Thanksgiving Class (Part 2)

In our last post we questioned R’ Raphall translation of the verse in Micah (4:5) which he reads as, “Each denomination may follow its own ideas of divine worship and we will adhere to our idea!” This translation suggests acceptance of religious pluralism with regard to the worship of God. Before examining other readings, let us examine the context in which this verse is found.

The fourth chapter of Micah begins with perhaps one of the most concise yet moving visions of the end of days. Using the JPS translation:

1. But in the end of days it shall come to pass, that the mountain of the LORD'S house shall be established as the top of the mountains, and it shall be exalted above the hills; and peoples shall flow unto it.
2. And many nations shall go and say: 'Come ye, and let us go up to the mountain of the LORD, and to the house of the God of Jacob; and He will teach us of His ways, and we will walk in His paths; for out of Zion shall go forth the law, and the word of the LORD from Jerusalem.
3. And He shall judge between many peoples, and shall decide concerning mighty nations afar off; and they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war any more.
4. But they shall sit every man under his vine and under his fig-tree; and none shall make them afraid; for the mouth of the LORD of hosts hath spoken.

Then comes the verse quoted by R’ Raphall followed by a break in the text indicating the end of the topic. The context of verse 5 makes R’ Raphall’s translation seem even worse. After all, it seems pretty clear that in this future time, all peoples will come to Israel to learn how to worship God. Meaning, they will no longer follow their own way. Furthermore, the end of verse 4 is a classic closing of a prophecy. What is the point of verse 5 at all?

Standard translations fit better both in terms of the actual Hebrew words and the context of the verse. The JPS translation reads, “For let all the peoples walk each one in the name of its god, but we will walk in the name of the LORD our God for ever and ever.” Notice the use of “but” as contrast between “peoples” and “us” as opposed to R’ Raphall’s “and.” Looking at Christian translations, the New American Standard Bible makes the contrast even greater by saying, “Though all the peoples walk Each in the name of his god, As for us, we will walk In the name of the LORD our God forever and ever,” adding the word “though” at the beginning of the verse.

The classic commentators appear to be working off of this type of translation contrasting the gods of the “peoples” and the LORD. Radak says simply that until the end of days each nation will walk in the name of their gods. However, they will then return to the proper path with the coming of the Messiah. Rashi sharpens the contrast even further reading the verse as the peoples will walk towards ruin and destruction due to their worship of idols. So, where is R’ Raphall coming from?

The verse in Micah for a similar purpose many years later. In 2009 Pope Benedict XVI became the first pope to visit the Western Wall. On that occasion R’ Shmuel Rabinowitz appropriately quoted King Solomon’s prayer at the dedication of the first Temple in which he asked that prayers of all people, Jew or non-Jew, be accepted at the Temple. “Rabbi Rabinowitz also quoted from the prophet Micah (4:5) "For let all the peoples walk each one in the name of its god, but we will walk in the name of the Lord our God forever and ever.”

Again, we see this verse used to welcome an alternative religious practice. Is there a theme undergirding this acceptance?

We’ll explore further in our next post.