May G-d Rescue Us From Our Solutions

Based on my everyday experience, it makes sense that the creation of the world is incomprehensible.

What is this thing doing here? Why is it built on a system of soul and body, a painful contradiction seemingly unjustified by anything in the universe? Sure, there’s baseball and hating Michael Chabon, but no joy in this vale of tears is without its price.

Chief, in my reckoning, of all the challenges that G-d places before a soul on this earth is the challenge of doubt. Not the caricature portraying the vacillation between “blind faith” and the ability to “believe,” but the deeper doubt, the one that zigs faith and zags understanding to strike right at what I am.

The problem is that we become attached to things, and even though past pain has made us wise, we (even subconsciously) begin to define ourselves by our views, opinions, and moral judgments.

If we are souls in bodies, you see, these beliefs are bodies. They are not purely of our private selves, but rather various means by which to express those selves in a place our selves otherwise could not reach. We, you see, are like lightning or opera; our souls are not for bottling. We can want whatever we want with our entire being; we are one thing, and that one thing decides what it is. A soul wants (in a passing moment between agonies) to eat pizza, and the soul changes; that’s what it’s now about. The soul is not insecure. It is thoroughly itself, so self-inseparable that it can turn toward pizza and lose nothing.

But imagine being a Jew who believes that Judaism means the Torah is given by G-d, and then there are eighteen articles a day on the falseness of Judaism or (even worse) on how Judaism means never having to say you’re sorry and crying at Disney films.

This puts the body under a lot of stress. A soul, at its protean essence, can simply switch to a new, enlightened outlook. Nothing is stopping it. It may desire to see things today as no Rabbi on earth has evern seen it, and it can fulfill that desire. The soul is of the infinite; it can be about anything.

The only thing holding the soul back, just like a fat kid trying to finish the Presidential Fitness Test, is its body. Your stupid soul got invested in some stupid idea (about Judaism) and you can’t just drop it now for a more palatable cultural/pragmatic Yiddishkeit germane to the New Yorker subscriber’s pillow talk, no more than Eugene can get Presidential with his thighs chafing before his classmates captivated by the heaving mass of his bloated form.

But no, souls in bodies, this is the plan. Infinite dreams, sweaty underwear realities.

If it is any consolation, G-d put Himself in the same stupid bind by creating this world of lies and investing Himself in it. If He wanted, He could go fractally spiral his endless wisdom through infinite dimensions while the stupid world with its ugly continents can’t even do one pull-up. Instead, He is here, in every slimy dismissal and every Hamas missile. Him, Him Him. Why? Because.

Like I said, of all things to make no sense, it makes sense it would be this one.

That’s why the dream of Moshiach is so big and so unworldly. Everyone here, with their own ideas and preconceptions, seeks to either free the soul and deny the body or recognize the body and tame the soul. Some wish to tell us the body/thought is a lie, an artifact created by brainwashing. They all vote Democratic and think they’re G-d. Others laugh at the soul’s freedom and write it off as childish mishegas. They adopt Trumpisms into their speech unexamined and don’t even think G-d is G-d.

His plan is much stranger. The soul’s freedom and the body’s cage are one; will and intellect do not contradict. The idolator says a body, by its nature, inherently conveys a certain soul. The Jew knows that body and soul are each his native tongue. Just as the Rebbe did not fear technology or vessel but demanded they be used for holiness, Moshiach will show how the body does not contradict soul but is its pure and perfect expression; nature and miracle are both G-d, are only G-d; the gufei halachos and the nishmasa d’nishmasa are one. To lose the soul or the body is to die, but to find both without contradiction is to live forever.

In the meantime, we live in this exile with Jews who think nothing is more Jewish than criticizing Jews, who think that thousands of years of Jewish parents died to raise their children to reject “inmarriage” as a ghetto. We live in times when just about a whole country of Jews define Judaism as being a wilful soul without a constraining body; they do not see how they are as incarnated as the next gilgul, how they only clash with us because they, too, have bodies; souls love and do not clash. It is not the self of the soul we doubt, but the bodies she expresses through. Where she is of limitless potential, the body is of defined actuality. Where she can infinitely agree, the body cannot occupy another body’s space.

How long must we wait for this doubt to end, this endless self-harm of the body Judaic, this terminal and interminable disunity between self and inner other?  How long must there be tension between the need to unite with brother and sister and solid impermeable realities that separate us? How long must we tolerate?

We are told that it is all one, and we work to see it. We are told He wishes to be together with us even in our bodies. But how much of this can we take?

We cannot live much longer, having to choose between Jew and Judaism, between self and self.

G-d, rescue us from doubt. Destroy Amalek, let us not need to be free of your Torah nor of the selves we see in it. Let us experience the freedom of the body and the entrapment of the soul. Rescue us from our own solutions, and give us Yours, amen.