As this week we start reading the Torah again from “In the beginning,” I’m reminded of how creation was described at one point during the piyuttim/liturgical poems on Rosh Hashana and Yom Kippur. On each of the high holidays, the traditional shacharit [morning service] repetition begins with an alphabetic acrostic recited aloud, responsively, and with the Ark open, אַתָּה הוּא אֱלֹקֵינוּ (Only You are our God). The final line of the poem, beginning with the last letter "Taf" is this line "Toleh Eretz Al Blimah" a quote from Job 26:7. In this verse, the speaker notes that God Creates a world that relies on no outside force besides God. It was not and is not propped up by a mythical Atlas or embedded in a primitive pseudo-scientific Ether. The Earth might be gliding along the curves of spacetime in a general-relativistic sense, but it is not tugged by a force or confined by some sort of matter. Instead, we exclaim Toleh Eretz Al Blimah – He hangs the earth on nothing – the implication being that nothing means nothing, other than Himself.
While this articulates a greatness of The Creator that we can all appreciate on a deeper more emotional level, it is reminiscent of the Beis Halevi’s (Yosef Dov Soloveitchik 1820-1892) take on the nature of fear and faith, and why they are found juxtaposed at the crossing of the Red Sea in Exodus 14:31. Fear of God is not just a consequence of our wish to avoid punishment, or the appropriate appreciation of Awesomeness, but rather a recognition that at every moment existence is dependent on God, as if the world is constantly being recreated ex-nihilo with all its required Omnipotent inputs. The Beis Halevi offers an allegory of a person that fell into the sea being pulled back to the surface by a rescuer, in whom the buoyancy challenged individual must simultaneously put faith for a future alongside an existential fear – a fear of the rescuer letting go, which is inextricably entangled with a burning desire to be held close – also known as love.
Though these cosmic ramifications of Toleh Eretz Al Blimah are clearly in the realm of reference to the Almighty, we must recall the charge of Talmud Shabbat 133b, as quote in Maimonides’ Mishna Torah Deot 1:6
כְּמוֹ שֶׁהוּא רַחוּם, אַף אַתָּה הֱיֵה רַחוּם. כְּמוֹ שֶׁהוּא חַנּוּן, אַף אַתָּה הֱיֵה חַנּוּן
חַיָּב אָדָם לְהִדַּמוֹת בְּדַרְכֵי הַשֵּׁם
Just as He is merciful, so should you be merciful. Just as He is gracious, so should you be gracious. A person is obligated to emulate the ways of God.
Whether it’s during a particularly challenging time during an MIT semester, or other stressful times throughout life, drowning is a word often used by many to describe their lack of ability to proverbially come up for air. It’s in times like this when a friend, family or campus community takes on the solemn duty to emulate Gods ways, and extend a hand to restore faith, to ease fear, and to awaken love — forging relationships that, like God and the earth, hang on nothing, yet mean everything.