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This coming week’s (9/11/2021) Parsha is Vayelech (Deuteronomy 31:1–31:30). In this week’s Torah portion we read:

Be strong and of a good courage, fear not, nor be afraid of them: for the LORD thy God, he it is that doth go with thee; he will not fail thee, nor forsake thee.
(Deut. 31:6 KJV)

This is just as the Hillel the great taught as recorded in the Talmud:

Our Rabbis taught: It once happened with Hillel the elder that he was coming from a journey, and he heard a great cry in the city, and he said: I am confident that this does not come from my house. Of him Scripture says: He shall not be afraid of evil tidings; his heart is steadfast, trusting in the Lord. (Ps. 112:7) Raba said: Whenever you expound this verse you may make the second clause explain the first, or the first clause explain the second. ‘You may make the second clause explain the first’, thus: ‘He will not fear evil tidings’. Why? Because ‘his heart is steadfast, trusting in the Lord’. ‘You may explain the second clause by the first’, thus: ‘His heart is steadfast trusting in the Lord’; therefore, ‘he shall not be afraid of evil tidings’.
(Ber. 60a)

The Zohar tells us our sin (no living in accordance with the Word/Logos) can block our Yetzer Tov (good inclination) from contending with our evil inclination:

Hence it behooves a man to strive his utmost in this world to fortify himself in the Almighty, and put his trust in Him; for then, although he may have sinned, if he repents with all sincerity, since his stronghold is in the Holy One, it will be as though he had not sinned. The brothers were afraid (Gen. 43:18) on account of their sin in having stolen Joseph, for had they not sinned they would not have had any cause to fear; for it is only a man’s sins that break his courage and deprive him of strength, the reason being that the good inclination is at the same time unnerved, and left powerless to contend with the evil inclination.  This is implied in the words: “What man is there that is fearful and faint- hearted?” (Deut. 20:8), on account, that is, of sins which he may have committed, these being the ruin of a stout heart.
(Zohar 1:202a)

The idea of these two inclinations is derived from Genesis 2:7:

And YHWH Elohim formed (YETZER) man of the dust of the ground,
and breathed into his nostrils the breath (NISH’MAT) of life;
and man became a living soul (NEFESH).
(Gen. 2:7)

The Wisdom of Ben Sira says of this verse:

It was He who created man in the beginning.
And He left him in the power of his own freewill (Heb: YETZER).
If you will, you can keep the commandments,
and to act faithfully is a matter of your own choice.
He has placed before you fire and water:
Stretch out your hand for whichever you wish.
 (Sira 15:14-16)

The Talmud takes note of the fact that the word YETZER in Gen. 2:17 is spelled with to YODS (Y’s):

R. Nahman b. R. Hisda expounded:
What is meant by the text, Then the Lord God
formed [va-yetzer] man? [The word va-yetzer] (Gen. 2:7)
is written with two yods, to show that God created
two inclinations, one good (tov) and the other evil (ra).
(b.Ber. 61a)

It has been taught: R. Jose the Galilean says,
The righteous are swayed by their good inclination, as it says,
My heart is slain within me. (Ps. 109:22)
The wicked are swayed by their evil inclination, as it says,
Transgression speaks to the wicked,
methinks, there is no fear of God before his eyes. (Ps. 36:1)
Average people are swayed by both
inclinations, as it says, Because He stands at
the right hand of the needy, to save him from them
that judge his soul. (Ps. 109:31)
Raba said: People such as we are of the average.
(b.Ber. 61b)

Philo of Alexandria also saw a dichotomy in Genesis 2:7, between what he called “body” or “flesh” and what he called “soul” or “mind” with the mind being a fragment of the divine:

… There are two several parts of which we consist, the soul and the body; now the body is made of earth, but the soul consists of air, being a fragment of the Divinity, for “God breathed into man’s face the breath of life, and man became a living Soul.”(Gen. 2:7) It is therefore quite consistent with reason to say that the body which was fashioned out of the earth has nourishment which the earth gives forth akin to the matter of which it is composed; but the soul, inasmuch as it is a portion of the ethereal nature, is supported by nourishment which is ethereal and divine, for it is nourished on knowledge, and not on meat or drink, which the body requires. (Allegorical Interpretation, III, 161)

He does well here to attribute the flow of blood to the mass of flesh, combining two things appropriate to one another; but the essence of the mind he has not made to depend on any created thing, but has represented it as breathed into man by God from above. For, says Moses, “The Creator of the universe breathed into his face the breath of life, and man became a living Soul,” (Gen. 2:7) who also, it is recorded, was fashioned after the image of the Creator. (Who is the Heir of Divine Things? 56)

For among created things, the heaven is holy in the world, in accordance with which body, the imperishable and indestructible natures revolve; and in man the mind is holy, being a sort of fragment of the Deity, and especially according to the statement of Moses, who says, “God breathed into his face the breath of life, and man became a living Soul.”(Gen. 2:7). (On Dreams 1, 34)

In the ancient Hebraic Stoic work, 4Maccabees (also known as On the Supremacy of Reason) we read concerning this verse:

21 Now when Elohim fashioned man, he planted in him emotions and inclinations,
22 but at the same time he enthroned the mind among the senses as a sacred governor over them all.
23 To the mind he gave the Torah; and one who lives subject to this will rule a kingdom that is temperate, just, good, and courageous.
(4Macc. 2:21-23)

And as Philo of Alexandria concluded:

“For these passions are the causes of all good and of all evil; of good when they submit to the authority of dominant reason, and of evil when they break out of bounds and scorn all government and restraint.”
(Life of Moses 1; VI, 26)

The neshoma that was breathed into man, is the rational mind. It is a spark of the Logos, the rational mind that permeates the Universe. Hebraic Stoicism teaches us that our rational mind, should be in control over our emotions.

Hebraic Stoics saw in Genesis 2:7, that man had within him a spark of the Logos that permeates the Universe and two inclinations. They saw the Yetzer Tov (good inclination) to be the result of the rational mind in control over the emotions, and the Yetzer Ra (evil inclination) to be the result of the emotions unrestrained and out of the control of the rational mind.

To apply a modern metaphor, the ancient Hebraic Stoics taught that the emotions should be in the passenger’s seat, and the rational mind should be in the driver’s seat.

As Ben Zoma taught “Who is strong? He who controls his inclinations.”  (m.Avot 4:1) citing as his proof text, from Proverbs: “He that is slow to anger is better than the mighty: and he that rules his spirit, than he that takes a city.” (Proverbs 16:32 HRV)

If you would like to see more of these Hebraic Stoicism blogs, please support this work of restoration of Hebraic Stoicism by donating by Paypal to donations@wnae.org

This coming week’s (9/4/2021) Parsha is Nitzavim (Deuteronomy 29:9–30:2). In this week’s Torah portion we read:

[11] For this commandment which I command thee this day, it is not hidden from thee, neither is it far off.
[12] It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it?
[13] Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it?
[14] But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it.
(Deut. 30:11-14 KJV)

Philo of Alexandria writes of this passage of Torah:

(66) But vain opinion, setting up pride as a god, has descended down to the very lowest depths of the sea in its researches to see whether there is any beautiful thing which might become an object of the outward senses lying covered anywhere; and finding many species of precious stones, some adhering closely to the rocks, and others lying concealed in oyster-shells, which are more valuable still, has thus shown a great desire to deceive the sight; (67) and for the sake of the requirements of wisdom, or temperance, or courage, or justice, even that portion of the earth which is naturally inaccessible is travelled over, and seas which are dangerous to navigate are sailed over at any season of the year by sailors. (68) And yet, what need is there, either of long journeys over the land, or of long voyages, for the sake of investigating the seeking out virtue, the roots of which the Creator has laid not at any great distance, but so near, as the wise lawgiver of the Jews says, (Deut. 30:14.) “They are in thy mouth, and in thy heart, and in thy hands:” intimating by these figurative expressions the words, and actions, and designs of men; all of which stand in need of careful cultivation.
(All Good Men are Free 66-68)

Philo is telling us that the four virtues are not to be found in any external place or thing, they are “near”, in that they come from within. Philo here, identifies the four virtues with the “word” (Logos) in Deut. 30:14. The four virtues are the natural result of rational thinking, and naturally arise from elevating reason (Logos) above the passions.

In the ancient Hebraic Stoic work, 4Maccabees (also known as On the Supremacy of Reason) we read:

21 Now when Elohim fashioned man, he planted in him emotions and inclinations,
22 but at the same time he enthroned the mind among the senses as a sacred governor over them all.
23 To the mind he gave the Torah; and one who lives subject to this will rule a kingdom that is temperate, just, good, and courageous.
(4Macc. 2:21-23)

And as Philo of Alexandria concluded:

“For these passions are the causes of all good and of all evil; of good when they submit to the authority of dominant reason, and of evil when they break out of bounds and scorn all government and restraint.”
(Life of Moses 1; VI, 26)

5 If riches are a desirable possession in life,
what is richer than wisdom who effects all things?
6 And if understanding is effective,
who more than she is fashioner of what exists?
7 And if any one loves righteousness,
her [wisdom’s] labors are virtues;
for she teaches self-control and prudence,
justice and courage;
nothing in life is more profitable for men than these.
(Wisdom of Solomon 8:5-7 RSV)

The author of 4Maccabees calls the four virtues “kinds of wisdom”:

Now the kinds of wisdom are rational judgment, justice, courage, and self-control.
(4Macc. 1:18)

Philo saw the presence of “an allegorical spirit” in the Torah, and specifically in these verses about the Garden of Eden or Paradise, an allegory in which he saw “…the paradise, made by God, all the plants were endowed in the souls and reason, producing for their fruit the different virtues,…”.  He writes:

(153) …But in the paradise, made by God, all the plants were endowed in the souls and reason, producing for their fruit the different virtues, and, moreover, imperishable wisdom and prudence, by which honourable and dishonourable things are distinguished from one another, and also a life free from disease, and exempt from corruption, and all other qualities corresponding to these already mentioned. (154) And these statements appear to me to be dictated by a philosophy which is symbolical rather than strictly accurate. For no trees of life or of knowledge have ever at any previous time appeared upon the earth, nor is it likely that any will appear hereafter. But I rather conceive that Moses was speaking in an allegorical spirit, intending by his paradise to intimate the dominant character of the soul, which is full of innumerable opinions as this figurative paradise was of trees…. (On Creation 153-154)

Elsewhere Philo writes about the river that went out of Eden to water the garden:

(125) As, therefore, the seeds and plants which are put into the ground grow and blossom through being irrigated, and are thus made fertile for the production of fruits, but if they are deprived of moisture they wither away, so likewise the soul, as it appears when it is watered with the wholesome stream of wisdom, shoots forth, and brings fruit to perfection….

(127) On which account it is said in Genesis, “And a fountain went up from the earth, and watered all the face of the Earth.” (Gen. 2:6).  …In this way in truth, it is that the word (Logos) of God irrigates the virtues; for that is the beginning and the fountain of all good actions. (128) And the lawgiver shows this, when he says, “And a river went out of Eden to water the Paradise; and from thence it is divided into four Heads.” (Gen. 2:10) For there are four generic virtues: prudence, courage, self-control, and justice. And of these, every single one is a princess and a ruler; and he who has acquired them is, from the moment of the acquisition, a ruler and a king, even if he has no abundance of any kind of treasure; (129) for the meaning of the expression, “it is divided into four heads,” is … nor distance; but virtue exhibits the pre-eminence and the power. And these spring from the word  [Logos] of God as from one root, which he compares to a river, on account of the unceasing and everlasting flow of salutary words and doctrines, by which it increases and nourishes the souls that love God. (Philo; On the Posterity of Cain and His Exile; 125, 127-129)

Notice that Philo says:

And of these, every single one is a princess and a ruler; and he who has acquired them is, from the moment of the acquisition, a ruler and a king, even if he has no abundance of any kind of treasure;

Philo gives a more detailed explanation in Book I of his Allegorical Interpretations (I have quoted the relevant verse from the HRV version for reference):

And a river went out of Eden to water the garden, and from there it was parted and became four heads. (Gen. 2:10 HRV)

XIX. (63) “And a river goes forth out of Eden to water the Paradise. From thence it is separated into four heads: the name of the one is Pheison. That is the one which encircles the whole land of Evilat. There is the country where there is gold, and the gold of that land is good. There also are the carbuncle and the sapphire stone. And the name of the second river is Gihon; this is that which encircles the whole land of Ethiopia. And the third river is the Tigris. This is the river which flows in front of the Assyrians. And the fourth river is the Euphrates.” (Gen. 2:10-13) In these words Moses intends to sketch out the particular virtues. And they also are four in number, prudence, temperance, courage, and justice. Now the greatest river from which the four branches flow off, is generic virtue, which we have already called goodness; and the four branches are the same number of virtues. (64) Generic virtue, therefore, derives its beginning from Eden, which is the wisdom of God; which rejoices and exults, and triumphs, being delighted at and honoured on account of nothing else, except its Father, God, and the four particular virtues, are branches from the generic virtue, which like a river waters all the good actions of each, with an abundant stream of benefits. (65) Let us examine the expressions of the writer: “A river,” says he, “goes forth out of Eden, to water the Paradise.” This river is generic goodness; and this issues forth out of the Eden of the wisdom of God, and that is the word of God. For it is according to the word of God, that generic virtue was created. And generic virtue waters the Paradise: that is to say, it waters the particular virtues. But it does not derive its beginnings from any principle of locality, but from a principle of preeminence. For each of the virtues is really and truly a ruler and a queen. And the expression, “is separated,” is equivalent to “is marked off by fixed boundaries;” since wisdom appoints them settled limits with reference to what is to be done. Courage with respect to what is to be endured; temperance with reference to what is to be chosen; and justice in respect of what is to be distributed. (Allegorical  Interpretation I, 63-65)

Philo’s Midrash on Genesis 2:10 teaches that generic virtue goes out as an unceasing and everlasting flow from the Word (Logos) of Elohim to increase and nourish specific virtues in the souls of those that love Elohim and that from there generic virtue is marked off by fixed boundaries as prudence, courage, self-control, and justice and that each of these is a ruler and a queen that helps us to rule over our passions.

In other words, the four virtues naturally arise from the spark of the logos within us, our rational minds, i.e. logic. This is why Philo says:

“For these passions are the causes of all good and of all evil; of good when they submit to the authority of dominant reason, and of evil when they break out of bounds and scorn all government and restraint.”
(Life of Moses 1; VI, 26)

Courage naturally results from the rational mind overcoming fear.

Self Control is the natural result of the rational mind overcoming desire.

Prudence is the natural result of decisions made by the rational mind rather tan unduly influenced by the passions.

Justice is the natural result of the objective rather than subjective thinking that is characteristic of logic. This unbiased judgement guides us to love others as we do ourselves (Lev. 18:19), to do onto others as we would have them do onto us, and to do not to others what is hateful to ourselves.

Thus the four cardinal virtues naturally emerge from logic, such that the “passions are the causes of all good and of all evil” just as Philo states, “of good when they submit to the authority of dominant reason, and of evil when they break out of bounds and scorn all government and restraint.” (Life of Moses 1; VI, 26)

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This coming week’s (8/28/2021) Parsha is Ke Tavo (Deut. 26:1-29:8). In this week’s Torah portion we read about the commandment against moving a landmark:

Cursed be he that removeth his neighbour’s landmark. And all the people shall say, Amen.
(Deut. 27:17 KJV)

In its plain, simple meaning, this commandment in the Torah teaches a aspect of the virtue of justice, and respecting the rights of others.

However, Philo of Alexandria sees something deeper in these words of Torah. He writes:

(107) And the Lord God said to the serpent, “Thou art cursed over every creature and over all the beasts of the field.” As joy being a good state of the passions is worthy to be prayed for; so also pleasure is worthy to be cursed being a passion, which has altered the boundaries of the soul, and has rendered it a lover of the passions instead of a lover of virtue. And Moses says in his curses, that “He is cursed who removes his neighbour’s land Mark,”(Deut 27:17), for God placed virtue, that is to say, the tree of life, to be a land mark, and a law unto the soul. But pleasure has removed this, placing in its stead the land mark of vice, the tree of death,
(Allegorical Interpretation, III 107)

And elsewhere:

(83) Do thou, therefore, O my mind, avoid Adah, who bears witness to evil things, and who is borne witness to on each of its attempts at such things. And if you think fit to take her as a partner, she will bring forth to you the greatest possible evil, namely, Jubal, (Gen. 4:20.) the interpretation of which name is “changing;” for if you are delighted with any chance testimony, you will become desirous to upset and overturn every thing, changing the limits which have been affixed by nature to every thing. (84) And Moses is very indignant with such people as these, and curses them, saying, “Cursed is he that removeth his neighbour’s Landmark.”(Deut. 27:17.) And what he means by one’s neighbours, and that which is near to a man, is the good. “For it is not good,” says he, “to depart to the heaven, nor to go beyond the Sea,”(Deut. 30:12.) in the search after what is good; for that stand near to, and close by, each individual.
(On the Posterity of Cain and His Exile 83)

Philo’s allegory interprets the neighbor to represent “the good” the landmark to represent virtue, and the one removing the landmark to represent pleasure in specific, and the passions in general. Such that this allegory teaches us the virtue of self control, to set proper limits (boundaries) for ourselves, and not to compromise these limits.

If you would like to see more of these weekly Stoic Torah studies, please support this work of restoration of Hebraic Stoicism by donating by Paypal to donations@wnae.org

This coming week’s (8/21/2021) Parsha is Ke Tetze (Deut. 21:10-25:19). In this week’s Torah portion we read about the law of equal weights and measures:

[13] Thou shalt not have in thy bag divers weights, a great and a small.
[14] Thou shalt not have in thine house divers measures, a great and a small.
[15] But thou shalt have a perfect and just weight, a perfect and just measure shalt thou have: that thy days may be lengthened in the land which the LORD thy God giveth thee.
[16] For all that do such things, and all that do unrighteously, are an abomination unto the LORD thy God.
(Deut. 25:13-16 KJV)

Philo of Alexandria writes of this law:

(161) And if there is any one in the world who is a praiser of equality, that man is Moses. In the first place composing hymns in its honour, and in every place, and calling it the especial property of justice, as in fact its very name to some degree shows, to Divide (the Greek is dicha temnein, as if dikaiosyne, “justice,” were derive from dicha, “in two parts.”) bodies and things into two equal parts; and in the second place blaming injustice, the worker of the most disgraceful inequality; (162) and inequality has been the parent of two wars, foreign and civil war, as on the other hand equality is the parent of peace. And he also utters the most manifest panegyric on justice, and the most undeniable reproach of injustice when he says, “You shall not commit injustice in any judgment, nor in measures, or weights, or balances: a just balance, and just weights, and a just heap, shall be Yours.”(Lev. 19:35.) And in Deuteronomy he says, “There shall not be a false weight in thy bag; thy weight shalt be true and just; there shall not be a little weight and a large one; that thy days may be multiplied upon the earth, which the Lord thy God giveth thee for an inheritance, because every one who committeth injustice is an abomination to the Lord.” (Deut. 25:13.)
(Who is the Heir of Divine Things? 161-162)

Justice is the natural result of the objective rather than subjective thinking that is characteristic of logic. This unbiased judgement guides us to love others as we do ourselves (Lev. 18:19), to do onto others as we would have them do onto us, and to do not to others what is hateful to ourselves.

The Torah definition of Justice, also found in this weeks Torah reading, might well be:

You shall love your neighbor
as yourself.
(Lev. 19:18)

This statement equates our love for others with our love for ourselves.  It is the basis with the saying by the Ba’al Shem Tov (founder of Hasidic Judaism):

It lies upon you to love your comrade as one like yourself.
And who knows as you do your many defects?
As you are nonetheless able to love yourself,
so love your fellow no matter how many defects you may see in him.
– Rabbi Yisrael ben Eliezer (The Besht)

One of the most significant parallels between Yeshua and Hillel is Their profound teaching of Love.

Yeshua taught:

You have heard that it was said
“You shall love your neighbor and hate your enemy.”
But I say to you, love your enemies, bless those who curse you,
do good to those who hate you,
and pray for those who spitefully use you persecute you
that you may be sons of your Father in heaven;
for He makes His sun rise on the evil and on the good,
and sends rain on the just and on the unjust.
For if you love those who love you, what reward have you?
Do not even the tax collectors do the same?
And if you greet your brethren only,
what do you do more than others?
Do not even the tax collectors do so?
(Mt. 5:43-47)

Yeshua here begins by quoting the Tanak “Love your neighbor” (Lev. 19:18) but then gives the Qumran corollary “hate your enemy.” To Yeshua (and presumably Hillel) the issue is the interpretation of “neighbor.” In his Parable of the Good Samaritan (Lk. 10:29-36) Yeshua argues that we cannot be sure who our “neighbor” is, so in order to make sure we do not violate Lev. 19:18 we should love everyone.  We are prohibited from hating others, as we read in the Tanak:

28 This also were an iniquity to be punished by the judges, for I should have lied to El that is above.
29 If I rejoiced at the destruction of him that hated me, or exulted when evil found him—
(Job 31:28-29 HRV)

This is very much in keeping with Socrates’ thoughts on justice which we discussed earlier.

Yeshua of Nazareth said:

Judge not, and you will not be judged,
condemn not, and you will not be condemned.
For with what judgment you judge, you will be judged;
and with what measure you mete, it will be measured to you again.
(Matt. 7:1-2 HRV)

This poetic statement is complete only in Hebrew Matthew. In the Aramaic and in the Greek only parts of this poetic statement are preserved by Matthew (Mt. 7:1-2) while other parts are preserved in Luke (Luke 6:37-38):

[A] Judge not, and you will not be judged,
[B] condemn not, and you will not be condemned.

[A] For with what judgment you judge, you will be judged;
[B] and with what measure you mete, it will be measured to you again.

Aramaic and Greek Matthew omit “condemn not, and you will not be condemned” Aramaic and Greek Luke omit “For with what judgment you judge, you will be judged”

The initial statement in Mt. 7:1 Judge not, and you will not be judged, condemn not, and you will not be condemned has been totally misunderstood by those who have neglected the context of the statement.

The statements here serve as a basis for the Golden Rule in Mt. 7:12 giving it a basis in the Torah commands surrounding equal weights and measures. One of the Oral Laws recorded in the Mishna relating to weights and measures says:

By the same measure by which a man metes out [to others]
they mete out to him…
(m.Sotah 1:7)

This Oral Law is the obvious source for Yeshua’s statement.

This Oral Law may be stated because of its traditional application to the concepts taught in the previous verses (6:18-34). As we read in the Midrash Rabbah:

Elohim only rewards measure for measure.
(Exodus Rabbah 1 (5b))

And in the Targum Yerushalami:

Measure corresponds to measure.
With the measure with which someone measures (on earth)
It will be measured to him in heaven,
May it be a good or a bad measure.
(Targum Yerushalami to Gen. 38:26)

In the Midrash Siphre:

With the measure with which you measured,
I measure unto you.
(Siphre Deut. 308 (133b))

And in the Midrash Rabbah we read:

As the weaver weaves on his spindle, so he receives it;
with his (own) spindle he takes it.
As the pan boils over, so it pours it (the contents)
out down its sides. Everything that one spits upwards into the
air, falls back on his own face.
(Eccl. Rabbah 7, 9 (105a))

Yeshua uses this concept to draw the following

For with what judgment you judge,
you will be judged

Similar statements appears in the Mishna:

…do not judge your fellow until you are in his place…
(m.Avot 2:4)

…give everyone the benefit of the doubt…
(m.Avot 1:6)

When Yeshua says “Judge not, and you will not be judged, condemn not, and you will not be condemned” in context he is saying that we will be judged by the same standards we judge others. Up until this point Yeshua has only applied this to our relationship with Elohim, but in the following verses Yeshua will apply it to our relationship with others as well.

Yeshua continues:

3 And how [do] you see the splinter in your brother’s eye, but see not the beam that is in your own eye?
4 And how [do] you say to your brother, Suffer it now brother, so that I may pull out the splinter out of your eye: and behold, a beam is in your own eye?
5 You hypocrite! Pull out at the first, the beam from your own eye: and then you will be able to see, to pull out the splinter out of your brother’s eye.
(Matt. 7:3-5 HRV)

The phrase “a beam is in your own eye” is given as an illustration of the concept laid out in the first two verses, but now the application is to our relationships with others.

Similarly we read in the Talmud:

R.Johanan further said: What is the import of the words,
And it came to pass in the days of the judging of the judges?
It was a generation which judged its judges.
If the judge said to a man, ‘Take the splinter from between
your teeth,’ he would retort, ‘Take the beam from between your eyes.’
(b. Baba Barta 15b)

R. Tarfon said, I wonder whether there is any one
in this generation who accepts reproof, for if one says to him:
Remove the mote from between your eyes,
he would answer: Remove the beam from between your eyes!
(Arakin 16b)

Trim yourself and then trim others.
(b.San. 18a; 19a & b.Bab.M. 107b)

Let us pick off the straws from ourselves,
before we do it to others.
(j.Ta’an. 65a)

After a bit Yeshua gives the statement known as the Golden Rule:

Therefore whatever you would that men should do to you,
do you even so to them: for this is the Torah and the Prophets.
(Matt. 7:12 HRV)

This reads very closely with Hillel’s famous statement as found in the Talmud:

What is hateful to you, do not do to your neighbor
that is the whole Torah…
(b.Shabbat 31a)

Of course Yeshua’s “Golden Rule” has long been recognized as a positive restatement of Hillel’s statement, but many are unaware that even earlier this wise saying had been passed from Toviel to his son Toviyah in the Apocryphal Book of Toviyah (Tobit):

…that which you hate to be done to you,
do not you to others.
(Tobit 4:15 HRV).

Likewise we also read in the Mishnah:

Let the respect owing to your fellow,
be as precious to you as the respect owing to yourself.
(m.Avot 2:10)

and:

Let your fellow’s money
be as precious to you as your own.
(m.Avot 2:12)

So a good definition for justice might be “whatever you would that men should do to you, do you even so to them but that which you hate to be done to you, do not you to others” With this rule we place ourselves on one side of the scales of justice and others on the other side.

Thus the virtue of justice naturally emerge from the objective thinking indicative of logic, such that the “passions are the causes of all good and of all evil” just as Philo states, “of good when they submit to the authority of dominant reason, and of evil when they break out of bounds and scorn all government and restraint.” (Life of Moses 1; VI, 26)

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In the ancient Hebraic Stoic work, 4Maccabees (also known as On the Supremacy of Reason) we read concerning this verse:

21 Now when Elohim fashioned man, he planted in him emotions and inclinations,
22 but at the same time he enthroned the mind among the senses as a sacred governor over them all.
23 To the mind he gave the Torah; and one who lives subject to this will rule a kingdom that is temperate, just, good, and courageous.
(4Macc. 2:21-23)

And as Philo of Alexandria concluded:

“For these passions are the causes of all good and of all evil; of good when they submit to the authority of dominant reason, and of evil when they break out of bounds and scorn all government and restraint.”
(Life of Moses 1; VI, 26)

5 If riches are a desirable possession in life,
what is richer than wisdom who effects all things?
6 And if understanding is effective,
who more than she is fashioner of what exists?
7 And if any one loves righteousness,
her [wisdom’s] labors are virtues;
for she teaches self-control and prudence,
justice and courage;
nothing in life is more profitable for men than these.
(Wisdom of Solomon 8:5-7 RSV)

The author of 4Maccabees calls the four virtues “kinds of wisdom”:

Now the kinds of wisdom are rational judgment, justice, courage, and self-control.
(4Macc. 1:18)

Philo saw the presence of “an allegorical spirit” in the Torah, and specifically in these verses about the Garden of Eden or Paradise, an allegory in which he saw “…the paradise, made by God, all the plants were endowed in the souls and reason, producing for their fruit the different virtues,…”.  He writes:

(153) …But in the paradise, made by God, all the plants were endowed in the souls and reason, producing for their fruit the different virtues, and, moreover, imperishable wisdom and prudence, by which honourable and dishonourable things are distinguished from one another, and also a life free from disease, and exempt from corruption, and all other qualities corresponding to these already mentioned. (154) And these statements appear to me to be dictated by a philosophy which is symbolical rather than strictly accurate. For no trees of life or of knowledge have ever at any previous time appeared upon the earth, nor is it likely that any will appear hereafter. But I rather conceive that Moses was speaking in an allegorical spirit, intending by his paradise to intimate the dominant character of the soul, which is full of innumerable opinions as this figurative paradise was of trees…. (On Creation 153-154)

Elsewhere Philo writes about the river that went out of Eden to water the garden:

(125) As, therefore, the seeds and plants which are put into the ground grow and blossom through being irrigated, and are thus made fertile for the production of fruits, but if they are deprived of moisture they wither away, so likewise the soul, as it appears when it is watered with the wholesome stream of wisdom, shoots forth, and brings fruit to perfection….

(127) On which account it is said in Genesis, “And a fountain went up from the earth, and watered all the face of the Earth.” (Gen. 2:6).  …In this way in truth, it is that the word (Logos) of God irrigates the virtues; for that is the beginning and the fountain of all good actions. (128) And the lawgiver shows this, when he says, “And a river went out of Eden to water the Paradise; and from thence it is divided into four Heads.” (Gen. 2:10) For there are four generic virtues: prudence, courage, self-control, and justice. And of these, every single one is a princess and a ruler; and he who has acquired them is, from the moment of the acquisition, a ruler and a king, even if he has no abundance of any kind of treasure; (129) for the meaning of the expression, “it is divided into four heads,” is … nor distance; but virtue exhibits the pre-eminence and the power. And these spring from the word  [Logos] of God as from one root, which he compares to a river, on account of the unceasing and everlasting flow of salutary words and doctrines, by which it increases and nourishes the souls that love God. (Philo; On the Posterity of Cain and His Exile; 125, 127-129)

Notice that Philo says:

And of these, every single one is a princess and a ruler; and he who has acquired them is, from the moment of the acquisition, a ruler and a king, even if he has no abundance of any kind of treasure;

Philo gives a more detailed explanation in Book I of his Allegorical Interpretations (I have quoted the relevant verse from the HRV version for reference):

And a river went out of Eden to water the garden, and from there it was parted and became four heads. (Gen. 2:10 HRV)

XIX. (63) “And a river goes forth out of Eden to water the Paradise. From thence it is separated into four heads: the name of the one is Pheison. That is the one which encircles the whole land of Evilat. There is the country where there is gold, and the gold of that land is good. There also are the carbuncle and the sapphire stone. And the name of the second river is Gihon; this is that which encircles the whole land of Ethiopia. And the third river is the Tigris. This is the river which flows in front of the Assyrians. And the fourth river is the Euphrates.” (Gen. 2:10-13) In these words Moses intends to sketch out the particular virtues. And they also are four in number, prudence, temperance, courage, and justice. Now the greatest river from which the four branches flow off, is generic virtue, which we have already called goodness; and the four branches are the same number of virtues. (64) Generic virtue, therefore, derives its beginning from Eden, which is the wisdom of God; which rejoices and exults, and triumphs, being delighted at and honoured on account of nothing else, except its Father, God, and the four particular virtues, are branches from the generic virtue, which like a river waters all the good actions of each, with an abundant stream of benefits. (65) Let us examine the expressions of the writer: “A river,” says he, “goes forth out of Eden, to water the Paradise.” This river is generic goodness; and this issues forth out of the Eden of the wisdom of God, and that is the word of God. For it is according to the word of God, that generic virtue was created. And generic virtue waters the Paradise: that is to say, it waters the particular virtues. But it does not derive its beginnings from any principle of locality, but from a principle of preeminence. For each of the virtues is really and truly a ruler and a queen. And the expression, “is separated,” is equivalent to “is marked off by fixed boundaries;” since wisdom appoints them settled limits with reference to what is to be done. Courage with respect to what is to be endured; temperance with reference to what is to be chosen; and justice in respect of what is to be distributed. (Allegorical  Interpretation I, 63-65)

Philo’s Midrash on Genesis 2:10 teaches that generic virtue goes out as an unceasing and everlasting flow from the Word (Logos) of Elohim to increase and nourish specific virtues in the souls of those that love Elohim and that from there generic virtue is marked off by fixed boundaries as prudence, courage, self-control, and justice and that each of these is a ruler and a queen that helps us to rule over our passions.

In other words, the four virtues naturally arise from the spark of the logos within us, our rational minds, i.e. logic. This is why Philo says:

“For these passions are the causes of all good and of all evil; of good when they submit to the authority of dominant reason, and of evil when they break out of bounds and scorn all government and restraint.”
(Life of Moses 1; VI, 26)

Courage naturally results from the rational mind overcoming fear.

Self Control is the natural result of the rational mind overcoming desire.

Prudence is the natural result of decisions made by the rational mind rather tan unduly influenced by the passions.

Justice is the natural result of the objective rather than subjective thinking that is characteristic of logic. This unbiased judgement guides us to love others as we do ourselves (Lev. 18:19), to do onto others as we would have them do onto us, and to do not to others what is hateful to ourselves.

Thus the four cardinal virtues naturally emerge from logic, such that the “passions are the causes of all good and of all evil” just as Philo states, “of good when they submit to the authority of dominant reason, and of evil when they break out of bounds and scorn all government and restraint.” (Life of Moses 1; VI, 26)

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This coming week’s (8/14/2021) Parsha is Shoftim (Deut. 16:18-21:9). In this week’s Torah portion we read:

When thou goest out to battle against thine enemies, and seest horses, and chariots, and a people more than thou, be not afraid of them: for the LORD thy God is with thee, which brought thee up out of the land of Egypt.
(Deut. 20:1 KJV)

This passage teaches us the virtue of courage, but Philo of Alexandria sees a deeper allegory in this passage. He writes:

(72) Therefore now, leaving the consideration of these neighing animals, and of the parties carried by them, investigate, if you will, the condition of your own soul. For in its several parts you will find both horses and a rider in the fashion of a charioteer, just as you do in external things. (73) Now, the horses are appetite and passion, the one being male and the other female. On this account, the one giving itself airs, wishes to be unrestrained and free, and holds its head erect, as a male animal naturally does; and the other, not being free, but of a slavish disposition, and rejoicing in all kinds of crafty wickedness, devours the house, and destroys the house, for she is female. And the rider and charioteer is one, namely the mind. When, indeed, the mounts with prudence, he is a charioteer; but when he does so with folly, then he is but a rider. (74) For a fool, through ignorance, is unable to keep hold of the reins; but they, falling from his hands, drop on the ground. And the animals, immediately that they have got the better of the reins, run on in an ill-regulated and unrestrained course. (75) But the man who has mounted behind them, not being able to take hold of anything by which he may steady himself, falls, and lacerating his knees and his hands and his face, like a miserable man as he is, he bitterly weeps over his disaster; and after hanging by his feet to the chariot after he has been overturned, he is suspended, with his face upwards, lying on his back; and as the chariot proceeds, he is dragged along, and injured in his head, and neck, and both his shoulders; and then, being hurried on in this direction and in that, and being dashed against everything which lies in the way, he endures a most pitiable death. (76) He then meets with an end, such as I have been describing; and the chariot, being lightened by his fall and bounding along violently, when, at last, it is dashed to the ground in the rebound, is easily broken to pieces, so that it can never again be joined or fastened together. And the animals, being now released from everything which could restrain them, proceed at random, and are frantic, and do not cease galloping on, till they are tripped up and fall, or till they are hurried over some high precipice, and so are dashed to pieces and destroyed. (77) In this manner, then, it seems that the whole chariot of the soul is destroyed, with its passengers; and all through the carelessness or unskilfulness of the driver. But it is desirable for them that such horses, and such drivers, and riders, so wholly without skill, should be destroyed, in order that the faculties of virtue may be roused; for when folly has fallen, it follows of necessity that wisdom must rise up. (78) On this account Moses, in his passages of exhortation, says, “If thou goest forth to battle against thy enemies, and if thou seest numbers of horses, and riders, and people, be not afraid, because the Lord thy God is with Thee.” (Deut. 20:1.) For we must neglect anger and desire, and, in short, all the passions, and indeed the whole company of reasonings, which are mounted upon each of the passions as upon horses, even if they believe that they can exert irresistible strength; at least, all those must do so who have the power of the great King holding a shield over them, and in every place, and at every time, fighting in their defence.
(On Husbandry 72-78)

(62) “For if,” says Moses, “you go forth to war against your enemies and see a horse,” the emblem of arrogant and restive passion which scorns all control, “and a rider,” the symbol of the mind devoted to the service of the passions, riding upon it, “and a great body of your people,” admirers of those before-mentioned passions, and following in a solid phalanx, “you shall not be terrified so as to flee from them,” for you, though only a single person, shall have a single being for your ally, “because the Lord your God is on your side;” (Deut. 20:1.)
(Migration of Abraham 62)

We can overcome, not only fear, but also gain dominion “over anger and desire, and, in short, all the passions, and indeed the whole company of reasonings, which are mounted upon each of the passions as upon horses” if our rational mind has control of the reins and our passions do not run out of control, such that our mind is just a rider being pulled along by our emotions for an out of control ride that will dash our souls to pieces like an out of control chariot.

I have been writing these Hebraic Stoicism weekly Torah Parsha blogs for several weeks now, starting back at the weekly reading for the beginning of Exodus. We are now halfway thru Deuteronomy. Research for this blog takes time. No one, to my knowledge, has done this since the Jewish community of Alexandria was destroyed by Rome in 116 C.E.

This is likely the kind of teaching once given in the Great Synagogue of Alexandria, of which the Talmud says:

It has been taught, R. Judah stated, He who has not seen the double colonnade of Alexandria in Egypt has never seen the glory of Israel. It was said that it was like a huge basilica, one colonnade within the other, and it sometimes held twice the number of people that went forth from Egypt. There were in it seventy-one cathedras of gold, corresponding to the seventy-one members of the Great Sanhedrin, not one of them containing less than twenty-one talents of gold, and a wooden platform in the middle upon which the attendant of the Synagogue stood with a scarf in his hand. When the time came to answer Amen, he waved his scarf and all the congregation duly responded. They moreover did not occupy their seats promiscuously, but goldsmiths sat separately, silversmiths separately, blacksmiths separately, metalworkers separately and weavers separately, so that when a poor man entered the place he recognized the members of his craft and on applying to that quarter obtained a livelihood for himself and for the members of his family.
(b.Sukkot 51b)

But I must redeem my time with prudence. If you are benefiting from this blog, please let me know. I need your feedback. I am going to have to make some life decisions soon about what I can afford to spend time on, and what I cannot. So leave me feedback, and let me know what you think, is this blog befitting you?

Most importantly If you would like to see more of these weekly Stoic Torah studies, please support this work of restoration of Hebraic Stoicism by donating by Paypal to donations@wnae.org

This coming week’s (8/07/2021) Parsha is Re’eh (Deut. 11:26-16:17). In this Torah portion, we are reminded that several of the commandments in the Torah condition us in the virtue of self-control.

For example in Deut. 14:3-21 we are reminded about unkosher foods:

[3] Thou shalt not eat any abominable thing.
[4] These are the beasts which ye shall eat: the ox, the sheep, and the goat,
[5] The hart, and the roebuck, and the fallow deer, and the wild goat, and the pygarg, and the wild ox, and the chamois.
[6] And every beast that parteth the hoof, and cleaveth the cleft into two claws, and cheweth the cud among the beasts, that ye shall eat.
[7] Nevertheless these ye shall not eat of them that chew the cud, or of them that divide the cloven hoof; as the camel, and the hare, and the coney: for they chew the cud, but divide not the hoof; therefore they are unclean unto you.
[8] And the swine, because it divideth the hoof, yet cheweth not the cud, it is unclean unto you: ye shall not eat of their flesh, nor touch their dead carcase.
[9] These ye shall eat of all that are in the waters: all that have fins and scales shall ye eat:
[10] And whatsoever hath not fins and scales ye may not eat; it is unclean unto you.
[11] Of all clean birds ye shall eat.
[12] But these are they of which ye shall not eat: the eagle, and ossifrage, and the ospray,
[13] And the glede, and the kite, and the vulture after his kind,
[14] And every raven after his kind,
[15] And the owl, and the night hawk, and the cuckow, and the hawk after his kind,
[16] The little owl, and the great owl, and the swan,
[17] And the pelican, and the gier eagle, and the cormorant,
[18] And the stork, and the heron after her kind, and the lapwing, and the bat.
[19] And every creeping thing that flieth is unclean unto you: they shall not be eaten.
[20] But of all clean fowls ye may eat.
[21] Ye shall not eat of any thing that dieth of itself: thou shalt give it unto the stranger that is in thy gates, that he may eat it; or thou mayest sell it unto an alien: for thou art an holy people unto the LORD thy God. Thou shalt not seethe a kid in his mother’s milk.
(Deut. 14:3-21 KIV)

Why did YHWH give us the Koshrut (Kosher laws)? Some say they were given for health reasons, others say they were given for no reason we can ever know.  The first century Jewish writer Philo of Alexandria believed that they were given to teach us the virtue of self-control.  He wrote:

XVII (100) Moreover, Moses has not granted an unlimited possession and use of all other animals to those who partake in his sacred constitution, but he has forbidden with all his might all animals, whether of the land, or of the water, or that fly through the air, which are most fleshy and fat, and calculated to excite treacherous pleasure, well knowing that such, attracting as with a bait that most slavish of all the outward senses, namely, taste, produce insatiability, an incurable evil to both souls and bodies, for insatiability produces indigestion, which is the origin and source of all diseases and weaknesses. (101) Now of land animals, the swine is confessed to be the nicest of all meats by those who eat it, and of all aquatic animals the most delicate are the fish which have no scales; and Moses is above all other men skilful in training and inuring persons of a good natural disposition to the practice of virtue by frugality and abstinence, endeavouring to remove costly luxury from their characters,
(Special Laws IV)

This is in keeping with the teaching of 4th Maccabees which says:

For whence is it, otherwise, that when urged on to forbidden meats, we reject the gratification which would ensue from them? Is it not because reasoning is able to command the appetites? I believe so. 34 Hence it is, then, that when lusting after water-animals and birds, and fourfooted beasts, and all kinds of food which are forbidden us by the law, we withhold ourselves through the mastery of reasoning. 35 For the affections of our appetites are resisted by the temperate understanding, and bent back again, and all the impulses of the body are reined in by reasoning.
(4Maccabees 1:33-35)

Then in Deut. 15:1-3 we read about the year of releasing debts:

[1] At the end of every seven years thou shalt make a release.
[2] And this is the manner of the release: Every creditor that lendeth ought unto his neighbour shall release it;he shall not exact it of his neighbour, or of his brother; because it is called the LORD’s release.
[3] Of a foreigner thou mayest exact it again: but that which is thine with thy brother thine hand shall release;
(Deut. 15:1-3 KJV)

The author of 4th Maccabeees tells us that this commandment teaches us not only the virtue of self-control of our desires, but the virtue of justice as well:

[5] Thus the law says, “You shall not covet your neighbor’s wife…or anything that is your neighbor’s.“
[6] In fact, since the law has told us not to covet, I could prove to you all the more that reason is able to control desires. Just so it is with the emotions that hinder one from justice.
[7] Otherwise how could it be that someone who is habitually a solitary gormandizer, a glutton, or even a drunkard can learn a better way, unless reason is clearly lord of the emotions?
[8] Thus, as soon as a man adopts a way of life in accordance with the law, even though he is a lover of money, he is forced to act contrary to his natural ways and to lend without interest to the needy and to cancel the debt when the seventh year arrives.
[9] If one is greedy, he is ruled by the law through his reason so that he neither gleans his harvest nor gathers the last grapes from the vineyard. In all other matters we can recognize that reason rules the emotions.
(4Maccabees 2:5-9 RSV)

This weeks Torah portion demonstrates to us that the Torah teaches us to use our reason to exercise control our desires and emotions, so that we might manifest such virtues as self-control and justice.

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Today’s (7/31/2021) Parsha is Ekev (Deut. 7:12-11:25). In this Parsha we read:

[3] And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the LORD doth man live.
[4] Thy raiment waxed not old upon thee, neither did thy foot swell, these forty years.
[5] Thou shalt also consider in thine heart, that, as a man chasteneth his son, so the LORD thy God chasteneth thee.
[6] Therefore thou shalt keep the commandments of the LORD thy God, to walk in his ways, and to fear him.
[7] For the LORD thy God bringeth thee into a good land, a land of brooks of water, of fountains and depths that spring out of valleys and hills;
[8] A land of wheat, and barley, and vines, and fig trees, and pomegranates; a land of oil olive, and honey;
[9] A land wherein thou shalt eat bread without scarceness, thou shalt not lack any thing in it; a land whose stones are iron, and out of whose hills thou mayest dig brass.
[10] When thou hast eaten and art full, then thou shalt bless the LORD thy God for the good land which he hath given thee.
[11] Beware that thou forget not the LORD thy God, in not keeping his commandments, and his judgments, and his statutes, which I command thee this day:
[12] Lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein;
[13] And when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied;
[14] Then thine heart be lifted up, and thou forget the LORD thy God, which brought thee forth out of the land of Egypt, from the house of bondage;
[15] Who led thee through that great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought, where there was no water; who brought thee forth water out of the rock of flint;
[16] Who fed thee in the wilderness with manna, which thy fathers knew not, that he might humble thee, and that he might prove thee, to do thee good at thy latter end;
(Deut. 8:3-16 KJV)

In our study on Parsha Mishpatim we learned that the pillar of fire and smoke that led Israel thru the wilderness was the Logos.

In this week’s parsha we learn that when the Logos led Israel “through that great and terrible wilderness, wherein were fiery serpents, and scorpions,” (Deut. 8:15).

Philo of Alexandria gives an excellent allegorical understanding of these scorpions and serpents. he writes:

(84) For Moses speaks to the Israelites of God, “Who led ye then through that great and terrible wilderness, where there were biting serpents, and scorpions, and thirst; where there was no water? who brought forth for thee out of the hard rock a fountain of water? who fed thee with manna in the desert, which thy fathers knew Not?” (Deut. 8:15) Do you not see that not only did the soul, while longing for the passions which prevailed in Egypt, fall under the power of the serpents, but that, also, while it was in the wilderness, it was bitten by pleasure, that affection of varied and serpent-like appearance? And the work of pleasure has received a most appropriate name, for it is called a biting.
(Allegorical Interpretation, II, 84)

(86) Moreover, the soul falls in with a scorpion, that is to say, with dispersion in the wilderness; and the thirst, which is that of the passions,…
(Allegorical Interpretation, II, 86)

The serpents represents pleasure, while the scorpions represent pain and torment. These are the two root emotions from which all other emotions spring:

According to the Hebraic Stoic work “On the Supremacy of Reason” (4Maccabees) “the two most comprehensive types of the emotions are pleasure and pain” (4Macc. 1:20)

Each of these two root emotions is part of a past-present-future, cause and effect process of three emotions each:

21 The emotions of both pleasure and pain have many consequences.
22 Thus desire precedes pleasure and delight follows it.
23 Fear precedes pain and sorrow comes after.
(4 Macc. 1:21-23)

This gives us three “pleasure” emotions: desire, pleasure and delight, and three “pain” emotions “fear, pain and sorrow.”  A seventh emotion is “anger” which is rooted in both pleasure and pain:

Anger, as a man will see if he reflects on this experience, is an emotion embracing pleasure and pain.
(4Macc. 1:24)

This is because we use anger to attempt to transform some kind of pain, into a form of pleasure. It “feels good” to blow off steam.

So the seven basic emotions are desire, pleasure and delight, fear, pain and sorrow and anger.

The manna, like the pillar of fire, represents the Logos by which we overcome dominance from these emotions. Philo writes:

(174) He says also in Deuteronomy, “And he has humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knowest not, neither did thy fathers know, that he might make thee know that man shall not live by bread alone, but by every word which proceedeth out of the mouth of the Lord doth man Life.”(Deut. 8:3.) Now this illtreating and humbling of them is a sign of his being propitiated by them, for he is propitiated as to the souls of us who are wicked on the tenth day. For when he strips us of all our pleasant things, we appear to ourselves to be ill-treated, that is in truth to have God propitious to us. (175) And God also causes us hunger, not that which proceeds from virtue, but that which is engendered by passion and vice. And the proof of this is, that he nourishes us with his own word, which is the most universal of all things, for manna being interpreted, means “what?” and “what” is the most universal of all things; for the word of God is over all the world, and is the most ancient, and the most universal of all the things that are created. This word our fathers knew not; I speak not of those who are so in truth, but of those who are grey with age, who say, “Let us give them a guide, and let us turn Back”(Num. 14:1.) unto passion, that is to say, to Egypt. (176) Therefore, let God enjoin the soul, saying to it that, “Man shall not live by bread alone,” speaking in a figure, “but by every word that proceedeth out of the mouth of God,” that is to say, he shall be nourished by the whole word (Logos) of God, and by every portion of it. For the mouth is the symbol of the language, and a word is a portion of it. Accordingly the soul of the more perfect man is nourished by the whole word (Logos); but we must be contented if we are nourished by a portion of it.
(Allegorical Interpretation, III, 86)

So the fragment of the Logos within us, our rational minds, fed and led by the Logos (divine reason) helps us to overcome scorpions (pain) and serpents (pleasure), the two roots of all emotions, in our journey through the wilderness of this world.

If you would like to see more of these weekly Stoic Torah studies, please support this work of restoration of Hebraic Stoicism by donating by Paypal to donations@wnae.org

This weeks Torah parsha is Va’etchanan (Deut. 3:23-7:11) and includes a repetition of the Ten Commandments (Deut. 5:6-21), including the commandment to keep the Sabbath (Deut. 5:12-15)

Philo of Alexandria writes of this commandment:

The fourth commandment has reference to the sacred seventh day, that it may be passed in a sacred and holy manner. Now some states keep the holy festival only once in the month, counting from the new moon, as a day sacred to God; but the nation of the Jews keep every seventh day regularly, after each interval of six days; (97) and there is an account of events recorded in the history of the creation of the world, comprising a sufficient relation of the cause of this ordinance; for the sacred historian says, that the world was created in six days, and that on the seventh day God desisted from his works, and began to contemplate what he had so beautifully created; (98) therefore, he commanded the beings also who were destined to live in this state, to imitate God in this particular also, as well as in all others, applying themselves to their works for six days, but desisting from them and philosophising on the seventh day, and devoting their leisure to the contemplation of the things of nature, and considering whether in the preceding six days they have done anything which has not been holy, bringing their conduct before the judgment-seat of the soul, and subjecting it to a scrutiny, and making themselves give an account of all the things which they have said or done; the laws sitting by as assessors and joint inquirers, in order to the correcting of such errors as have been committed through carelessness, and to the guarding against any similar offences being hereafter repeated. (99) But God, on one occasion, employed the six days for the completion of the world, though he had no need of any length of time for such a purpose; but each man, as partaking of a mortal nature, and as being in need of ten thousand things for the unavoidable necessities of life, ought not to hesitate, even to the end of his life, to provide himself with all requisites, always allowing himself an interval of rest on the sacred seventh day. (100) Is it not a most beautiful recommendation, and one most admirably adapted to the perfecting of, and leading man to, every virtue, and above all to piety? The commandment, in effect says: Always imitate God; let that one period of seven days in which God created the world, be to you a complete example of the way in which you are to obey the law, and an all-sufficient model for your actions. Moreover, the seventh day is also an example from which you may learn the propriety of studying philosophy; as on that day, it is said, God beheld the works which he had made; so that you also may yourself contemplate the works of nature, and all the separate circumstances which contribute towards happiness. (101) Let us not pass by such a model of the most excellent ways of life, the practical and the contemplative; but let us always keep our eyes fixed upon it, and stamp a visible image and representation of it on our own minds, making our mortal nature resemble, as far as possible, his immortal one, in respect of saying and doing what is proper. And in what sense it is said that the world was made by God in six days, who never wants time at all to make anything, has been already explained in other passages where we have treated of allegories.
(The Decalogue 96-101)

And as Philo writes elsewhere:

(3) And his exordium, as I have already said, is most admirable; embracing the creation of the world, under the idea that the law corresponds to the world and the world to the law, and that a man who is obedient to the law, being, by so doing, a citizen of the world, arranges his actions with reference to the intention of nature, in harmony with which the whole universal world is regulated.
(Philo; On Creation 3)

And later he concludes:

(143) But since every city in which laws are properly established, has a regular constitution, it became necessary for this citizen of the world to adopt the same constitution as that which prevailed in the universal world. And this constitution is the right reason of nature, which in more appropriate language is denominated law, being a divine arrangement in accordance with which everything suitable and appropriate is assigned to every individual. But of this city and constitution there must have been some citizens before man, who might be justly called citizens of a mighty city, having received the greatest imaginable circumference to dwell in; and having been enrolled in the largest and most perfect commonwealth. (144) And who could these have been but rational divine natures, some of them incorporeal and perceptible only by intellect, and others not destitute of bodily substance, such in fact as the stars? And he who associated with and lived among them was naturally living in a state of unmixed happiness. And being akin and nearly related to the ruler of all, inasmuch as a great deal of the divine spirit had flowed into him, he was eager both to say and to do everything which might please his father and his king, following him step by step in the paths which the virtues prepare and make plain, as those in which those souls alone are permitted to proceed who consider the attaining a likeness to God who made them as the proper end of their existence.
(On Creation 143-144)

Or as he states elsewhere:

…for he [Moses] was not like any ordinary compiler of history, studying to leave behind him records of ancient transactions as memorials to future ages for the mere sake of affording pleasure without any advantage; but he traced back the most ancient events from the beginning of the world, commencing with the creation of the universe, in order to make known two most necessary principles. First, that the same being was the father and creator of the world, and likewise the lawgiver of truth; secondly, that the man who adhered to these laws, and clung closely to a connection with and obedience to nature, would live in a manner corresponding to the arrangement of the universe with a perfect harmony and union, between his words and his actions and between his actions and his words.
(On the Life of Moses 2, 48)

This weeks parsha reminds me of sabbath’s I used to spend with a close friend as a teen, hanging out at the Botanical Gardens and the Japanese gardens, abd just taking in nature. Those were wonderful sabbaths.

The Sabbath is a great time to contemplate nature and ask ourselves how we can better live in harmony and union with the Logos.

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This weeks Torah parsha is Devarim (Deut. 1:1-3:22) and includes Moshe’s admonition to judges:

[16] And I charged your judges at that time, saying, Hear the causes between your brethren, and judge righteously between every man and his brother, and the stranger that is with him.
[17] Ye shall not respect persons in judgment; but ye shall hear the small as well as the great; ye shall not be afraid of the face of man; for the judgment is God’s: and the cause that is too hard for you, bring it unto me, and I will hear it.
(Deut. 1:16-17 KJV)

The righteous judge, should judge impartially, without regard to who the parties who are before him are. Philo of Alexandria writes of this admonition:

(70) The third commandment given to a judge is to investigate the transactions themselves, in preference to showing any regard to the parties to the suit; and to attempt, in every imaginable manner, to separate himself from all respect of persons; constraining himself to an ignorance and forgetfulness of all those things of which he has any knowledge or recollection; such as relations, friends, countrymen or foreigners, enemies or hereditary connections, so that neither affection nor hatred may overshadow his knowledge of justice; for he must stumble like a blind man, who is advancing without a staff, and who has no one to guide him in whom he can rely firmly. (71) For which reason it is fitting that a righteous judge should have it even concealed from him who the parties to the suit are, and that he should look at the undisguised, simple nature of the transactions themselves; so as not to be liable to judge in accordance with random opinion, but according to real truth, and to be guided by such an opinion as this, that judgment is of God; (Deut. 1:17.) and that the judge is the minister and steward of his judgment; and a steward is not allowed to give away the things of his master, as he has received as a pledge the most excellent of all the things which exist in human life, from the most excellent of all beings.
(Special Laws IV 70-71)

Here the Torah is teaching us a very important Torah principle of objective thinking. Just as the righteous judge should judge impartially, based solely on “simple nature of the transactions themselves… according to real truth” and not “random opinion“, the man of virtue should be guided by his rational mind and not his or her emotions. We must judge a matter according to reason (the Logos) thru that spark of the Logos within us, that judgment is of God. As Philo writes elsewhere:

“It is best, therefore, to trust in God, and not in uncertain reasoning, or unsure conjectures. “Abraham trusted in the Lord, and it was counted to him for Righteousness” (Gen. 15:6) And Moses governed the people, being testified to that he was faithful with his whole house. But if we distrust our own reason (LOGOS, Word), we shall prepare and build ourselves a city of the mind which will destroy the truth.”
(Philo of Alexandria; Allegorical Interpretation, III, 228)

If you would like to see more of these weekly Stoic Torah studies, please support this work of restoration of Hebraic Stoicism by donating by Paypal to donations@wnae.org