Noah

Two « Sons » : Bar and Ben

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« Michel d’Anastasio. Calligraphie hébraïque »

There are two words in Hebrew for the idea of filiation : ben בן and bar בר.

These two words mean « son », but with very different shades of nuances, due to their respective roots. Their etymologies open surprising perspectives…

The word ben comes from the verb banah בָּנָה, « to build, to construct, to found, to form », which connotes the idea of a progressive emergence, an edification, a construction, necessarily taking a certain amount of time.

The word bar comes from the verb bara‘ בָּרַא, « to create, to draw from nothing, to give birth » and in a second sense « to choose ». The idea of filiation is here associated with a timeless or instantaneous creation, that may be congruent with a divine origin. Thus the verb bara’ is used in the first verse of Genesis, Berechit bara’ Elohim . « In the beginning created God… ».

In a figurative sense, bar also means « chosen, preferred », connotating choice, election or dilection.

What does the difference between ben and bar teach us?

There is a first level of reading: with bar, the idea of filiation begins with a ‘creation’, appearing from nothingness (bara’), but with ben, it rather implies a long work of ‘construction’, and ‘foundation’ (banah).

On the one hand, bar evokes the atemporality (or timelessness) of a transcendence (coming from nothingness), and by opposition, ben implies the necessary temporality of immanence.

In the biblical text, these words, (banah and bara’, ben and bar) so common, so familiar, are like two opposite doors, opening on very different paths.

Doors, or rather trapdoors, under which profound abysses are revealed.

Let’s start with creation. Berechit bara’.

The word bar has its own depth, its subtle ambiguities. Its primary meaning is ‘son‘, but it may mean son of man, son of Elohim, or son of the Gods.

« What! My son! What! Son of my guts! « (Prov. 31:2)

The Book of Daniel uses the expression בַר-אֱלָהִין , bar-elohim, literally « son of the Gods » (Dan 3:25). In this case, bar-elohim refers to an « angel ».

But bar seems to be able to also mean « Son of God ».The psalmist exclaims, « Worship the Lord with fear » (Ps 2:11), and immediately afterwards David cries out, « Nachku bar », « Kiss the Son » (Ps 2:12).

Who is this ‘Son’ (bar) to be kissed or embraced ? He indeed has a special status, since he is refered to by David, just after the name YHVH, and in the same elan of praise.

According to some, this ‘Son’ is to be understood as ‘the king’, and according to others, it refers to ‘purity’.

Why the ‘king’? Why ‘purity’?

Because bar comes from the verb bara’, one of whose original meanings is « to choose ». Bar also means ‘chosen, elected, preferred’.

In Psalm 2, the word bar may well mean the ‘Chosen One’, the ‘Anointed’ (mashiah, or ‘messiah’) of the Lord.

By derivation, bar also means ‘pure, serene, spotless’, as in bar-levav, ‘pure in heart’ (Ps. 24:4) or ‘the commandments of YHVH are pure (bara)’ (Ps. 19:9).

So, what does ‘nachqou bar’ really mean ? « Kiss the Son », « kiss the king », « kiss the Chosen One », « kiss the Anointed One », « kiss the Messiah », or even « embrace purity »?

Who will tell?

Let us note here that Christians could interpret this particular bar (in Ps 2:12) as a prefiguration of Christ (the name ‘Christ’ comes from the Greek christos which is the Greek translation of the Hebrew word mashiah, ‘anointed’).

As for ben, like I said, this noun derives from the verb banah, that we find used in various ways (to build, to form, to found):

« I built this house for you to live in. « (1 Kings 8:13)

« The Lord God formed a woman from the rib. « (Gen 2:22)

« By building your high places » (Ez 16:31).

« He founded Nineveh » (Gn 10:11).

Solomon played with the word and its ambivalence (to build/ a son), as he made his speech for the inauguration of the Temple. He recalled that it was indeed David’s idea to build (banah) a temple in honor of God, but that the Lord had said to him, « Yet it is not you who will build (tibneh) this temple, it is your son (bin or ben), he who is to be born of you, who will build (ibneh) this temple in my honor. « (1 Kings 8:19)

Solomon was to be the son (ben) who would build (ibneh) the Temple.

Noah also built an altar (Gen 8:20). Here too, one can detect a play on words with even deeper implications than those associated with the construction of the Temple.

« What does ‘Noah built’ mean? In truth Noah is the righteous man. He ‘built an altar’, that’s the Shekhina. His edification (binyam) is a son (ben), who is the Central Column. » i

The interpretation is not obvious, but if one believes a good specialist, one can understand this:

« The Righteous One ‘builds’ the Shekhina because He connects it to the Central Column of the divine pleroma, the Sefira Tiferet, called ‘son’. This masculine sefira is the way by which the Shekhina receives the ontic influx that constitutes her being. »ii

The Shekhina represents the divine « presence ». It is the ‘feminine’ dimension of the divine pleroma. And even, according to some daring interpretations proposed by the Kabbalah, the Shekhina is the « spouse » of God, as we have seen in a previous article.

The Kabbalah uses the image of the union of the masculine (the Central Column) and feminine (the Abode) to signify the role of the Just in the ‘construction’ of the Divine Presence (the Shekhina).

« The Righteous One is the equivalent of the sefira Yessod (the Foundation) represented by the male sexual organ. Acting as the ‘righteous’, the man assumes a function in sympathy with this divine emanation, which connects the male and female dimensions of the Sefirot, allowing him to ‘build’ the Shekhina identified at the altar. » iii

Ben. Son. Construction. Column. Male organ.

And from there, the possible theurgic action of the righteous man, ‘edifying’ the Shekhina.

We see that bar and ben offer two paths linking the divine and the human. One path (bar) is a descending one, that of choice, of election, of the Anointed One, of the Messiah.

The other path (ben) rises like a column in the temple, like a work of righteousness, erected upright, toward the Shekhina.

_____________

iZohar Hadach, Tiqounim Hadachim. Ed. Margaliot, Jerusalem, 1978, fol. 117C cited by Charles Mopsik. The great texts of the cabal. Verdier. Lagrasse 1993, p. 591

iiCharles Mopsik. The great texts of the cabal. Verdier. Lagrasse 1993, p. 591

iiiCharles Mopsik. The great texts of the cabal. Verdier. Lagrasse 1993, p. 593

Biblical Nudity

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The Drunkenness of Noah. Moretto da Brescia.

There are four kinds of nudity in the Bible.

The first kind of nudity: the head uncovered, the face unveiled, or the body dressed in torn clothing.

Moses said to Aaron, and to Eleazar and Ithamar his sons: « Do not uncover your heads or tear your clothes, unless you want to die and bring divine wrath upon the whole community. « (Lev. 10:6)

In this episode, sadness and mourning take hold of Aaron and his sons because a divine fire has just fatally burned two other sons. But Moses does not allow them to express their sorrow in the agreed forms (uncovered head, torn clothes).

In another episode, it is the unveiled face of Abraham’s wife that poses a problem, not as such, but because it arouses the Pharaoh’s desire, and incites Abraham to lie to him about his wife whom he presents as his sister.

« When he was about to arrive in Egypt, he said to Sarai his wife: « I know that you are a woman with a gracious face. It will happen that when the Egyptians see you, they will say, ‘This is his wife’, and they will kill me and keep you alive. « (Gen. 12:11-12)

Second kind of nudity: that of the drunk man, who does not have his full conscience. Thus Noah: « He drank of his wine and became drunk, and laid himself bare in the midst of his tent. Ham, the father of Canaan, saw his father’s nakedness and went outside to tell his two brothers. « (Gen. 9:21-22)

Third kind of nudity, the proud nudity of Adam and Eve in the Garden of Eden. « Now they were both naked, the man and his wife, and they were not ashamed. « (Gen. 2:25).

The fourth kind of nakedness is that of the shameful body. « And the LORD God called the man and said to him, « Where are you? » He answered, « I heard your voice in the garden; I was afraid, because I am naked, and I hid myself. » Then he said, « Who told you that you were naked? » (Gen. 3:9-11)

These different sort of nakedness can be interpreted, it seems to me, as various allegories of the Mystery, as various ways of being confronted with it, partially or totally, seeing it without understanding it, or somewhat understanding it, but then being excluded from it.

Not everyone is allowed to “see” the mysteries of heaven and earth. There are several levels of unveiling, reserved for those who have the capacity to face them face to face, according to their own merits.

“Seeing” the nakedness of the mystery is in principle excluded. But there are cases where this is more or less possible, with certain consequences.

If the mystery is laid bare, if it is looked at without a veil, without precaution, this implies taking risks.

The first kind of nudity is an image of the risk taken. Uncovering one’s head or tearing off one’s clothes against time, like Aaron did, can arouse divine anger.

Noah’s nakedness is another parable. One is sometimes led to surreptitiously discover a hidden aspect of the Mystery. Ham accidentally saw his father’s nudity (nudity which is admittedly a figure, a metaphor, of the Mystery). Ham will be punished above all for having immediately ‘revealed’ it to his brothers Shem and Japheth instead of having taken the necessary measures (covering the nudity, protecting the nakedness of the Mystery). It was the latter brothers who then carefully covered it, walking backwards and turning their face, not taking any glance at the scene.

They were to be rewarded later on for having preserved the invisible aura of the Mystery.

The third nudity, the happy nudity of Adam and Eve, is that of the origin. One may see the entire Mystery, without any veil, but the paradox is that one is not aware of its real nature. The whole Mystery is fully disclosed, but everything happens as if there was no awareness of it, as if there was nothing special to see, to understand, as is there was nothing mysterious in fact. Trap of the visible. Laces of un-exercised intelligence. Adam and Eve do not “see” and even less understand the Mystery that surrounds them, and they are not even aware of their own mystery, the mystery of their existence, their own consciousness. The Mystery is present in them, around them, but they know nothing of it.

The fourth kind of nudity is shameful nudity. Adam finally knows and sees his own nakedness as it is. The mystery is revealed to the consciousness. The consciousness has knowledge of the existence of the Mystery, but to no avail. The presence of the Mystery is immediately covered, buried in the unconscious, by the consciousness.

Four kind of nudity, four ways of perceiving the Mystery, and four ways blinding oneself to its true nature.

The biblical nudity carries four lessons about the veil and its unveiling.

One has to make an effort to understand the true nature, the true nudity, the true essence of the Mystery.

Not by unveiling it. On the contrary.

Nudity and Mystery

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There are four kinds of nudity in the Bible.

The first kind of nudity is the proud and innocent nudity of Adam and Eve in the Garden of Eden. « Now they were both naked, the man and his wife, and they were not ashamed. « (Gen. 2:25).

The second kind of biblical nakedness is that of the man who is not fully conscious, for example when he is drunk. This was the case of Noah: « He drank of his wine and became drunk, and laid himself bare in the midst of his tent. Ham, the father of Canaan, saw his father’s nakedness and went outside to tell his two brothers. « (Gen. 9:21-22)

The third kind of (partial) nudity comes from the observance of certain rites, under certain circumstances, for example having one’s head uncovered, one’s face unveiled, or tearing one’s clothes. Thus Moses said to Aaron, Eleazar and Ithamar: « Do not uncover your heads or tear your clothes, unless you want to die and bring divine wrath upon the whole community. « (Lev. 10:6)

Sadness and mourning had taken hold of Aaron and his sons because a divine fire had just fatally burned two of his other sons. But Moses did not allow them to express their sorrow according to the agreed rites (head uncovered, clothes torn), because this misfortune that befell them came from the divine anger.

In another episode, it is the unveiled face of Abraham’s wife that is the problem, because it arouses the Pharaoh’s desire and incites Abraham to lie to him about his wife, whom he presents as his sister.

« When he was about to arrive in Egypt, he said to Sarai his wife, « I know that you are a woman with a graceful face. It will happen that when the Egyptians see you, they will say, ‘This is his wife’, and they will kill me and keep you alive. « (Gen. 12:11-12)

The fourth kind of nudity is that of the shameful body. “The Eternal God called the man and said to him, ‘Where are you?’ He answered, ‘I heard your voice in the garden. I was afraid, because I am naked, and I hid myself.’ Then he said, ‘Who told you that you were naked?’”(Gen. 3:9-11)

I propose to interpret these four kinds of nudity as four different allegories of mystery.

They are so many images of the various ways in which man confronts what escapes him, when he approaches what he cannot grasp, trying to reach what is absolutely transcendent.

There are myriads of mysteries, furtive or infinite, subtle or profound. Some are clearly visible, brought to light, but irreducibly incomprehensible, and others seem intelligible, but in reality reserved, elusive, exclusive.

Of all the mysteries that heaven and earth conceal, many are beyond human reach, and many are destined for only a chosen few. As for the common mysteries, they are shared by all, but they can have several levels of unveiling, requiring, to understand them, various qualities.

In principle, the naked essence of the mystery cannot be seen as it is. But there are intermediate cases.

Seeking to lift the veil, to expose the mystery, always implies a risk.

Aaron, respecting the rites, uncovers his head, tears his garments, but against time, against sense, and then risks arousing divine anger.

The nakedness of drunken Noah presents another risk.

Without having looked for it, Ham saw by chance the « nudity » of his father. Ham will be punished not for having « seen » it, but for not having « hidden » it.

Instead of acting immediately, taking the necessary measures, Ham went out to reveal the incident to his brothers Shem and Japheth. Instead, he should have covered up his father’s « nakedness ». One might say, metaphorically, that he should have hidden the “mystery” instead of revealing it to those who were not initially chosen to see it.

In fact, it was his brothers who took the initiative to carefully cover the « nudity », by approaching their father backwards and turning their faces away.

Although they have not « seen » the mystery, they will be rewarded for not trying to « see » it precisely, but rather, out of respect, for giving it back its full aura.

The first nudity, the happy nudity of Adam and Eve, is that of the beginnings. This is yet another image. At the beginning, they saw the entire mystery, without veil. Full revelation, « frontal » nudity, dazzling perhaps? The paradox for Adam and Eve is that they were not fully aware of the profound nature of what was then revealed to them. Everything was unveiled, but it was as if there was nothing special for them to see, as if the mystery actually dissolved in their eyes without really letting itself be seen, although it was actually « visible ». Trap of the visible not intelligible. Ties of an un-exercised intelligence. Laces, corsets, of an untried will to see.

Adam and Eve did not see the mystery that surrounds them, they were not aware of their own mystery. The mystery was indeed there, present in them, around them, but they knew nothing of it.

The fourth kind of nudity is the « shameful » one. Adam then knew and finally saw his nudity as it was, but he was « ashamed » of it. What does this metaphor teach us?

The mystery was revealed to him in an instant. Adam’s consciousness had access to the knowledge of a mystery that was briefly « revealed » to him. But the presence of the mystery was immediately withdrawn, because he was not worthy of it.

Four ways of biblical nakedness, four ways of seeing or not seeing, of fleeing or grasping the mystery.

Four metaphors of the weakness of human consciousness.