By Rabbi Michael Leo Samuel
CHULA VISTA, California — One might wonder: Why did the Israelites worship a Golden Calf? Why does the Torah forbid the making of graven images in the Ten Commandments? For one thing, our ancestors believed graven images of a person or a god gave them power over deities and mortals alike. It seems that the Torah wished to stress that God cannot be controlled–despite the human attempt to make God cater to one’s personal needs. No graven image can hope to contain, control, and manipulate God.
Many ancient peoples had a different perception of idols from what most of us imagine. Among the more sophisticated forms of polytheism, the image meant more than a simple representation – the idols housed the deities `life-force,’ and élan vital much like the body houses the soul. Among the ancient Egyptians, the sculptor would symbolically “animate” the image by breathing into the mouth of the vessel, thereby infusing it with the deity’s life force and being. Potters still carry out this ritual by breathing into the vessel to animate it. In a mystical sense, the idol’s image magically participates in the divinity’s existence and reality.
In some Eastern religions, many regard the image as an embodiment of the deity. In the Hindu tradition, there is ceremony called pratishta (a term used for dedicating an newly made idol for the deity it represents) where the maker or the owner of the idol consecrates the image by inviting the deity to take up residence in the image. This idol then serves the worshiper as a locus of the deity, the focal point of his or her devotion. For others, the embodiment lasts only for the duration of the ritual, while others regard the image as a focal points for meditation on the god’s personal traits. I suspect that the Golden Calf probably served much in the same capacity for our ancestors; they wanted a visible symbol that God was dwelling among them–and that they were not alone.
The deity’s image was treated as the god himself would be treated if he were actually there in person. The Egyptian and the Mesopotamian cultists used to awaken their deities in the morning, open the mouth, eyes, and ears, groom them by washing or ritually purifying them, and clothe them, provide meals and furnish sleeping arrangements. On happy occasions, the worshipers would parade around carrying the idols with cheer, as they added a sacred presence to the festivities. In ancient Egypt, Sarna notes “the statues of the monarchs are elevated to the status of independent deities and the ultimate absurdity is reached when the king is depicted worshiping his own statue.”
Modern Forms of Idolatry
In an age such as ours, our idols tend to be much more subtle, e.g., the worship of the self, material success, pleasure, status, wealth, consumerism, and so on. To paraphrase Paul Tillich, we need to focus on what religion really means, otherwise we risk turning even the wellspring of faith into an idolatrous cult.
The image continues to shape and control our individual and group imagination. Images of success, e.g., the beautiful woman wearing high-heels next to a sports-car, suggest that you–the consumer–will find greater fulfillment and sexual happiness if you purchase “our product.” Consumerism has become a religion in and of itself.
We believe in a world where everything can be fixed and made right through human resourcefulness; every predicament or human anxiety can be solved—whether scientifically or politically. Bombarded by countless images through the media, we find ourselves dazzled by the bling-bling culture of success. We live in a society that presents the world as a sea of endless resources that are available to us, with no regard to our neighbor’s needs. However, consumerism alone cannot make us “happy,” nor can its images bring us peace of mind and fulfillment.
Parodied Religion is an Idol
In the culture of consumerism, we often unconsciously bring its values to the synagogue. We find ourselves affected by its seductive values. In modern societies, we often view prayer as a means of manipulating God to do our bidding, rather than the other way around. Protestant theologian Paul Tillich dubbed this kind of attitude as, “God, the Cosmic Bellboy.” Oftentimes, even modern people resort to magical spells as a means of controlling the deity; this is one of the reasons why I personally remain critical of Kabbalists who resort to “white magic,” e.g., arcane and bizarre Kabbalistic mumbo-jumbo as a means of getting what they want from God.
It is embarrassing–even scandalous–that religious people tend to be among the most idolatrous and superstitious of societies across the continental divide.
Who would imagine that in the 21st century, one can find advertisements for purchasing prayer notes, which are later placed in-between the stones of the Western Wall? Whatever happened to the old saying, “Dialing direct is always cheaper?” Lubavitcher Hasidic Jews encourage people to send their prayer requests that are later read at the Rebbe’s tomb. A picture of the Rebbe is believed to save one from evil. The Kabbalah Center loves promoting the Kabbalistic Red strings, which purportedly will protect the wearer from the Evil Eye. By the way, this product is available on Amazon.com. “Holy Rabbis” claiming mystical powers believe they can even exorcize evil spirits through Skype on the Internet.
How does one make sense about this insanity? The ancients lived in what the astronomer Carl Sagan describes as a “demon-haunted world.” They still do. Maimonides experienced the same kind of behavior in his time as well.
Fortunately for us, God is not so easily duped.
Idolatrous Conceptions of God
Maimonides also believed that distorted concepts of God could transform even a monotheistic God into a pagan idol. Francis Bacon expressed a similar thought back in the 17th century, ” It were better to have no opinion of God at all, than such an opinion as is unworthy of him. For the one is unbelief, the other is contumely; and certainly superstition is the reproach of the Deity.” Once again, I can imagine Maimonides nodding his head in perfect agreement.
Just look at the Muslim Jihadists who joyfully destroy themselves and their enemies in the Name of God–what can possibly be more idolatrous than that kind of wretched behavior? Who would imagine that we would see child-sacrifice reborn in the modern age? The Jewish community also has its own share of fanatics. Sometimes the worship of rabbinical authority can be equally dangerous. The Ultra-Orthodox (known as Haredim) cynical use of politics and theocratic religion can almost flatten and dispirit an entire nation’s belief in a moral and ethical God. Just because someone “worships God,” doesn’t mean he worships an ethical God, Who demands that he too, behave ethically. Ethical monotheism is infinitely more important than radical monotheism, which often transforms good people into monsters waiting to do God’s violent bidding.
Yes, as Maimonides noted, the forms of idolatry can be subtle and dangerous. Like a biblical prophet, Carl Sagan warns us, “I worry that, especially as the millennium edges nearer, pseudo-science and superstition will seem year by year more tempting, the siren song of unreason more sonorous and attractive.”
Unfortunately, the siren of unreason continues to resonate in many of the most troubled parts of the world, where religious leaders continue to exploit God for pecuniary gain.
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Rabbi Samuel is spiritual leader of Temple Beth Sholom in Chula Vista. He may be contacted at michael.samuel@sdjewishworld.com