Identity

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A Kingdom of Priests and a Holy Nation

TANAKH

The children of Israel are chosen to be a 'kingdom of priests and a holy nation,' highlighting their unique role and status among the nations. In the book of Exodus, God commands Moses to convey this collective identity and mission to the Israelites.

but you shall be to Me a kingdom of priests and a holy nation.’ These are the words that you shall speak to the children of Israel.”

Exodus 19:6

The Unique Mission of Every Soul

KABBALAH

Each soul has a unique mission that contributes to the overall repair of existence. In the 18th-century Kabbalistic work Kalach Pitchei Chokhmah, Rabbi Shalom Sharabi delves into the mystical aspects of the soul and its purpose.

The repair allotted as the task of each individual soul... The Supreme Mind did not create more souls than were necessary for the task, for He calculated everything – the human form as the key to the way man’s service and the commandments of the Torah are ordered, and the human form as the key to the way the souls are ordered. Thus each soul has its own root repair to carry out, and this contributes to the successive repair of all aspects of existence according to what is allotted to that soul.

Kalach Pitchei Chokhmah 82:4

Universal Dignity in the Image of God

COMMENTARY

Rabbi Sacks presents the revolutionary idea that all humans, regardless of class, color, culture, or creed, are created in the image and likeness of God, thereby sharing a universal dignity. In his weekly insights into the Torah portion, Rabbi Jonathan Sacks explores the ethical and philosophical dimensions of the text, particularly focusing on the portion Kedoshim from Leviticus.

The first intimation is much earlier still, in the first chapter of Genesis, with its monumental assertion, “Let us make mankind in our image, in our likeness.…So God created mankind in His own image, in the image of God He created them; male and female He created them” (Gen. 1:26–27). What is revolutionary in this declaration is not that a human being could be in the image of God. That is precisely how kings of Mesopotamian city-states and pharaohs of Egypt were regarded. They were seen as the representatives, the living images, of the gods. That is how they derived their authority…

Essays in Ethics; A Weekly Reading of the Jewish Bible, Kedoshim; From Priest to People 7

Transformation of Identity Through Conversion

TALMUD

The transformation of identity through conversion and the complexities of maintaining one's identity amidst cultural and religious influences are timeless issues. The Jerusalem Talmud, compiled in the land of Israel around the 4th-5th centuries CE, discusses the identity and conversion of Yitra/Yeter, reflecting debates on lineage and conversion laws.

One verse says, “his name was Yitra the Israelite;” another verse says, “Yeter the Ismaelite.” Rebbi Samuel bar Naḥman said, he was an Ismaelite. And you say, he was an Israelite? But he entered the court of Isaiah and found him sitting and explaining: “turn to me and be saved, all ends of the earth,” and converted. Then he gave him his daughter. But the rabbis say, he was an Israelite, and you say, an Ismaelite? But he girded his loins like an Ismaelite and stuck his sword in the earth in court, to kill or be killed…

Jerusalem Talmud Yevamot 8:3:4

Identity Crisis in Hellenistic Palestine

HALAKHAH

The Jews of ancient Palestine faced a profound internal conflict during the Hellenistic period, torn between adopting Hellenistic practices and maintaining traditional Jewish values. This text delves into the cultural assimilation and identity struggles of Jewish priestly families under the reign of Antiochus Epiphanes, which ultimately led to the Maccabean Revolt and the celebration of Hanukkah.

The Jews of ancient Palestine from the wealthy, well-connected strata of society, and mainly the priestly families, adopted the characteristics of this culture, thus acquiring the confidence of the Hellenistic rulers, who gave them authority over the Temple service. The Jewish populace, however, viewed this trend as assimilation and a desecration of Judaism. Disputes broke out between the Hellenistic priestly nobility and the masses. The tension reached its peak during the reign of Antiochus Epiphanes, who ruled from 175 to 164 BCE…

From Sinai to Ethiopia, Shulhan haOrit; The Halakhah of Ethiopian Jewry, Then and Now, 4 Holidays and Festivals 25:6

The Significance of Jacob and Israel

MUSAR

The names 'Jacob' and 'Israel' reflect significant moments and aspirations in Jacob's life. Rabbi Isaiah HaLevi Horowitz, in his 17th-century work Shenei Luchot HaBerit, explores the deeper meanings of these names in relation to Jacob's experiences and his father's hopes.

This brings us to an understanding of the Midrash in Bereshit Rabbah 78,3, in which one sage said that the name Israel is the important one, whereas the name Jacob is merely auxiliary, whereas Rabbi Zecharyah said exactly the reverse. As long as the name Jacob was the name that portrayed Isaac's hopes when he called his son by that name, before it was changed by the angel, the name Israel became the name of foremost importance. All this was before Jacob "died" from the effects of Joseph's disappearance and the fear of what might befall Benjamin.

Shenei Luchot HaBerit, Torah Shebikhtav, Vayishlach, Torah Ohr 85

The Intellectual Image of Man

JEWISH THOUGHT

The intellectual faculty is what truly defines human identity, according to Menasseh ben Israel's interpretation of Genesis. In his 17th-century work, Menasseh ben Israel explores the idea that the phrase 'in our image' refers to the intellectual form or soul of man, rather than a physical likeness.

As noted by Rabbi Moshe of Egypt (Maimonides) in his Guide, Book 1, Chapter 1, (צלם) Tzelem, or image, is understood as the soul, or intellectual form of man:
ויהיה הנרצה באמרו "נעשה אדם בצלמנו" - הצורה המינית אשר היא ההשגה השכלית לא התמונה והתואר
And the intention in the phrase, “Let us make man in our image,” is the specific figure of man, which is his intellectual faculty and not the likeness of image or appearance.
(Maimonides, Guide for the Perplexed, I, 1)

On Resurrection of the Dead 10:1:3

From Supplanter to Seer

SECOND TEMPLE

The journey from Jacob to Israel symbolizes the transformation of identity through spiritual struggle and divine vision. Philo of Alexandria, a Hellenistic Jewish philosopher, interprets the biblical narrative of Jacob's name change to Israel as a profound spiritual evolution.

[81] We shall also find that the change of Jacob’s name to Israel is much to the purpose. Why so? Because Jacob is the supplanter, and Israel he who sees God. It is the task of a supplanter in the practice of virtue to disturb and shake and upset the supports on which passion rests, and all the firmness and stability which they have. That is a work which cannot commonly be done without hard effort and the stains of the arena, but only when one maintains the contests of wisdom to the end, and drilled in the gymnastics of the soul wrestles with the thoughts which oppose and hold it fast in their…

On the Change of Names 12:1

The Dual Nature of Man

COMMENTARY

Humans possess the unique ability to choose between their spiritual and physical inclinations. Rabbi David Kimhi (Radak), a medieval Jewish scholar, explores the dual nature of humanity in his commentary on Genesis 1:26.

כדמותנו, this explains the reason why man would be equipped with this heavenly kind of צלם, in order that he should resemble celestial beings more than other creatures on earth, seeing he has been equipped with intelligence. The prefix כ in the word כדמותנו must be understood as a כף הדמיון, a descriptive prefix in the imaginary sense, seeing that it cannot be understood literally, i.e. earth-bound man cannot be compared in all his parts to celestial beings, else what does he do down here on earth? G’d declares that at least in some respects אדם will be similar to the celestial beings…

Radak on Genesis 1:26:3

The Essence of Identity

CHASIDUT

The essence of our identity lies in the soul, not the body. In this contemporary exploration of chassidic thought, the author emphasizes that the body is merely the clothing of the soul, and a tzaddik (righteous person) perceives only the Divine within others.

We have a fundamental nature to see what is essential and not what is secondary. If you shake the gloved hand of a friend, you would not characterize it as “touching Jake’s glove.” Rather you would describe the event as, “I shook Jake’s hand.” Since the glove pales in importance to the hand it covers. Similarly, the body is merely the clothing of the soul. It should pale in importance to the soul. Where there is a conflict between the will of the body (the nefesh ha-bahamis) and that of the soul (the nefesh Elokis), the needs of the soul should come first…

Flames of Faith 6:23

Joseph's Noble Identity

MIDRASH

Joseph's concern with his social status and identity highlights his desire to be recognized as a free-born man of noble lineage rather than a former slave. Louis Ginzberg's early 20th-century work, Legends of the Jews, offers a rich narrative expansion on the biblical story of Joseph, emphasizing his vindication and noble lineage.

When Joseph was informed of the approach of his father, he rejoiced exceedingly, chiefly because his coming would stop the talk of the Egyptians, who were constantly referring to him as the slave that had dominion over them. "Now," thought Joseph, "they will see my father and my brethren, and they will be convinced that I am a free-born man, of noble stock."

Legends of the Jews 2:1:331

Continuity Through Commandments

HALAKHAH

The commandments of honoring parents and educating children create a profound sense of continuity and connection across generations, linking us to the wisdom of the past and the legacy of the future. Rabbi Eliezer Melamed’s contemporary work, Peninei Halakhah, offers practical guidance on Jewish law, emphasizing the intergenerational transmission of values and traditions.

With these two commandments, the Torah guides us to uplift our lives towards eternity and to connect to all generations through our individual lifespans. By honoring parents, we draw upon and learn from the wisdom and experience of previous generations. And through the commandment of educating [our] children, we bequeath and grant everything that we have learned, augmented by our own personal contribution. And so through the short and fleeting present, we succeed in connecting to eternity; with the generations that have passed and with the generations that are still to come.

Peninei Halakhah, Family 1:2:4

The Importance of Communal Belonging

CHASIDUT

Rabbi Nachman of Breslov emphasizes that an individual should not isolate themselves from the community. In Sefer HaMiddot, Rabbi Nachman of Breslov offers ethical and moral guidance, highlighting the importance of communal involvement and collective responsibility.

A person should never exclude himself from the community.

Sefer HaMiddot, Rebuke, Part I 5

Ethics of the Fathers

MISHNAH

Balancing self-care with communal responsibility is a timeless challenge that requires urgent action. Pirkei Avot, a tractate of the Mishnah, offers ethical teachings and maxims from the Rabbis, traditionally studied on Shabbat afternoons in the summer months.

He [also] used to say: If I am not for myself, who is for me? But if I am for my own self [only], what am I? And if not now, when?

Pirkei Avot 1:14

Ruth's Journey to Judaism

TARGUM

Ruth's conversion to Judaism is a powerful testament to her unwavering commitment to adopt the Jewish faith and its commandments. The Aramaic Targum elaborates on Ruth's dialogue with Naomi, highlighting her profound dedication to Judaism.

But Ruth said: "Do not coax me to leave you, to turn from following you, for I desire to become a proselyte." Said Naomi: "We are commanded to keep the Sabbaths and holidays, not to walk more than two thousand cubits." Said Ruth: "Wheresoever you go I shall go." Said Naomi: "We are commanded not to spend the night together with non-Jews." Said Ruth: "Wherever you lodge I shall lodge." Said Naomi: "We are commanded to keep six hundred thirteen commandments." Said Ruth: "That which your people keep, that I shall keep, as though they had been my people before this…

Aramaic Targum to Ruth 1:16

Bowl Fragments with Menorah, Shofar, and Torah Ark 300-350, Roman. Rogers Fund, 1918, The Metropolitan Museum of Art, New York.

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