My Ami column with the title above can be read here.
You’ve no doubt heard the term “October Surprise.” But have you heard of a “Tishrei Surprise”? Yes, it’s a thing. As you can read here.
Rosh Hashanah evokes, or should evoke, what seem to be discordant emotions: fear and joy. To read how I think they should be synthesized, click here.
And may you and yours have a ksiva vachasimah tovah!
[photo by Esky Cook]
Rosh Hashanah is the only holiday on the Jewish calendar occuring at the new moon, beginning on a night when the moon isn’t visible at all. That fact is hinted at in the posuk “Tik’u bachodesh shofar bakeseh liyom chageinu” (“Sound the shofar on the New Moon, at the appointed time for the day of our festival”) — Tehillim 81:4. The word bakeseh, “at the appointed time,” can be read to mean “covered.”
The moon is, famously, a symbol of Klal Yisrael. It receives its light from the sun, as we receive our enlightenment from Hashem; it wanes but waxes again, as we do throughout history; and it is the basis of our calendar.
Various ideas lie in the oddity of Rosh Hashanah being moonless. One that occurred to me has to do with that latter connection, that the moon is our marker of time, our clock, so to speak. When we repent of a sin, Chazal teach, the sin can be erased from our past — even, if our teshuvah is complete and sincere, turned into a merit!
And so, we are particularly able on Rosh Hashanah, the beginning of the ten days of teshuvah, to undermine time, to go back into the past and change it.
What better symbol of that power than to remove our “clock” from the sky?
Ksiva vachasima tovah!
For the past month and a bit, my weekly columns have been appearing in Ami Magazine. My agreement with the periodical allows me to share links to the pieces on its website, but not to share them in their entirety in other ways.
So I’ll be posting links to the pieces, and their first sentences, in the future here, in addition to articles that may have been published elsewhere.
Links to three Pesach-pertinent essays I offered in past years:
Chag kasher visame’ach!
Stay safe and be well!
Anyone interested in a Zoom presentation on “The Hidden Haggadah: Subliminal messages in our Seder text” is welcome to join me at 4:00 pm tomorrow (4/1)
Meeting ID: 388 827 398 Password: 573128
My Purim’s highlight was an interaction I had with two little boys, no older than 8 or 9. The shul I attend is often visited by a number of “collectors” asking for small donations, usually for the poor or needy institutions. Usually they are adults, with documentation backing the legitimacy of their quest for donations.
Sometimes, children approach people on behalf of their yeshivos or other charitable causes. On Purim, such undersized collectors abound. I must have been approached by little people 20 or 25 times. When my stash of dollar bills was down to one, wouldn’t you know, two youngsters approached me at the same time.
I smiled and showed them my last bill, identifying it as such. One boy, whose hand held more revenue that the other boy’s, unhesitatingly pointed to the other and said “Please give him.”
Which I did.
But the boy who directed me to the other one gave me something priceless, the story I just shared.
I used to pass the fellow each morning years ago as I walked up Broadway in lower Manhattan on my way to work. He would stand at the same spot and hold aloft, for the benefit of all passersby, one of several poster-board signs he had made. One read “I love you!” Another: “You are wonderful!”
He seemed fairly normal, well-groomed and decently dressed, and he smiled broadly as he offered his written expressions of ardor to each of us rushing to our respective workplaces. I never knew what had inspired his mission, but something about it bothered me.
Then, one day, I put my finger on it. It is ridiculously easy to profess true love for all the world, but a sincere such emotion simply isn’t possible. If one gushes good will at everyone, he offers it, in fact, to no one at all.
By definition, care must exist within boundaries, and our love for those close to us – our families, our close friends, our fellow Jews – is of a different nature than our empathy for others outside our personal lives.
What is more, and somewhat counterintuitive, is that only those who make the effort to love their immediate families, friends and other Jews have any chance of truly caring, on any level at all, about all of mankind.
The thought, it happens, is most appropriate for this time of Jewish year, as Sukkos gives way, without so much as a second’s pause, to Shemini Atzeres (in the Gemara’s words, “a Yom Tov unto itself.”)
While most Yamim Tovim tend to focus on Klal Yisrael and its particular historical narrative, Sukkos, interestingly, also includes something of a “universalist” element. In the times of the Beis Hamikdash, the seven days of Sukkos saw a total of seventy parim-korbanos offered on the mizbei’ach, the bulls corresponding, says the Gemara, to “the seventy nations of the world.”
Those nations – the various families of people on earth – are not written off by our mesorah. We Jews are here, the Navi exhorts, to be an example to them. A mere four days before Sukkos’s arrival, on Yom Kippur, Yidden the world over heard Sefer Yonah, the story of the Navi who was sent to warn a distant people to do teshuvah, and who, in the end, saved them from destruction.
Similarly, the korbanos in the Beis Hamikdash, the Gemara informs us, brought Divine brachos down upon all the world’s peoples. Had the ancient Romans known just how greatly they benefited from the merit of the avodah, Chazal teach, instead of destroying the structure, they would have placed protective guards around it.
And yet, curiously but pointedly, Sukkos’s recognition of the value of all humanity is made real by the Chag that directly follows it, Shemini Atzeres.
The word atzeres can mean “refraining” or “detaining,” and the Gemara (Sukkah, 55b) teaches that Shemini Atzeres (literally: “the eighth day [after the start of Sukkos], a detaining”) gives expression to Hashem’s special relationship with Klal Yisrael.
As the well-known Midrashic mashal has it:
A king invited his servants to a large feast that lasted a number of days. On the final day of the festivities, the king told the one most beloved to him, “Prepare a small repast for me so that I can enjoy your exclusive company.”
That is Shemini Atzeres, when Hashem “detains” the people He chose to be an example to the rest of mankind – when, after the seventy korbanos of the preceding seven days, a single par, corresponding to Klal Yisrael, is brought on the mizbei’ach on that eighth day.
We Jews are often assailed by others for our belief that Hashem chose us from among the nations to proclaim His existence and to call on all humankind to recognize our collective immeasurable debt to Him.
Those who are irritated by that message like to characterize the special bond Jews feel for one another as hubris, even as contempt for others.
The very contrary, however, is the truth. The special relationship we Jews have with each other (yielding ahavas Yisrael); and with Hakadosh Baruch Hu (yielding ahavas Hashem) – the relationships we acknowledge in particular on Shemini Atzeres – are what provide us the ability to truly care – with our hearts, not our mere lips or poster boards – about the rest of the world.
Those deep relationships are what allow us to hope – as we declare in Aleinu thrice daily – that, even as we reject the idolatries that have infected the human race over history, “all the peoples of the world” will one day come to join together with us and “pay homage to the glory of Your name.”
© 2019 Hamodia
The famous early 20th century German-born American financier Otto Kahn, it is told, was once walking in New York with his friend, the humorist Marshall P. Wilder. They must have made a strange pair, the poised, dapper Mr. Kahn and the bent-over Mr. Wilder, who suffered from a spinal deformity.
As they passed a shul on Fifth Avenue, Kahn, whose ancestry was Jewish but who had received no Jewish chinuch from his parents, turned to Wilder and said, “You know, I used to be a Jew.”
“Really?” said Wilder, straining his neck to look up at his companion. “And I used to be a hunchback.”
The story is in my head because we’re about to recite Kol Nidrei.
Kol Nidrei’s solemnity and power are known well to every Jew who has ever attended shul on the eve of the holiest day on the Jewish calendar. It is a cold soul that doesn’t send a shudder through a body when Kol Nidrei is intoned in its ancient, evocative melody. And yet the words of the tefillah – “modaah” would be more accurate – do not overtly speak to the gravity of the day, the last of Aseres Yemei Teshuvah.
They speak instead to the annulment of nedarim, vows, specifically (according to prevailing Ashkenazi custom) to undermining vows we may inadvertently make in the coming year.
Nedarim, the Torah teaches, have deep power; they truly bind those who utter them. And so, we rightly take pains to avoid not only solemn vows but any declarative statements of intent that could be construed as vows. So, that Yom Kippur would be introduced by a nod to the gravity of neder-making isn’t entirely surprising. But the poignant mournfulness of the moment is harder to understand.
It has been speculated that the somber mood of Kol Nidrei may be a legacy of distant places and times, in which Jews were coerced by social or economic pressures, or worse, to declare affiliations with other religions. The text, in that theory, took on the cast of an anguished renunciation of any such declarations born of duress.
Most of us today face no such pressures. To be sure, missionaries of various types seek to exploit the ignorance of some Jews about their religious heritage. But few if any Jews today feel any compulsion to shed their Jewish identities to live and work in peace.
Still, there are other ways to be unfaithful to one’s essence. Coercion comes in many colors.
We are all compelled, or at least strongly influenced, by any of a number of factors extrinsic to who we really are. We make pacts – unspoken, perhaps, but not unimportant – with an assortment of mastinim: self-centeredness, jealousy, anger, desire, laziness…
Such weaknesses, though, are with us but not of us. The Amora Rav Alexandri, the Gemara teaches (Berachos, 17a), would recite a short tefillah in which, addressing Hashem, he said: “Master of the universe, it is revealed and known to You that our will is to do Your will, and what prevents us? The ‘leaven in the loaf’ [i.e. the yetzer hora] …” What he was saying is that, stripped of the rust we so easily attract, sanded down to our essences, we want to do and be only good.
Might Kol Nidrei carry that message no less? Could its declared disassociation from vows reflect a renunciation of the “vows”, the unfortunate connections, we too often take upon ourselves? If so, it would be no wonder that the recitation moves us so.
Or that it introduces Yom Kippur.
When the Beis Hamikdosh stood, Yom Kippur saw the kiyum of the mitzvah of the Shnei Se’irim. The Cohen Gadol would place a lot on the head of each of two goats; one read “to Hashem” and the other “to Azazel” – according to Rashi, the name of a mountain with a steep cliff in a barren desert.
As the Torah prescribes, the first goat was sacrificed as a korban; the second was taken through the desert to the cliff and cast off.
The Torah refers to “sins and iniquities” being “put upon the head” of the Azazel goat before its dispatch. The deepest meanings of the chok, like those of all chukim in the end, are beyond human ken. But, on a simple level, it might not be wrong to see a symbolism here, a reflection of the fact that our aveiros are, in the end, foreign to our essences, extrinsic entities, things to be “sent away,” banished by our sincere repentance.
In 1934, when Otto Kahn died, Time Magazine reported that the magnate, who had been deeply dismayed at the ascension of Hitler, ym”s, had, despite his secularist life, declared: “I was born a Jew, I am a Jew, and I shall die a Jew.”
Mr. Kahn may never have attended shul for Kol Nidrei. But perhaps a seed planted by a hunchbacked humorist, and nourished with the bitter waters of Nazism, helped him connect to something of the declaration’s deepest meaning.
© 2019 Hamodia