On Simhat Torah we celebrate our completion of the Torah reading cycle, and we begin again–from the beginning.
It’s a #TieBlog doubleheader as we head into the last round of fall holidays. On Simhat Torah, we engage in the powerful ritual of completing the book of Deuteronomy and immediately returning to read the beginning of Genesis. I think these ties speak for themselves. Hag Sameah!
“And you shall rejoice on your festival…and you should be especially happy.”
Of the ties in my Torah Tie collection, I especially like the ones that have explicit scriptural references. For Sukkot and Shemini Atzeret, this tie is particularly apt. Deuteronomy 16, which is read in the Diaspora on Shemini Atzeret morning, describes the calendar of holidays. With respect to Sukkot, the Torah commands (verse 14) “And you shall rejoice on you Hag (Festival, referring specifically to Sukkot)” and then adds shortly thereafter (verse 15) “And you shall be especially joyful.” The tie conflates these verse fragments into one statement, which is a popular song at this time of year: V’samachta b’hagecha, v’hayyita ach sameah. May the season bring joy to all.
For an overview to the Sukkot holiday, here are three YouTube videos that I recorded in 2009.
Introduction to Sukkot: https://www.youtube.com/watch?v=huYx1lwtQQA
Introduction to Lulav and Etrog: https://www.youtube.com/watch?v=ELgUzaGQzIM
How to Make the Lulav Shake: https://www.youtube.com/watch?v=nOPjQaFRzxU
Corn stalks represent the fall harvest, and they can also be used for skhakh, the roof of the Sukkah.
On Sukkot, we dwell for seven days in a Sukkah, a fragile, temporary dwelling. It symbolizes the fragility and impermanence of life, yet is also a time to offer gratitude to God for the divine sheltering presence and the abundance that we are able to enjoy in this world. The roof of the Sukkah is called skhakh and is made of plants. During the day, it must provide more share than sun light, and during the night, one must be able to see the stars. Corn stalks, like the ones on my tie, are a popular form of skhakh where they are available.
Sam Lesner, my grandfather, had a storied career as the film and entertainment critic for the Chicago Daily News. Here he is (seated on right in checkered blazer) with other reporters interviewing Julie Andrews in Austria on the set of “The Sound of Music.” Sam began his career by reviewing the Yiddish Theater.
This sermon was published in the Huffington Post. http://www.huffingtonpost.com/rabbi-edward-bernstein/yom-kippur_b_3916468.html
A slightly updated and corrected version appears below.
Writing the Next Act on Yom Kippur
Rabbi Edward C. Bernstein
September 15, 2013
I recently discovered some lost treasures. My late grandfather, Sam Lesner, of blessed memory, came back to life after 23 years when I heard his voice once again after finding and digitizing some old cassette tapes. My Grandpa Sam was the film and entertainment critic of the former Chicago Daily News. In the early 1930’s, while working in an entry-level job filing clippings in the newspaper’s library, it became known to the editors that he was a trained musician and that he was fluent in Yiddish. As a result, his first “beat” was covering Chicago’s Yiddish theater and reviewing these productions. Nearly fifty years later, he recalled the golden years of Chicago’s Yiddish theater in a lecture to the Chicago Jewish Historical Society. A cassette tape of that lecture in November, 1978, is among the old tapes that I rediscovered this summer. He opened this lecture as follows:
“It has been written that ‘[a]ll the world is a stage, and all the men and women merely the players’ (Shakespeare). For Jews everywhere, that is more than a literary catch phrase. It’s a philosophy for living, for surviving. For, do we not daily reenact our traditions? Do we not daily reenact our faith? And do we not daily rededicate ourselves to continuity of a vast, varied and colorful heritage, the Jewish heritage?
Grandpa Sam continues, “It has also been written that ‘[t]here is that smaller world which is the stage, and that larger stage which is the world.'” (Isaac Goldberg, early 20th century journalist)
“And yet another sage has written the theater is not a game. It is a spiritual compulsion. Once it celebrated the gods. Now it broods over the fate of man. Mensch trocht, Gott lacht (Man plans, God laughs).”
My Grandpa Sam’s voice emerged from the past to discuss the vital role of theater in capturing the human condition and the remarkable interplay between the theater and Jewish values. In reflecting on this lecture, I’m reminded that Yom Kippur is a play of sorts. Each one of us is a player, and we are acting out our own deaths. We wear white costume, just like we dress a loved one to be buried. We have a script, the mahzor (High Holiday prayer book), that guides us with language to confess our sins, just as one does before dying. We fast and deprive ourselves of bodily pleasures that the dead don’t enjoy. We can call these rituals method acting. If ever there was a day to act out as if it’s our last, it’s today, Yom Kippur. Everything up until now has been Act I, maybe also Act II. We can shape the next act and how we interact with the characters in our lives.
Over the High Holy Days, we prepare to raise the curtain on the next act. We reflect on how we can live a life that matters in which we enrich our lives through our relationships with others. In that context, if today were our last day, what would we do to ensure such a legacy? Would we seek to settle old scores and exact revenge for past wrongs done to us? Would we do nothing because a day is too short for anything meaningful? Chances are, we’ve tried those scripts already, and they’re getting stale.
On Yom Kippur, our day of renewal, our tradition provides us with stage directions and a powerful script. The day is further enriched by the improvisational theater that we provide ourselves.
Our stage directions that we’ve inherited call on us to emulate the Master Player on our world’s stage, God. The Torah instructs us lalechet bidrachav, to walk in the ways of God. In the 13 divine attributes, God tells us in the Torah that He is El rachum v’chanun, merciful and gracious God, erekh apayim v’rav hesed v’emet, slow to anger and abounding in loving kindness and truth. The Midrash says, mah Hashem rachum v’chanun, af ata tehiye rahum v’chanun. Just as God is merciful and compassionate, so too you should be merciful and compassionate (Sifre Devarim, Ekev).
Next, we turn to the script of our tradition. The mahzor attempts to capture the complexity of God that we strive to emulate. As I wrote for Rosh HaShanah, in the Un’tane Tokef prayer, we declare that God is zokher kol ha nishkachot, God remembers everything that has been forgotten. In other words, God is the ultimate data bank of everything in human history. Or is He?
God is a versatile cast member who plays many parts. Our rich liturgy offers another metaphor: not God the data bank, but God the parent who uses selective memory. Avinu Malkeinu, zochreinu b’zikkaron tov lefanecha—Our Father Our King, remember us before You with a good memory. Use Your selective memory, God, for good. God knows how to let go, but do we?
Here’s a classic story about not using selective memory. A man complained to his friend that whenever his wife gets angry, she becomes historical. “You mean hysterical,” the friend corrected him. “No,” said the husband, “I mean historical. She starts listing everything I did wrong in the middle of an argument that begins with: “You always…” or “You never….”
Why do we opt for the blame game script? We do so because this satisfies our sense of outrage and indignation. Since we are the injured party, we feel righteous. Our victimhood makes us morally superior as we look down with scorn on the person who hurts us. It provides us with the weapon of guilt to use against the offender. Our mahzor script invites us through prayer to think differently.
Since we pray, and since the rabbis envision us imitating God’s best attributes, the rabbis reach the conclusion that God also prays. The question is what, and to whom, does God pray?
“The rabbis ask: What does God pray? May it be My will that My mercy may suppress My anger, and that My mercy may prevail over My [other] attributes, so that I may deal with My children through the attribute of mercy and, on their behalf, stop short of the limit of strict justice.” (Babylonian Talmud, Berakhot 7a)
God understands the enormous negative power of anger and so He prays to be rid of it. God’s vulnerability is a mirror image of our own. God models for us openness to vulnerability and change. So, having engaged with stage directions and a rich script, we now have the task of turning to “improv.”
The renowned Hasidic rabbi and psychiatrist, Abraham Twerski, provides some guidance on how we can essentially write our own play, or at least the next act. He writes about some of his patients feeling paralyzed by resentment and the liberation that forgiveness brings about. He quotes one of his patients saying: “I came to realize that hanging on to anger was not affecting the people who hurt me. They don’t have headaches, indigestion, or insomnia. I do. Why should I suffer because of their wrong behavior? So I just stopped thinking about them, and my anger evaporated. Hanging onto resentment is akin to letting people you don’t like live rent-free inside your head without paying rent. I’m not the kind of person to let people do that, so I evicted them from my head.”
Rabbi Twerski’s anecdote resonated with me earlier this spring in a deeply personal way. I was forced to confront a demon from my life’s first act that was occupying space in my head without paying rent, and I suddenly had to do some “improv” to chart my path. A guy I went to school with from pre-school through high school sent me a friend request over Facebook. It gave me great pause. My recollection is that from preschool through fifth grade this fellow teased me relentlessly. In later grades, the memories of those early years haunted me. We then went our separate ways, and I haven’t seen him since high school. However, as I moved through adulthood and became an educator, any time I encountered the concept of bullying, the image that came to mind was being tormented by this fellow when we were young boys. In recent years, as I connected with more and more friends from childhood on Facebook, I noticed that several old friends from school were friends with my old nemesis. While I have many Facebook friends whom I barely know, I just couldn’t pull the trigger and send him a friend request. My image of this guy from 35 years ago was renting space in my mind. Then, out of the blue, he asked me to be his Facebook friend. Part of me wanted to accept it right away, but I also wanted to take advantage of this opportunity to ask him to bear witness to my pain. I felt it was the honest thing to do.
I wrote him an email. I hit the send button. Then I waited. The next day, I officiated at a funeral. At the cemetery, I finished the service and walked from the grave site to my car. I pulled out my phone to check my email. I saw there was a response to my Facebook message. Despite the long car ride back home ahead of me, I had to read it in full. It was a beautiful, contrite letter that was completely validating. The writer not only apologized for the way he made me feel, but out of his own initiative he went on to describe in vivid, accurate, detail a specific incident from childhood in which he teased me and his deep regret over it. He concluded his letter: “I do understand. I do acknowledge. I am sorry.” I accepted his friend request.
I couldn’t have staged the scene any better. I was sitting in a cemetery. It was the perfect setting to bury the fear, dislike and distrust I had of this person for most of my life. I felt the curtain rising on a new act. I was so moved by the risk this man took in “friending” me, for his courage in responding to me, and for his eloquent and humble note. I said the blessing of thanksgiving:
Praised are You, Adonai our God, Sovereign of the universe, who has given us life and sustained us and allowed us to reach this moment. It was liberating writing back and officially forgiving him and signing off as “Your Friend.”
If life is a play that is carried out on the world’s stage, then sometimes we have to consider that our total life experiences up to the present moment are only the first or second act. We have the ability to shape the next act.
For those of us who have unresolved tensions with people who are living, the time is NOW to get to work towards healing. Our loved ones whom we lovingly recall in Yizkor would expect nothing less from us. We can write the next act of our lives.
Writing a successful next act requires teshuvah, a complete return to shleimut, wholeness or integrity. This process includes saying selichah, I’m sorry, to others for wrongs we’ve committed towards them, and it includes granting mechilah, forgiveness to others for their slights towards us. We say to God, “Selah lanu, mehal lanu, kaper lanu, forgive us, pardon us grant us atonement.” What we expect of God, we must also demand of ourselves.
So, those of us giving free rent in our minds to the anger and resentment that we hold towards someone, we give ourselves a gift to evict those thoughts. Let’s change the script from a tragedy to a story with a happier ending. If there are relatives or friends with whom there is unresolved tension, speak to them on Yom Kippur or immediately thereafter. Say that you’ve given thought to your relationship and want a fresh start. Each of us can raise the curtain on a new act.
We recall our departed loved ones on Yom Kippur because we acknowledge our own mortality. We are acting today as if it is our last day. Recognizing our mortality, as we do now, reminds us of the urgency to change our ways. It may be the last act.
Let us honor the memory of our loved ones with a Jewish Tony Award of zikkaron tov, remembering them for their goodness. Let us bring zikkaron tov, good memories, into our present relationships. Let us not live like we’re going through the motions on stage. Let us live a life that matters.
Israel: The People Who Struggle With God and One Another
Rabbi Edward C. Bernstein
Kol Nidre, September 13, 2013
There’s an old story about a rabbi who auditions to be the rabbi of a new synagogue. The interview goes well, but at the end, the president of the congregation says, “Rabbi, there are just three things you’re not allowed to speak about from the pulpit: Don’t speak to us about ritual observance; don’t speak to us about social action; and don’t speak to us about Israel.” The rabbi asks: “Well then, what am I supposed to speak about?” The president says: “Jewish stuff.”
Tonight, I’d like to speak about one of those topics: Israel. We note with appropriate solemnity that this is the 40th anniversary of the Yom Kippur War. It’s tempting for me to recount Israeli history and rally us to support Israel’s continued security as our one and only Jewish state.
Tonight, however, I am moved to do something different. I wish to speak not about Israel per se but about how we talk to one another about Israel. It’s all about relationships and, as Rabbi Harold Kushner says, “living a life that matters.” We have a great tension in Jewish tradition between the need to take care of ourselves, the Jewish people and the need to be concerned about the world as a whole. Hillel expressed this tension in his famous statement, “If I am not for myself, who will be for me? If I am only for myself, what am I? And if not now, when?” There is a natural tension between the first two parts of this statement. They are of equal importance–particularism, concern for ourselves, and universalism, concern for others. For the most part, the tension in our tradition between these two forces is healthy. When it comes to the State of Israel, though, conversations among contemporary Jews can sometimes get ugly.
The way in which American Jews talk to one another about Israel is one barometer of the health of our relationships, particularly between different generations. I’m concerned that Israel has become a sort of third rail in Jewish conversations that is best left untouched for the sake of shlom bayit, peace in our family. Many in our community feel that as Jews we have a duty to hold Israel to the highest standards, and it’s our duty to call Israel to account when there is injustice there. Many others say, “Shah, shtill. Be quiet. Don’t wave Israel’s dirty laundry in public. Diaspora Jews have to show a united front in support of Israel.”
Rabbi Ed Feinstein of Los Angeles wrote recently about this tension. He says that for generations, Jews have adjusted as needed in finding the balance between concern for ourselves and concern for others. When we hold on to both, Jewish life thrives. He argues, though, that in recent years the balance is broken. “Perhaps this is the residual effect of living in the shadow of the Holocaust.” He writes that the Jewish people suffer from a collective post-traumatic stress disorder. Some Jews turn inward and think the world is out to get us and that another Shoah, God forbid, can happen any moment if we don’t take care of Israel and the Jewish people first. Other Jews feel that if we don’t aspire to the highest ethical standards and show concern for all people, we sink to the level of our oppressors over the centuries. Feinstein writes: “Instead of an active tension, we are left with severe polarization,” and says further “todays increased polarization will suffocate Judaism.” I appreciate Rabbi Feinstein’s wisdom from which I learn two things: a) there are multiple ways to approach and be supportive of Israel; and b) we need to find respectful ways for fellow Jews to speak and engage in relationship.
Rabbi Feinstein was writing in response to a particularly troubling exchange between two rabbinic colleagues last November that was a microcosm of the tension between the particularistic and universalistic camps. The two rabbis are Daniel Gordis and Sharon Brous. Both, like me, are graduates of JTS. They are both highly accomplished in their respective rabbinates, and I have been inspired to quote both of them on occasion in my sermons over the years. Rabbi Gordis, a renowned public intellectual, made aliyah to Israel in the late 1990s and has provided keen insight on the life of Israelis in a turbulent Middle East. Rabbi Brous is a contemporary of mine and founded the Ikar congregation, an innovative start-up shul in Los Angeles that has attracted hundreds of young Jewish adults in their 20s and 30s. They have a long-standing personal and professional relationship with each other dating back to when both lived in LA. This relationship was severely tested in a public dispute that they had over Israel.
Last November, after hundreds of rocket attacks terrorized southern Israel, Israel launched an air-raid attack on the Gaza Strip to destroy munitions and launch sites. A ground invasion by the Israeli Army was averted at the last moment when the US and Egypt were able to broker a cease-fire. Anytime Israel faces a tense military situation such as this, emotions throughout the Jewish world run high. We anguish over loss of life on all sides, and we anguish over Israel being punished in the court of public opinion over the killing of civilians when terrorists deliberately embed themselves among their own people in order to draw Israel’s fire. In response to the last Gaza showdown, Rabbi Brous published a letter to her congregation reflecting on the suffering of both Israelis and Palestinians. Rabbi Brous writes:
“I believe that the Israeli people, who have for years endured a barrage of rocket attacks targeting innocents and designed to create terror, instability and havoc, have the right and the obligation to defend themselves. I also believe that the Palestinian people, both in Gaza and the West Bank, have suffered terribly and deserve to live full and dignified lives….”
Later, she writes, “However you feel about the wisdom and timing of Israel’s response to the Hamas threat, the people of Israel need our strong support and solidarity. At the same time, supporting Israel’s right to protect and defend itself does not diminish the reality that the Palestinian people are also children of God, whose suffering is real and undeniable.”
Rabbi Gordis responded with an article in the Times of Israel a few days later in which he criticized Rabbi Brous for being too even-handed. “Yes, we are all deeply entrenched in our narratives of good and evil. But why does Rabbi Brous not feel that it’s her place as a rabbi to tell her community…which side is good and which side is evil?” The end of Rabbi Gordis’s article gets highly personal, and this generated the controversy:
“As I read Rabbi Brous’s missive, I couldn’t stop thinking about my two sons, both in the army, each doing his share to save the Jewish state from this latest onslaught. What I wanted to hear was that Rabbi Brous cares about my boys (for whom she actually babysat when we were all much younger) more than she cares about the children of terrorists. Especially this week, I wanted her to tell her community to love my family and my neighbors more than they love the people who elected Hamas and who celebrate each time a suicide bomber kills Jews. Is that really too much to ask?”
Gordis continues, “I knew, even before reading Rabbi Brous’s missive, that we Israelis are surrounded by enemies. When I finished reading her, though, I understood that matters are much worse than that. Yes, we’re surrounded, but increasingly, we are also truly alone, utterly abandoned by those who ought to be unabashedly at our side.”
It is clear at this point that two well respected and thoughtful rabbis have different perspectives on Israel. Yet, respect of the other is crucial even amidst disagreement. Living a life that matters requires civil discourse. The question is whether this discussion has gone beyond civil.
It wasn’t long before Rabbi Brous responded:
“Wielding the power of the pen, Gordis sets me up as a straw (wo)man, a representative voice of a naïve Jewish ideology, one that is willing to jettison allegiance to the Jewish people for the sake of some self-congratulatory humanism. Such Judaism, he claims, is ‘utterly universalized… almost entirely divorced from the richness of Jewish heritage and the worldview of our classic texts.’”
“What is shameful is that Gordis knows what many of his readers do not. For years my teacher and friend, he knows precisely what is the character of my Judaism, he knows just how deeply Jewish traditions and texts run in my blood. But it is far easier to cast aspersions on a straw man than engage in discourse with a real live colleague who shares his concern for Israel, the Jewish people and its future but nevertheless sees things differently than he does.”
Rabbi Gordis then wrote a rejoinder. He attempted to take back his more inflammatory personal statements while restating his strong commitment to Jewish particularism, the Jewish concern to take care of ourselves first and foremost.
He writes: “I believe that four thousand years of Jewish tradition are committed to the proposition that particularism is key to who we are, and that the inability to love our people before we love others cuts out the heart of one Judaism’s great sustaining characteristics.”
By this point, numerous other commentators were weighing in on the Gordis-Brous Internet spat. Rabbi Ed Feinstein, whom I quoted earlier, served as kind of an online referee. He writes that they are both Jewish intellectual heroes struggling to inspire contemporary Jews. “That is what makes their controversy so painful to witness.”
Rabbi Feinstein says: “So incendiary is Rabbi Gordis’s critique of Rabbi Brous, it obscures the simple fact: He needs her. First, he needs her Torah.” Rabbi Feinstein says that Rabbi Brous’s teaching of Torah has engaged younger Jews, teaching them to interpret their universalism and humanism through traditional Jewish lenses.
“Second,” Rabbi Feinstein continues, “he needs her conscience. The voice of Jewish particularism needs the balancing voice of Jewish universalism, else it turns chauvinistic, narrow, and cruel. Too easily do we fall into a narrative of victimhood and wallow in attitude that overlooks brutality and excuses all moral infractions.”
“Finally,” Rabbi Feinstein says, “he needs her moral vision. The primary task of Zionism, as Gordis so well understands, was to make a safe place for Jews and Jewish life. But that was never its sole purpose. Zionism was always an expression of Jewish moral aspiration.” For example Israel’s Ambassador Michael Oren went on American TV during this conflict and explained in detail how Israel was taking steps to avoid civilian casualties. Because of its moral vision, Israel resisted a call by some to carpet bomb Gaza. Such moral vision is what makes Israel a Jewish state. Rabbi Feinstein clearly favors Rabbi Brous’s concern for more than just Jews in Israel but also the values for which Israel stands. In so doing, he reminds us that there are multiple ways in which we can express our support for Israel and that we can and must be respectful of one another in doing so.
As we think about issues of global Jewish importance, like Israel, we have to consider not only the issues at hand. We have to consider how community conversations about Israel serve as a litmus test for our relationships with one another. We can argue issues passionately, but we must remember that concern for both ourselves and the outside world are integral parts of our rich Jewish heritage. Yom Kippur is a time for us to reconnect with one another, with the synagogue and its traditions, with the Jewish people, with Israel and with God. In this new year, let us not shy away from discussing the vital issues of our day because we fear to offend. At the same time, let us always remember the human beings with whom we share dialogue so that we may listen and be strengthened by our differences. We are a richer, more vibrant tradition because we value both ourselves and others. Finding the balance between the two is sometimes challenging, but our effort to strike that balance is part of living a life that matters. May we all be so blessed.
Goats for Yom Kippur
The goats on my tie are of course in honor of the goats of the ancient Yom Kippur ritual in the Temple. This ritual is mentioned in the Torah:
Leviticus, Chapter 16: “7 Aaron shall take the two he-goats and let them stand before the Lord at the entrance of the Tent of Meeting; 8 and he shall place lots upon the two goats, one marked for the Lord and the other marked for Azazel. 9 Aaron shall bring forward the goat designated by lot for the Lord, which he is to offer as a sin offering; 10 while the goat designated by lot for Azazel shall be left standing alive before the Lord, to make expiation with it and to send it off to the wilderness for Azazel.”
We no longer have the Temple nor this arcane ritual. We instead offer our sincere prayers, fasting and genuine teshuvah (return to the ways of God). May we be inscribed for life and good health.
“The Most Precious Thing in the World”
Rosh HaShanah, First Evening
Rabbi Edward C. Bernstein
September 4, 2013
The return of the High Holidays represents a bench mark. We have made it through the past year with all of its joys and all of its trials and tribulations. This season rekindles our hope that the worst is behind us. The themes of the season remind us simultaneously that we are fragile mortals, and at the same time, we have the ability to change ourselves and our worlds. Now we are ready to move on with the work of bringing healing to ourselves, our families, the Jewish community, our country and the world.
Part of the healing power of the High Holidays comes from our gathering in large numbers in synagogue on these days. We have an innate need to connect and to be present for one another. Teshuvah is what we call the process of healing relationships that may be broken so that we can strengthen the connections with those around us. Building and strengthening meaningful relationships are part of living a life that matters. Rabbi Harold Kushner, the distinguished rabbi and writer, wrote a book entitled Living a Life That Matters and will be at Temple Torah on January 15, 2014, to speak on that topic. As we eagerly anticipate his visit, I hope over the course of the holiday to offer my take on living a life that matters. Tonight, as we begin our ten-day journey of renewing these bonds, I’d like to share a Jewish folktale that captures the essence of teshuvah and renewing relationships.
“The Most Precious Thing in the World,” told by Joan Sutton in Chosen Tales, Penina Schramm, Ed., pp. 372-375.
Once upon a time, God spoke to an angel and said, “For this Rosh Hashana, the New Year, bring me the most precious thing in the world.” The angel bowed low to God and then winged her way to earth. Searching everywhere, she visited forests, mountaintops, and soft green meadows. But although she saw bright butterflies and flowers, nothing seemed quite right. Then, peeking through a window, she saw a mother holding her baby. As she gazed down at her child, the mother’s smile was full of love and tenderness. The angel thought, “This mother’s smile must be the most precious thing in the world. I will take it to God.” Gently, the angel took the mother’s smile, but the mother didn’t even notice; she had so many smiles left that she would never miss just one! With great excitement, the angel showed the smile to God, who answered, “This is indeed wonderful—the smile of love that a mother gives her child—but it is not the very most precious thing in the world.”
So the angel went back to earth and searched again everywhere. One starry night, in the midst of a deep, dark forest, she heard exquisite music: it was the song of a solitary nightingale singing among the trees. The song was so beautiful that the angel folded her wings and listened for many hours. Then she took the song to God. But, upon hearing the music, God answered, “This is indeed very special, but it is still not the most precious thing in the world!”
The angel was getting tired but she knew she could never give up, so again she flew back to earth. This time she arrived in the big city, where she saw crowds of people. They were all in a hurry to get somewhere. They pushed each other as they passed quickly in the streets. They waited impatiently in long lines at banks and supermarkets. They looked nervous and weary. Everywhere there were traffic jams and tired divers honking angrily.
Standing at one busy intersection was an old man. He was waiting to cross the street, but there were so many cars that he didn’t know when to try. People kept rushing past him, never pausing to notice his predicament. The old man felt dizzy and confused. Just then, a young girl came walking up to him. She had noticed him hesitating and looking ill and felt sorry for him. “Excuse me,” she said to him shyly, “but may I help you cross the street and walk you home?” Gratefully he gazed into her kind eyes and answered, “Yes, thank you, young lady, I was feeling so tired and weak!” he took her offered arm and walked with her across the street. Slowly and steadily, they made their way to his apartment building, which was nearby.
Now the angel was watching all the time, although the old man and the young girl couldn’t see her. The angel was so happy! “This really must be the most precious thing in the world—a kind deed, a mitzvah, a helping hand! It has many names, but it is the same everywhere. If we can help each other, we can have a peaceful world! So I will take the story of this kind deed to God. It must be what I have been looking for all the time!”
God heard the story of the kind deed and answered, “This is indeed important. A mitzvah is one of the most special things in the world—still, it is not quite what I have been waiting for. Go once more, dear angel. You are on the right track, and I feel sure that this time you will find what we seek. Look everywhere—in cities, forests, schools, and homes—but especially look into the hearts of people.”
Sighing with disappointment, the angel again winged her way to earth. And she looked in so many places! Still, she could not find the precious thing. “Maybe I should give up! But how could I fail my God? There must be an answer or God would not have asked me to do this.” Tired from her ceaseless searching, she sat dejected upon a rock, resting and thinking. As she sat there, she heard something—the sound of someone crying! It was not a little child crying, but a grown man! He was walking through the woods with tears rolling down his cheeks. “Soon the High Holy Days will come, and I am thinking that I was cruel and mean to my dear brother! We had a fight about something unimportant. There were harsh words and now we haven’t even spoken to each other in several weeks. Today, this very day, I will go to him and ask him to forgive me. Then I will pray to God to forgive me too, for I am truly sorry that my unthinking anger has caused so much unhappiness.” Another tear rolled down the man’s cheek.
Then angel felt that she had found the answer. Being an angel, she was invisible, so she flew up to the grieving man and gently caught one of the tears that were falling from his eyes. The man thought to himself, “What a soft and fragrant breeze is surrounding me! Suddenly I feel better. Perhaps this is a sign that all will be well!” The angel flew away; she flew away to God. In a small tiny bottle she held the one tear that she had collected. She held it up to God. And God…smiled upon the angel. The radiance of that smile filled the whole world like the sun coming out suddenly from behind dark clouds.
Then God spoke: “My faithful angel, this is indeed the most precious thing in the whole world—the tear of someone who is truly sorry. For it is a tear from the heart, and it will bring peace into the world. The two brothers will forgive each other, and they will enjoy a loving and happy New Year. My dear angel, I bless you for your good work. And may this story be told, so all who hear it can learn from it.”
L’Shanah Tovah—May we all live a life that matters and enjoy a sweet and happy New Year.
“It is not in heaven” (Deuteronomy 30:12)
While human beings have acquired the ability to launch rockets and people into space and explore the heavens, Deuteronomy tells us that Torah–the totality of our received tradition from God–is “lo bashamayim hi,” “it is not in heaven” (Deuteronomy 30:12). This phrase has been understood that the Torah is not an esoteric document. It is meant for human beings in this world to explore, interpret and reinterpret. This verse plays a central role in one of the most famous passages in the Talmud, Bava Metzia 59b, in which Rabbi Eliezer is in a dispute with Rabbi Joshua and the majority of sages. Rabbi Eliezer performs miracles and even has a divine voice from the heavens call out that the law is in accordance with him. Rabbi Joshua, however, says “Lo bashamayim hi,” “[The Torah] is not in heaven. God laughs in response and says, “My children have defeated me.” The Torah is meant to be studied and reinterpreted in each generation.
Rev. Dr. Martin Luther King, Jr., delivering “I Have a Dream” speech, August 28, 1963
This coming Wednesday, August 28, marks a momentous anniversary in American history. It is the 50th Anniversary of the March on Washington for Jobs and Freedom that was highlighted by Rev. Martin Luther King, Jr.’s “I Have a Dream” speech. The speech is known for its soaring rhetoric and piercing, prophetic call for equality and justice for all. The concluding portion of the speech has become part of our civic liturgy, alongside the Star Spangled Banner and the Gettysburg Address. As a great piece of liturgy, Dr. King turned to three key elements: 1) history; 2) recognition of an Eternal God of all; and 3) an appeal to social justice.
It’s appropriate that this week’s Torah portion contains a classic piece of liturgy that is built upon these same three pillars. Anytime a passage from the Torah makes it into the Jewish liturgy, it is a sign that our tradition grants it a special importance and that the text embodies an aspect of the soul of Judaism. Examples include the Shema (Deut. 6:4-9) and the Friday night Kiddush (Gen. 2:1-3). This week’s Torah reading, Ki Tavo, opens with Parashat Bikkurim (the first fruits) (Deut. 26: 1-11), which includes the Bikkurim recitation that was recited once a year by those who brought Bikkurim to the Temple. After the destruction of the Temple, the Sages made this passage a central component of the Passover Haggadah, from which many recognize the words: “Arami oved avi” (26: 5-10)
“My father was a fugitive Aramean. He went down to Egypt with meager numbers and sojourned there; but there he became a great and very populous nation. 6 The Egyptians dealt harshly with us and oppressed us; they imposed heavy labor upon us. 7 We cried to the Lord, the God of our fathers, and the Lord heard our plea and saw our plight, our misery, and our oppression. 8 The Lord freed us from Egypt by a mighty hand, by an outstretched arm and awesome power, and by signs and portents. 9 He brought us to this place and gave us this land, a land flowing with milk and honey. 10 Wherefore I now bring the first fruits of the soil which You, O Lord, have given me.”
Rabbi David Golinkin, a leader of the Conservative/Masorti movement in Israel suggests that if we look closely at this passage, Parashat Bikkurim, we find that it contains three of Judaism’s most core values: 1) History, or remembering and connecting with events of our past 2) Gratitude to God for the blessings in our lives and 3) Concern for the weak and less fortunate.
Let’s look at each part more carefully. Personal identification with the history of our people is found in verses 3-10, including the text recited in the Temple and the portion of that text that made its way into the Haggadah. The text is couched in the first person singular or plural. The reciters thereby expressed their complete identification with events which had occurred hundreds or even thousands of years before their time, just as we recite in the Haggadah every year: “In every generation a person must consider himself as if he had personally gone forth from Egypt.” The mitzvah of Zakhor, Rememberance, is an essential one in our tradition, which we can all relate to. By identifying personally with events of our past, we can work to ensure that dark chapters in our history are not repeated.
Dr. King invoked history at the very beginning of his speech:
“Five score years ago, a great American, in whose symbolic shadow we stand today, signed the Emancipation Proclamation. This momentous decree came as a great beacon light of hope to millions of Negro slaves who had been seared in the flames of withering injustice. It came as a joyous daybreak to end the long night of their captivity.
“But one hundred years later, the Negro still is not free. One hundred years later, the life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination. One hundred years later, the Negro lives on a lonely island of poverty in the midst of a vast ocean of material prosperity. One hundred years later, the Negro is still languished in the corners of American society and finds himself an exile in his own land. And so we’ve come here today to dramatize a shameful condition.”
Our Torah portion’s call to us to internalize our history may at times seem ominous, particularly when recalling slavery, whether in Egypt or the American South. Therefore, this message is tempered by the call to express gratitude for the blessings in our lives. In the Bikkurim prayer, the theme of gratitude is emphasized through the repetition of the verb “natan” “gave.” Six times this word appears in our portion, reminding us that God gives the gift of first fruits and other blessings, which requires the people to thank him anew every year.
As Dr. King was building towards his climactic conclusion, he said, “I have a dream that one day every valley shall be exalted, and every hill and mountain shall be made low, the rough places will be made plain, and the crooked places will be made straight; “and the glory of the Lord shall be revealed and all flesh shall see it together.”2 He was quoting one of Isaiah’s messages of consolation, the section we read in synagogue in the weeks leading up to Rosh HaShanah. Like in the Bikkurim prayer, King reminded us that God is a force for sustenance and good.
By taking stock of our own past misfortunes as well as the blessings in our lives, the Bikkurim passage then reminds us of the next step, which is to improve the lot of those around us who less fortunate. Concern for the weak is found in verse 11. The text reads, “You and the Levite and the stranger shall enjoy all the bounty which the Lord your God has bestowed upon you.” In other words, the Israelite farmer must share his harvest with the strangers in the Land. Indeed, this message repeats itself many times in the Torah where we are instructed to leave gleanings (leket) and the corner of the field (pe’ah) and forgotten sheaves (shikheha) “to the poor, the stranger, the widow and the orphan” so that we should remember that we too were once strangers in Egypt.
Dr. King’s soaring rhetoric on social justice is unparalleled in modern history:
I have a dream that one day this nation will rise up and live out the true meaning of its creed: “We hold these truths to be self-evident, that all men are created equal.”
I have a dream that one day on the red hills of Georgia, the sons of former slaves and the sons of former slave owners will be able to sit down together at the table of brotherhood.
Jewish tradition carries the themes of the Bikkurim prayer into the most solemn prayer of the upcoming penitential season, “Un’tane Tokef,” recited on Rosh HaShanah and Yom Kippur. We declare: U’teshuvah, u’tefillah u’tzedakah maavirin et roa ha-gezeira, Repentance, Prayer and Righteousness avert the severity of the decree.” Through repentance, we take account of our history and make an effort to change our ways. Through prayer, we not only express hope for a better future, but give thanks to God for the blessings of Creation. Through acts of righteousness and loving kindness we maintain Judaism’s longtime concern for the weak and downtrodden.
In the final peroration of Dr. King’s speech, he quotes the American song “My Country ‘Tis of Thee” and focuses on the words “let freedom ring.” In so doing, he neatly brings together history, God’s goodness, and an appeal to social justice:
Let freedom ring from Stone Mountain of Georgia.
Let freedom ring from Lookout Mountain of Tennessee.
Let freedom ring from every hill and molehill of Mississippi.
From every mountainside, let freedom ring.
And when this happens, and when we allow freedom ring, when we let it ring from every village and every hamlet, from every state and every city, we will be able to speed up that day when all of God’s children, black men and white men, Jews and Gentiles, Protestants and Catholics, will be able to join hands and sing in the words of the old Negro spiritual:
Free at last! Free at last!
Thank God Almighty, we are free at last!3
As the High Holiday season approaches, may we be inspired by our Torah and our liturgy to examine our past, give thanks for the gifts God has given us and promote justice for all.
From Huffington Post
Rabbi Ed Bernstein 