The Bible portrays God as capable of catastrophically destructive anger, as well as infinite mercy. Rabbinic texts severely condemn human anger, comparing it to idolatry, while portraying God as engaged in an internal struggle with his own anger. In the Zohar, the central work of Kabbalah, anger plays a central role in the cosmic drama. Unrestrained divine anger can lead to the emergence of a demonic realm, ruled by the diabolical Sama’el and Lilith. Human action is required to appease divine anger and restrain the evil forces. How should we, in our turbulent time, understand these Jewish stances to this much-decried emotion?
Session 1: We are going to confront a theme that is both a central issue in Jewish thought and also, lamentably, an urgent issue for our time: anger. We will look at this theme through a variety of Jewish texts, including biblical, rabbinic, and kabbalistic texts, with an emphasis on the latter.
Tonight’s class will introduce us to this theme — key biblical and rabbinic texts, culminating in an excerpt from the Sefer Ha-Bahir, the “Book of Clarity,” the first recognizably kabbalistic text, dating in its current form from the late 12th century.
Session 2: This class will have 3 parts: a brief introduction to the Zohar, a discussion of the divine anger in the aftermath of the Korach rebellion, and a Zoharic exploration of the power of incense to appease divine anger.
The Bible portrays God as capable of catastrophically destructive anger, as well as infinite mercy. Rabbinic texts severely condemn human anger, comparing it to idolatry, while portraying God as engaged in an internal struggle with his own anger. In the Zohar, the central work of Kabbalah, anger plays a central role in the cosmic drama.
Unrestrained divine anger can lead to the emergence of a demonic realm, ruled by the diabolical Sama’el and Lilith. Human action is required to appease divine anger and restrain the evil forces. How should we, in our turbulent time, understand these Jewish stances to this much-decried emotion?
Session 3: After studying some Zoharic perspectives on divine anger, we will turn to human anger. We will preface our discussions with condemnations of anger in the Rambam and Talmud, while noting an opening for “good anger” in one Talmudic discussion.
Then we will look at an extended passage in the Zohar that portrays anger as demonic possession — and even declares that to look in the face of an angry person is tantamount to idolatry!
But it also leaves open the possibility of a “good anger” — true to its maxim, אית רוגזא ואית רוגזא – “there is anger and there is anger”…. We will also reflect on the relationship between conceptions of human and divine character.