As good religious children, we may learn many Bible stories.

God chats with people, visits their dreams, feeds them, promises them they will have babies, gets angry with them, zaps them dead, tells them what to do, and promises life will be good if they obey.

As adults we see that God may visit our dreams, but doesn’t often show up to have a chat, rain breakfast from the sky, or reward us with good life just because we’re nice.

We might conclude that some of the Torah is literally false. Not just the specific stories, but even the general principles about God’s nature. Baruch Spinoza, 17th century Jewish philosopher, took this approach.

We might conclude that childhood religious education is, well, childish. And that the Torah’s stories are meant for children. Saadya ben Yosef, 10th century Jewish philosopher, took this approach.

We might conclude that our understanding of Torah is flawed. Perhaps we err in taking the God-stories literally when they are meant to be read as symbolic metaphors. Moses Maimonides, 12th century Jewish philosopher, took this approach.

Torah itself shows that its stories aren’t all literally true, and invites us to read differently. Here is a simple demonstration: the five books of Torah show us five different views of God, hints of five different theologies.

Genesis-Bereisheet welcomes the close friend and confidante who appears in dreams, visions, and conversations.

Exodus-Shemot introduces a God very nervous about when and where to self-reveal.

Leviticus-Vayikra describes an impersonal force protecting the camp, a force that must be tended constantly.

Numbers-Bamidbar is dominated by a deeply emotional and interventionist Deity, impatient with the vicissitudes of human behavior.

Deuteronomy-Devarim teaches about a universal presence, available to anyone wishing to turn in that direction.

The best summary of Torah theology is an embrace of multiple perspectives: God is a force; sometimes revealed, sometimes absent; object of strong emotional projections; partner in prayerful conversation and dreams; an idea available if we choose to ponder it; appearing in different guises according to human sensibilities in different times and places.

A summary echoed in traditional Kabbalistic texts.

Kabbalistic theology is Jewish theology, according to 21st century scholar Adin Steinsaltz.

Not something strange and other, but responsible mature thinking about this wild, multifaceted anthology we call Torah.

A perspective consistent with philosophical critiques of the Torah, but going beyond them. Understanding Torah, as Spinoza notes, to not be literally true — and ready to find other truths. And as Saadya notes, accessible to children — and not childish. And as Maimonides notes, a series of metaphors — understood as a related web.

Come learn more with me this spring at Or Shalom or at the Vancouver JCC, or this summer at the ALEPH Kallah.

Image: www.tomsarazac.com