Tefillah 018

26:
The next psalm in the sequence of P^esuké d^eZimra is Psalm 91 [Sim Shalom, page 90; Va'ani Tefillati page 42]. This psalm is sometimes referred to in our classical sources as Shir shel P^ega'im, the "Accident Psalm". In the Gemara of Eretz-Israel [Eruvin 63b] there is a discussion on whether it is permissible to recite biblical verses as incantations in case of illness. In that discussion Psalm 91 is identified as the "Accident Psalm". This clearly is because the psalmist describes God as protecting him from accidental hurts [verses 2-13]:

In more modern times this has also become the psalm that is recited while accompanying the dead to their grave for burial. While its simple and hyperbolic trust in God's protective power may well bring a smile to the modern visage, nevertheless, the psalm is aglow – incandescent – with the message of trust in God's saving power. And surely it is the final verses [verses 15-16] which are the most comforting for the reader of this psalm in times of distress:

It has become customary to repeat the last verse of this psalm – probably in order to give the encouraging message greater emphasis.

To be continued.

Yehuda Wiesen wrote to me, asking me to comment on the validity of other religions in the eyes of Conservative Judaism. I responded privately that I would not do so because (and I quote from my message to him) the topic is irrelevant to our current discussions – Pesukei dezimra etc. Every week I get emails complaining that some of the 'discussion' is too removed from the topic. Often, I don't agree. In this case, I must. Yehuda refused to take no for an answer and responded, quoting verses in P^esuké d^eZimra that he thought bolstered his request. Then he added: So, again, I ask you to comment on the religions of others. Why you? Because you have undertaken to be a clear voice in Conservative Judaism..

Against my better judgement, I respond:

Judaism is the religion of the Jewsih people, God's specific recipe for the people who entered into a covenant at Sinai, consenting to become "a kingdom of priests and a holy nation". For the modern Conservative Jew, surely, it matters not whether this relationship came into being because God was revealed at Sinai or because the Jewish people revealed God. The Jewish people undertook to observe the Torah. This observance was never expected of other peoples. All that was ever asked of non-Jews was to observe the Seven Commands of the Noahides – seven simple commandments that should be observed by all non-Jews; and if they do so they have fulfilled God's will for them.The most important of those commandments is the prohibition of idolatry, because, for Judaism, idolatry is the ultimate denial of God. (However, let me note parenthetically, that within Judaism there has never been unanimity concerning what constitutes idolatry in a modern religion: Rambam – in Africa- considered Christianity to be idolatrous while Rabbenu Tam – in Europe – insisted otherwise.)

The Talmud [Sanhedrin 105a] states:

Any non-Jew who lives according to these seven commandments is regarded as one of "the righteous among the gentiles".

Beyond the Seven Noahide Commandments Judaism is, essentially, unconcerned about the beliefs and practices of other religions. Perhaps the most appropriate quotation in this context that I can offer is from the Midrash [Eliahu Rabbah 10]:

Unfortunately, just over a week ago I had an accident at home and had to be hospitalized for an operation on a broken foot (fracture and dislocation of the Lysfranc joint). I am now home, but for the next two months I have to learn how to live from a wheelchair and how to hobble on one foot with a walker. So, I apologize in advance if during the next couple of months these shiurim will not reach you with the regularity that I would like or if they are not of their usual length. I shall do my best.