That is what happened to the three lords, and as punishment they were cursed to navigate no more.

A second approach may be that the Knife is on Aslan's Table as a reminder. That sometimes, sacrifice will accompany or even be a requisite to ultimate victory. Aslan was about to achieve all he hoped for in Narnia. The White Witch was to be defeated. Human rulers were to ascend the throne of Narnia once more. The Winter had turned into Spring and Narnia was ready to fulfill the mission Aslan had set for it from the very beginning. But at that moment, with the final victory at hand, Aslan sacrificed himself. 

So too with our enterprising navigator. He has been victorious! He has reached the beginning of the end of the world, there is nothing beyond but calm seas and smooth sailing. Even here, at the home base, there is everything to meet one's physical desires. But at this moment of triumph, our navigator must remember the sacrifices that went into his quest. Perhaps it was the sacrifice of children left behind without a father, of a lover forced to say goodbye, or a community left without their leader. 

The presence of the Stone Knife commands: remember their sacrifice and your own and make the choice of where to go next. 

C.S. Lewis Reading Day 2024

The folks over at Pints with Jack are spearheading the second annual C.S. Lewis Reading Day on November 29 in commemoration of Lewis' birthday. The theme this year was announced to be friendship and everyone is asked to take a moment to read, post, think about, lessons they've learned from C.S. Lewis. 

Again, this year there will be Reading Day livestreams in the evening. Unfortunately, Nov 29 is a Friday so evening livestreams won't work for Sabbath observers. However, I see there is also a planned UK-time livestream which should finish well before Shabbos for anyone who may be interested. 

I'm hoping to again have a dedicated post for that day. Looking forward!  

Aslan's Table and the Binding of Isaac

The binding of Isaac is one of the bible's most gripping and controversial stories. This is not the place for retelling or interpretation rather I would like to look at its aftermath. At the end of the story the verse (Genesis 22:19) tells us, "And Abraham returned to his servants, and they departed together for Beer-sheba..." causing the classical commentaries to ask, where is Isaac? A number of answers are provided by the midrash and classic commentaries but I would like to concentrate of three of them. 

Midrash Rabbah (Genesis 56:11) posits that he went to study Torah in the famed school Noah's son Shem and the latter's great-grandson Eber. The midrash explains that Abraham himself has studied under these revered teachers and now it was time for Isaac to follow in his path. 

Chizkuni quotes the Midrash HaGadol asserting that Isaac was hidden for three years in the Garden of Eden. 

There is another possibility, that Isaac did not go anywhere, he simply stayed on Mount Moriah. 

I believe these three approaches parallel the three lords who reach Aslan's Table. The first Lord peers at his fellows and says, we've achieved much. We have taken navigation to a new level, going further than anyone else ever has. We have improved our spiritual stature by spending time at Aslan's Table with Aslan's trusted guardians. Now it is time to go back to Narnia - to the 'real world' and continue the path of our Master and King Caspian IX. 

The second Lord claims the opposite. Forget Narnia and the physical world. We can go further and attempt to achieve spiritual perfection - let us continue to sail east towards the country (or garden) of Aslan and fulfill our spiritual desires.

The third Lord looks around the Table and says, "You know, we've been through a lot on this quest of ours. We've just achieved quite an accomplishment by reaching this island and I don't think I'm ready to come down from that spiritual high or go elsewhere. I can't think beyond." 

The Star's daughter does not tell us which would have been the preferred path of the lords.

But we do know that Isaac soon comes marries Rebecca - what happens in between is a discussion for another time. 

 

The Day of Sounding the Horn

The Jewish New Year starts Wednesday evening. It is the day on which the shofar, the ram's horn, is sounded. Our Sages have forwarded numerous functions and symbolisms with respect to the shofar: it is used to coronate God as king as he comes down in judgment, it serves as a prayer without words, it is an awakening to repentance, and so on. 

I think we can also perceive the shofar in the way we viewed the horns of Narnia. It is a call to come home. It has been a difficult year for the Jewish People. We pray for victory and peace so that our sons and daughters on the front lines can come home. And we pray that Jews all over the world will come home. Maybe that means moving to or visiting Israel. Maybe it means taking the time to attend services or Torah classes more frequently. May it just means incorporating more of Judaism into people's lives. Whatever steps someone can take - it's time to come home.  

May we all be inscribed and sealed in the Book of Life, wishing everyone a safe, prosperous, and sweet New Year. 

Those who come so far...

In our last post we raised several questions with respect to Aslan's Table. Specifically, we wondered why is sailing east a worthwhile endeavor that it should be rewarded? 

I think there are a number of ways to address this question:

1) In the physical world there are some places that are holier than others. This is true on numerous levels in numerous religions. In the Hebrew Bible there is the place that God will choose to establish His name (Deuteronomy 26:2) invoked in various forms which is later revealed as Jerusalem and the Temple Mount. The holiness there is of such an extreme that people contaminated with ritual impurity are not permitted to enter. However, even outside the Temple there are the "small sanctuaries" (see Ezekiel 11:16), our synagogues and houses of study. Anyone is welcome to these places all it takes is the ability to get there. 

Now one might argue that this is kind of unfair. After all what if you do not live very close to one of these places? (Of course, in Orthodox Judaism we expect people to choose to live in places where such institutions are already established, or you plan to establish them yourself.) Well, true, it is unfair, but there's not much you can do about it - try harder. 

I would assume something similar to Muslims who travel to Mecca or Christians who want to walk the Camino de Santiago. It's much harder to do if you live halfway around the world, too bad. And the same is true with Aslan's Table. It's out there and anyone can visit, even if no one originally knew that it was. It's a great opportunity because one can gain spiritually from visiting there. And if you can't sail? Well, that's just how it is. The physical world sets up an inherent lack of equality in this spiritual endeavor.  

In this approach the physical effort is not sanctified or special any more than the sacrifice to make the trip. God, the perfect Judge, will give greater reward to the one who had to strive and sacrifice more and perhaps even reward those who try and do not succeed. But the effort per se is no more valuable than a means to an end. 

2) Doctor Cornelious called Navigation, "a noble and heroical art." Excusing for the moment why that should be so (we will have to return to it), we can suggest that sailing to Aslan's Table requires one to study, learn, and gain expertise in this art, presumably transforming this person into one who is himself noble and heroical. True, Aslan's Table may be hidden far out in the Eastern Sea where it is really hard to fine. But that's part of the challenge: can you become sufficiently good at navigation, attain sufficient nobility that you will look for it. 

From this perspective the effort is itself spiritual and the one who succeeds is thus inherently worthy of reward.

We'll continue next time.