Judgement Acceptance and Celebration Rosh Hashanah

Accommodating! The word appeared in large font, an accusation, that screamed at me from my Lumina Spark personality report. The report that was generated in response to a detailed survey about my workplace behaviours featured a word cloud with the most significant of my characteristics shown in the biggest writing. There it was, in huge type - ACCOMODATING.

One of my hang-ups, and I don’t think I am unique in this, is questioning my own strength. Am I strong or weak? Does my reluctance to confront conflict prove that I am a wimp? Are my doubts and agonising about decision-making further proof of weakness? These kinds of ruminations are not useful, but if we have them, we are better off dealing with them than avoiding thinking about them.

As I reflect on such questions, it occurs to me that the Jewish New Year’s Day, Rosh Hashanah is fast approaching on 7-8 September. The words “behold, the day of judgement” echo in my mind. At my synagogue on Rosh Hashanah, we would have  a choir, and two of its members with very strong deep singing voices – one a lawyer the other a judge – would sing these words in Hebrew in a slow solemn melody: Heenaaaay Yom Hadeeen, Heee-naay, Yo-o-m, Ha-----deeeen! Behold, the day of judgement!

The backstory of the Jewish day of judgement is that the first humans, Adam and Eve, were created on this date, and on that same day they ate forbidden fruit and were judged for it (1). History is repeated every year on the same day.

As He did to Adam in the Garden of Eden, God calls out to us, “where are you?” (2) “Where are you in the world? What have you accomplished? You have been allotted a certain number of days, hours, and minutes in which to fulfil your mission in life. You have lived so many years and so many days,”- over 50 years in my case - “Where are you? What have you achieved?” (3). And the super-ego can’t help itself but to appropriate the role of the divine judge to do a bit of judging of its own. Are you good enough? Big enough? Strong enough?

For a long time, I regularly showed up to the court of the false God in my head. I pleaded my case and presented my defence. I protested too much, then noticed that these thoughts were never enough to end the judgement. Self-criticism and self-doubt continue to be part of my life. But one day I decided that I had enough. I declared to the inner critic that I no longer recognised the legitimacy of his court. This is a pointless exercise! I thought, I just need to ignore it.

It worked to some extent but the other day I decided to change tack and take ownership of who I am and accept the gifts and challenges that God has given me.

I am accommodating! That is my nature. I am not a tough New Yorker. I am not Donald Trump. Good. I acknowledge that sometimes I will be accommodating in situations in which it would be more useful to me and the people I care about, or the cause I serve if I were to be assertive. But I also celebrate that I can tune in to other peoples’ perspectives and see the world through their eyes, and do what they want when it does not compromise my principles at all.

I remind myself that strength is defined by our sages as the conquest of one’s own self (4). To act with self-control. I am not perfect at this, but I often score some victories here. I would love to do even better.

With regards to one’s failure to exercise self-control, it is also useful to practice some degree of acceptance. We can work to address problems we own and acknowledge, but not those we deny. The first human to be judged, Adam, admitted to God that he ate the forbidden fruit (5).  But as he did, he used the present tense, admitting that after he was offered the forbidden fruit, “I am eating it.” That is, I ate some, and I will continue to eat it (6). While some would regard this as brazen, another perspective is that Adam was owning up to the truth about himself. He knew his own reality that included a weakness for these forbidden fruits and was completely honest about this (7). This honesty is surely the first step to growth.

As we look back at a year that included challenges relating to COVID and lockdowns, let us be honest about what we noticed about ourselves and accept the truths we learned. Then let us forgive ourselves as surely as we believe that a Merciful God certainly forgives us (8). In fact, as Jews we approach the day of judgement as a celebration, wearing our best clothing; we eat and drink as we are confident in God’s mercy (9). We also engage in some serious self-reflection and prayer. Not a bad mix of responses to honestly engaging with the truth of our flawed and lovable selves.  

For all who are observing Rosh Hashana, I wish you a happy and sweet new year. May it be sweet prosperous, free and healthy for all of humanity.

Sources

1. Rabbi Nissim in Pesikta
2. Genesis 3:9
3. R. Schneur Zalman of Liadi,  https://www.chabad.org/library/article_cdo/aid/1107/jewish/Where-Are-You.htm
4. Pirkey Avot 4:1
5. Genesis 3:12
6. Genesis Rabba 19:22
7. Rabbi Mendel of Kotzk, in Oratz, E. (1990) Nothing but the Truth p. 43-44 Judaica Press.
8. Tanya, end of chapter 26
9. Jerusalem Talmud, Rosh Hashana 1:3

God’s Faith In Us Can Inspire Belief In Humanity - Rosh Hashanah Sermon

Recently I visited Grafton, in Northern NSW after leading Rosh Hashana (Jewish New Year) prayers in nearby Billinudgel. The local paper asked me for “words of wisdom or faith to share with the local community as we go through the unprecedented times of 2020"?

I replied that people are doing it tough now; adversity can bring people together or divide us. In my Jewish New Year’s sermon, I acknowledged that there are plenty of reasons to turn on our fellow citizens. My Jewish tradition teaches us that God continues to have faith in humans, despite our many failings. We would do well to do the same. To continue to have hope in each other. To continue to be committed to doing our bit for our fellow humans. 

There are valid reasons to stop believing in our fellow humans. Yet, one of the greatest truths is that sometimes facts matter less than faith. Especially, when it comes to the question of giving up on our fellow humans.   

We are invited to believe in humanity, despite the evidence to the contrary, because the evidence is clear that 'suspending our disbelief' in each other is more likely to alleviate suffering and produce beauty than succumbing to despair. 

As Margaret Mead said, “Never doubt that a small group of thoughtful, committed, citizens can change the world. Indeed, it is the only thing that ever has.”

I have spent the last 19 years of my life pursuing a dream of goodwill between Muslims, Jews, Christians, and others. Many people in the Jewish community supported me, but not all. I was characterised, by some, as a traitor to the Jewish people and patronised as a misguided 'useful idiot', one US newspaper writing of me “God grant him a speedy spiritual recovery” (1). Their criticism was based on the argument that I had failed to take into account the facts which appeared to prove that my task was futile. But I stubbornly stuck to my dream, not because I denied the facts of what was - I am well aware of these - but I don’t dwell on these facts. Instead, I am focused on the truth of what could be, and the facts supporting my approach as the best way to get there.  

It turns out I am in good company. The Torah called God, "a faithful God" (2)- "אל אמונה”. The Sifre (3) cryptically points out that this refers to “the God who had faith in the universe and created it.”

The Talmud tells the following story: When the Holy One, blessed be He, came to create man, He created a group of angels and asked them, “Do you agree that we should make man in our image?” They replied, “Master of the Universe, what will be his deeds?”

God showed them the future history of mankind. 

The angels, looking at the facts, advised against the creation of humans.  

God outstretched His pinky finger among them and burned them with fire. And the same occurred with a second group of angels. 

He created a third group of angels, and they replied, “Master of the Universe, the first and second groups of angels told You not to create man.... You did not listen. ...The universe is Yours. Do with it as You wish.” 

Then God created man. [Despite the facts].(4)

The existence of humankind is a demonstration of the fact that God has faith in Man. 

So let us be inspired by this faith, when we are confronted by the stream of depressing and truly distressing facts served up to us by various forms of media, and for many, tragically and painfully, closer to home. Still, let us say, yes, we know all this, but like God, we choose to continue to believe in humanity, because we know there are sparks of beauty waiting to be fanned into flames. 

Let us accept God’s gift of faith in us. Let us continue to have hope in each other and continue to be committed to doing our bit for our fellow humans. As Rabbi Tarfon said, "It is not your responsibility to finish the work, but you are not free to desist from it either." (5)

Shana Tova, and best wishes for Gmar Chatima Tova and a meaningful Yom Kippur.  

Notes: 

The key message of this talk was inspired by the writings of Rabbi Jonathan Sacks,  https://rabbisacks.org/faith-god-bereishit-5778/, and of Eleanor Gordon Smith in What’s the use in trying? 24, August 2020, https://ethics.org.au/whats-the-use-in-trying/ 

1. https://www.jewishpress.com/news/breaking-news/australian-rabbi-love-muslims-and-everything-will-be-ok/2014/08/24/ 

2. Deuteronomy 32:4

3. Sifre, Ha’azinu, 325.

4. Sanhedrin 38b

5. Pirke Avot 2:21

Sweetness and Judgement

Complainers!

The Rabbi's sermon to two twelve year old girls, celebrating their coming of age bat mitzvah celebrations, highlighted the virtue of positivity, but I heard something else. I have often judged myself for not being positive enough. The Rabbi mentioned the fact that people who are deemed to be “complainers” are often avoided by their peers. This reality is not just a personal preference but is linked to a societal judgement that complaining is bad. This pushed my buttons; I agree that in some contexts negative thoughts are unwarranted or unhelpful, but I also think that the common overemphasis on positivity is harmful. I want to reflect here on the value of having a balanced approach instead.

I offer my solidarity to “negative people” with first world problems. We might feel frustrated with a work colleague, or with workplace demands that feel overwhelming. These feelings are ok. No! It is not always right to tell people they just need to be positive.

Yes, there are people who manage to be hopeful and upbeat, despite terrible suffering, physical or emotional. These efforts are rightly celebrated and admired. There are contexts where one can and should push oneself to present a pleasant expression on one’s face, in order to be able to contribute in a workplace or in our families. Some of our sadness comes from a feeling of entitlement, and sometimes it helps to count our blessings, and reject unrealistic expectations of what our circumstances “should be”. However, sometimes, some people can’t be positive.  Often, what is called for is a compassionate approach, in response to negative emotions, rather than adding to their suffering with judgement.

This balancing act is tricky. In Judaism we have such great emphasis on gratitude (1), and among Chasidic Jews also on joy (2), that it would seem that we are supposed to always be filled with joy and sweetness. This emphasis on sweetness is also highlighted in the traditional Rosh Hashana greeting, in which Jews wish each other a good and sweet new year.

All of this positivity is challenging for me, whenever I am feeling anxious or self doubt. Feeling a high degree of self confidence seems to be the highest obligation our age. However, I learned something remarkable the other day. It is written that the last words of the great master of Hasidism, the Baal Shem Tov, before he died, was to call for a suspicious attitude toward one self. He told his disciples, that it is only through feeling concerned that one might have sold out to the evil side, that one can feel confident that evil will have no dominion over him or her (3). Of course, excessive self- doubt is destructive, so we need a mix of self-doubt and confidence. 

I am particularly concerned about messages to members of minority groups, as well as to women, about expectations to avoid expressing anger or disappointment. The pressure on the former, not to be the angry black man, or the angry Muslim, prevents open and honest listening to legitimate grievances. The demand made of women to be “sugar and spice and everything nice” all the time, is demeaning, unjust and similarly destructive. 

Regardless of one’s political opinions, there are valid reasons to be angry and sad, about a lot of what happens between Palestinian and Jewish people, in the holy land of Israel. On one visit to Rachel’s tomb in Bethlehem some years ago, I was confronted by something that made me feel terrible, to the point that it was visible on my face. Someone asked me if I was ok. I said that I was not, but I would be worried if I was.

As I join my fellow Jews in two days of prayer, during the Jewish New Year and days of divine judgement, that begin on Monday, I will certainly be praying for all the people residing in the holy land, for all types of blessings and relief from the problems they face. I will pray for all who suffer, regardless of their ethnicity, for them to be relieved of many of their troubles, to find a sympathetic ear, and a compassionate, rather than a judgemental response, to their complaints, as well as finding it within themselves, and us within ourselves, to develop an attitude of gratitude, to count our blessings and adopt a more accepting attitude to some difficulties beyond our control. That would be pretty sweet. May we all be inscribed for a good and sweet new year!   

Notes:

1)       Deuteronomy 26:1-11 is one example of this.

2)       Deuteronomy 28:47 states that the Jews would be punished because they did not serve God in a time  of joy and plenty, but a mystical approach to this, taught by the Arizal, is to read this as the problem being a failure to serve God joyously. 

3)       Deuteronomy 28:68 states that G-d will bring you back to Egypt in ships... and you will [seek to ] sell yourselves as slaves to your enemies, but no one will buy. The Baal Shem Tov’s interpretation of the verse is that you regard yourself as having sold yourself to the spiritual enemy, by acting out of impure motives, then you are assured that in fact no evil force will “buy you” eg. Have control over you. 

My “Jewish God”?

In 2012, the last time I wrote about this topic, I began with the following disclaimer: “This is a critical reflection on certain aspects of my tradition. It has been suggested to me that, in highlighting these elements, I am reinforcing a misconception of Judaism as overly harsh. A balanced study of Judaism and the Yom Kippur service will show concepts of God as both compassionate alongside themes of judgement”. This disclaimer is still relevant.

On Saturday 23rd September this year, I will have the solemn Jewish New Year Holy Day prayers echoing in my mind. Many of these will reflect the idea of God as a judge. God’s verdicts will determine ‘Who will live and who will die? Who at their pre-destined time and who before their time?’ (1). One week later, Jewish people observe the Day of Atonement, where the theme of God as judge comes up again, along with language referring to God as father and king. It leads me to consider what the traditional Jewish concept of God is (This is what my topic means, not that there is a God that belongs to Jews or a God who is Jewish somehow.)  

In our highly poetic Torah reading this week, we are told that “all of God’s ways are ’judgement’” (2). The Talmud takes this verse as a warning against daring to say that God is clement (e.g. one whose nature it is to let people get away with sins) or indulgent (3). This teaching is puzzling because God is praised in the Torah as forbearing of sin (4). An implausible resolution of this contradiction is that God is forgiving of one or two sins, but not with repeat offenders (5).

A far more compelling teaching encourages us to have faith and confidence in God’s forgiveness. God is described as “generously forgiving the instant one pleads for forgiveness…” (6). This teaching refers to the daily prayer that praises God for being abundant in forgiveness (7).  “It is characteristic of people, that if one injures another and asks his pardon which is granted, and then repeats the misdeed, it becomes more difficult to grant pardon again, and certainly a third and fourth time. But, by the standard of God, there is no difference between once and a thousand times. Pardon is a manifestation of [God’s] ...mercy. Divine [mercy is] not bounded and finite; they are infinite.” (8). .."For His mercies have not ended" (9).

Recently, I have been learning a little about assertiveness and management  from a wise woman, Michelle Brenner, and the impressive business coach Wade Ebrahimi. (10) (Yes, this is a plug.) A key lesson for me is about the importance of being clear in my communication as a “boss”. I don’t like the idea of being a “boss”. I would rather just be a colleague and still get everything magically done as I think it should. I am learning that I can continue to be collegial with those who report to me. However, I must also give them clear direction. I must differentiate between suggestions, requests and, if need be, orders. Similarly, God relates to humans in multiple ways - in mercy mode as well as holding us accountable. The former should not be taken to override the latter, particularly in a moment of decision making about whether or not to do the right thing (11).  

If I was seeking a neat resolution, I would end this discussion with the abundant forgiveness teaching above. One Jewish man I met the other day, thought of God as predominantly forgiving. That works for him. For me, I am caught between the different characterizations of God in both Torah and prayers.

I was struck by an anecdote that included an apparently tactless statement made to a grieving father mourning the death of his young son. The father was told that the death of young children is a Divine punishment of parents for the parents’ sins (12). The basis for this troubling idea is the verse “God saw and became angry, from the anger of his sons and daughters” (13). This is interpreted as parents provoking God, causing Him to punish the parents through their children (14). The modern reader can either howl in protest or respond with silence.

These teachings, somehow, sit side by side with parental concepts of God.  We read of God carrying the Jew like an eagle carries its young on its wings, (15) “nursing him with honey from bedrock” (16).

Despite the contradictions, I take some comfort from the fact that, whenever the Torah calls us to imitate God, there are always references to God as caring and compassionate, never cruel and harsh. “Just as G‑d is called merciful, so too, you must be merciful. Just as G‑d is called kind, so too, you must be kind...” (17). Similarly, we are taught:  "Just as God clothes the naked, ... so too, you must clothe the naked. Just as God visits the sick, ... so too, you must visit the sick. Just as God comforts mourners, ... so too, you must comfort mourners" (18).

I end, as I began, without a clear Jewish concept of God. I don't speak for all Jews, but I think it is fair to say that it is not a simple question to answer for those of us who seek guidance from traditional texts. This time of the year, with the days of judgement, repentance and atonement, is a time for re-engagement between the Jew and his God. I suggest that the repeated references, in our liturgy, to God as both father and king, is a useful indication of a complex Jewish understanding of God.  

1.     Reflection on who will live and who will die is prominent in the Unesaneh Tokef prayer, which is a key part of the Rosh Hashanah prayers.

2.     Deuteronomy 32:4: Surprisingly, Ramban suggests that Mishpat here relates to mercy.

3. Talmud Bava Kama 3a: The context of this teaching is a story about a righteous man who dug wells for the community, whose daughter fell into a well but was saved from drowning in the merit of her father’s good deeds. Yet, her brother died of thirst, despite his father’s merit in supplying people with drinking water, because God is very demanding of the righteous and even small sins can result in harsh punishment.
4. Exodus 34:7
5. Torah Temima on Deuteronomy 32:4
6. Tanya, Igeret Hateshuva 11
7. The Amida, חנון המרבה לסלוח
8. Tanya, Ibid
9. Lamentations 3:22
10. http://www.triserv.com.au/
11. Torah Temima
12. Talmud Kesubot 8b
13. Deuteronomy 32:19
14. Rashi on Talmud Kesubot 8b, also in Maharsha commentary
15. Deuteronomy 32:11
16. Deuteronomy 32:13
17. Sifrei Parshat Eikev., cited in Maimonides’ Sefer Hamitzvot, Mitzvah 8, based on Deuteronomy. 28:9, 11:22, and 13:5
18. Talmud, Sotah 14a

Who will Rest and who shall wander? Rosh Hashanah

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At a time that terrible suffering afflicts millions in the Middle East and continues to traumatize those who have escaped, Jews prepare for our New Year and day of judgement: Rosh Hashanah.  In the synagogue the solemn words will ring out: “Who will live and who will die? Who will die in their time and who before their time? Who by fire? Who by the sword? Who by hunger? Who by thirst? Who will find rest and who shall wander?  Who shall be at peace and who shall be pursued? …who shall be tormented?” This prayer talks about these decisions as being made by God alone. Yet, you and I are also making choices as citizens that might have some influence on these terrible questions.

This week’s decision by the Australian Government to resettle 12,000 refugees fleeing the conflict in Syria and Iraq, with a focus “on those most in need – the women, children and families of persecuted minorities”, 1 followed pleas by citizens as well as politicians. Last year I heard a representative of the Assyrian community describe the killing and devastation inflicted on his community by Daesh/IS. I connected with their pain and deeply wished this evil would stop! Now, thankfully, at least Assyrians will likely get some relief and be shown some compassion. 

On the other hand, one Australian Muslim who I respect and trust had a different perspective on the government’s announcement. “Muslims will forever remember a time that Australia turned its back on them, or planned too, when they are at their most vulnerable.  This is what radicalises people. Do you see why I say that this government doesn't really care about true de-radicalisation? This is the beginning of the end. Remember this moment! It's when we sacrificed our security, humanity and self-worth for political manoeuvring”. This perspective must be taken into account.

The decisions about who should be resettled and who will continue to suffer and “find nowhere to rest their feet” should be, and should be seen to be, based on need rather than ethnicity or religion. The right to save this one and leave another to suffer could only be claimed by God. Human justice must be procedural and impartial. The NSW Jewish community 2013 policy statement asserts that government should “not adopt any policy that arbitrarily limits or excludes from refugee protection any category of people with a genuine and well-founded fear of persecution in their homeland”. 2

The argument that a non-sectarian policy is necessary for social cohesion is consistent with an article written this week by former UK Chief Rabbi Jonathan Sacks. It should be noted that Sacks is not on some kind of left-wing politically correct bandwagon. In fact in 2007, he wrote that “Multiculturalism has led not to integration but to segregation…societies more abrasive, fractured and intolerant…”.  3 This week he wrote that it “is hard is to love the stranger, one whose colour, culture or creed is different from yours. That is why the command, “Love the stranger because you were once strangers”, resonates so often throughout the Bible. It is summoning us now. A bold act of collective generosity will show that the world, particularly Europe, (or the west) has learned the lesson of its own dark past and is willing to take a global lead in building a more hopeful future. Wars that cannot be won by weapons can sometimes be won by the sheer power of acts of humanitarian generosity to inspire the young to choose the way of peace instead of holy war”. 4 As my respected Muslim correspondent quoted above points out, the opposite is also true.


We must be hard on the problems and refuse to accept the avoidable suffering of our fellow humans, regardless of ethnicity or religion.  On Rosh Hashanah, I will pray that ‘God reign over the world in a way that will be known to all’. To me, this means that principles of justice and mercy prevail rather than the interests of the rich and powerful or the short term political interests of politicians. At the same time, let us treat each other with understanding and grace. A beautiful Rosh Hashanah prayer asserts that humans are “like a fading flower, like a broken shard of earthenware, and a dream that flies away”. This is a challenging time for those who are suffering and for the preservation of the fragile fabric of our still largely cohesive society. I pray for wise, responsible and compassionate choices by all concerned. 

Notes:
1.    https://www.pm.gov.au/media/2015-09-09/syrian-and-iraqi-humanitarian-crisis
2.    http://www.nswjbd.org/Our-Policies-/default.aspx, policy last updated (according to the website at 11 am on  10.09.2015) on 17.9.2013
3.    Sacks, J, (2007), the Home We Build Together, p.3, Continuum, London.
4.    http://www.theguardian.com/commentisfree/2015/sep/06/refugee-crisis-jonathan-sacks-humanitarian-generosity accessed 10.09.15

New Year’s repentance, reality, “addictive” behaviours and change – Nitzavim Vayelech

In less than a week I will join my fellow Jews in prayer facing God’s judgement on Rosh Hashanah, the Jewish New Year. The prayer, Unesaneh Tokef (“Let us acknowledge the potency of the holiness of this day”) that inspired Leonard Cohen’s song “who by fire”, will be solemnly read and sung. Its phrases inviting us to reflect on our fate, either tranquillity or distress, life or a harsh death but disaster can be prevented if we repent. Yet, repentance becomes harder over time.  Like the infamous New Year’s resolutions, it involves me making a commitment to myself that I will behave differently next year. Can I trust myself to change when the context in which I make choices about my behaviour remain the same? 

In our Torah reading just prior to this holy day, Moses in tell the Israelites, “You are standing together today, all of you… to enter into a covenant ”. Perhaps one way to improve our prospects for doing right is by drawing strength from a community or fellowship. This is one of the key ingredients in the success of twelves steps programs .

On the other hand, identifying with a faith community can be used to perpetuate poor choices. We have the sinner who “will bless himself in his heart, telling himself, I will have peace as I follow my heart's desires (concluding cryptically with the words) to add the “Rava”  רוהwatered to the thirsty” . One commentary explains that he convinces himself that his sins won’t matter because the majority of people will behave uprightly and so as a member of the community he will still be able to enjoy the benefits of others good works . This is compared to a field that is not watered (the wicked) next to a regularly watered field (eg. the righteous), the unwatered/thirsty field’s crops would benefit from the watered field . 

Judaism teaches that our hearts follow our actions. The rituals are activities that influence our attitudes. In this model, although it is hard to change our attitude, we can change our practices and this in turn influences our attitudes. Following this theory, if I go to the fridge when I feel stressed, I am reinforcing a dependency on food for mood management. If I abstain from snacking on “comfort food” I am reinforcing my capacity for self-control.

One problematic commentary by Nahmanides (1194-1270) emphasises behaviour. It translates the word “Rava” as “sated” and relates it to the situation of the spirit that does not desire “things that are bad for it”. It relates the word “thirsty” to the desire for beautiful women. It suggests that if a man is submerged in promiscuity with women, his desire will increase greatly until he will want things he did not originally desire such as homosexuality and bestiality .  An obvious problem with this commentary is that his 13th century view of homosexuality does not conform to the reality reported by homosexuals about their own experience. A second problem is his equation of bestiality and homosexuality which I find offensive. I have dealt with attitudes toward homosexuals within Torah in an earlier post http://torahforsociallyawarehasid.blogspot.com.au/2011/04/torah-based-responses-to-homosexuality.html. In this post I explore the “desire” aspect of this commentary.

I am concerned about the way this commentary deals with desire, particularly the way the commentary is adapted by a modern scholar, Nechoma Leibowitz in she which uses the word “addicted” to describe the sinner. I am concerned that the reader might miss the recognition of the way the person begins to lose control. I am afraid of some getting an impression that we are dealing with person who is simply evil and happily indulging him or herself. There is little scope for considering the profound pain suffered by addicts, including those addicted to sex, the internet or work that leads them to “self-medicate”.  It is critical to avoid judgement because we can never truly stand in another person’s shoes or “place ”.

Rabbi Schneur Zalman of Liadi, who I am named after, manages to articulate a powerful message of understanding for people’s circumstances. He suggest that when tempted to judge others we should consider that it is “his physical environment that causes him to sin, since his livelihood requires him to go about the market-place all day…(or) he is of those who sit at the street-corners. Thus his eyes see all sorts of temptation; and “‘what the eyes see, the heart desires….” R. Shneur Zalman also asks us to avoid judgement based on other factors including individual temperaments . The caveat on this is Judaism holds a very strong belief in free choice and ultimate personal responsibility. How much choice there is in the lived experience of the addict is a difficult question I don’t feel qualified to answer.   

For me part of the frustration is founded in unrealistic expectations about how much I can change my habits. I think I need a balance between hope and realistic caution about the prospects for success. Our reading combines these two messages. It tells us that “indeed, this matter is very close (achievable) to you, in your mouth, and your heart to do it ”.   Yet, we have Moses and God both clearly pessimistic about the people changing their habits. God predicts that when Moses dies the people will stray  and Moses expects that the rebelliousness he saw while he was still alive will continue and perhaps get worse after he dies , because “I know that you will be become corrupted ”. The reading offers a lot of punishment, which I guess I can apply in my own life by considering the consequences of various choices and recognise that if I want certain things to happen in my life, family and work there are choices that makes those outcomes either more or less likely. 

As is customary, we respond to the weighty day of judgement with good wishes ahead of this awesome day.  So, to all members of the human family, including my Jewish sisters and brothers, may the next year be a good and sweet one. May we all once again back ourselves and affirm that we will give it our best shot and try, yet again, to be better next year. Let us not imprison our future by our past. Equally, let us be gentle to ourselves and each other by accepting the very compassionate words about ourselves at the conclusion of the frightful “Unesaneh Tokef” prayer, we humans are as a species need “to use our very soul just to earn some bread, we are compared to withering grass, a fading flower, a passing shade, a dissipating cloud, a blowing wind, flying dust, and a fleeting dream”.

Sources: 


 Deuteronomy 29:9- 11
  The connection between twelve steps and our Torah reading is made in this article: http://www.chabad.org/parshah/article_cdo/aid/744681/jewish/Unity-Is-Our-Strength.htm
  Deuteronomy 29:18
  Ibn Ezra
  Not sure about the science here, but this is the teaching
  Sefer Hachinuch
  Ramban
  Pirkey Avot (Ethics of the Fathers) 2:4
  Tanya 30, translation text taken from Lessons in Tanya http://www.chabad.org/library/tanya/tanya_cdo/aid/7909/jewish/Chapter-30.htm
  Deuteronomy 30:14
  Deuteronomy 31:16
  Deuteronomy 31:27
  Deuteronomy 31:29

Un-Calculated. Relating to God & Men, a Synagogue Fire & “Who by Fire?”

On the first night of Rosh Hashanah a Synagogue near my house burned. No, it is not the Synagogue I pray at, it is the one where I don’t usually pray. While thankfully no people were harmed, there was very significant damage to the building and holy books of the Masada Synagogue. Yet, there was a silver lining. Our Chabad Synagogue, which was originally a breakaway from Masada over 20 years ago, provided the Masada community with a place to pray in our spacious hall. We also prayed together on Friday night just after 6:30 pm, the clock stopped at 6:32. It was destined to be.

Rosh Hashanah is a time for thinking about the relationship between us and God. This includes reflection on how we interact with other people, individually and in groups or communities. Others themes relate to accepting God’s sovereignty while He judges us. All of this requires an element of surrender.  Perhaps trying to figure it all out is the opposite of surrender.  

I alluded to the fact that Masada is the Synagogue where I don’t (usually) pray. This is partly due to minor variations in the prayers themselves. It is more about the fact that differences about religious issues have come between the communities alongside competition for patronage.

Masada Rabbi Gad Krebs correctly identified the challenge being that of accommodating diversity while still being united.  I always wondered about how the “Balkanisation” of Judaism into distinct communities could ever be justified. There is a prohibition against becoming separate groups based on the words  לא תתגדדוLo Tisgodedu[i] which in the simple meaning is about not cutting oneself in mourning but it is also interpreted as “do not become (many) groups, groups”[ii]. The exact definition of this prohibition might be narrow[iii] but its moral message is that rather than form groups we should be in unity[iv].

There have been well thought out joint projects and celebrations over the years but there remained a strong sense of two separate communities, not merely two parallel facilities with some differences. It took a fire to force the communities into an ad hoc coming together. To their credit, Rabbi Schapiro of Chabad House and Rabbi Krebs agreed to go further and pray together and share a meal. It was an historic and very moving coming together. Hopefully the value of Togetherness will continue to be felt in the relationship between the communities.

For me, the clock stopping is symbolic of the need for less calculation and figuring it out and just going for it.

The idea of letting go is also useful in resetting the relationship with God. This is useful on the day of judgment which on the one hand is conducted with mercy and forgiveness[v], but also with frightful punishments.

Leonard Cohen captures the mood in his contemporary take on the Unesaneh Tokef prayer in his song “Who By Fire”.

And who by fire, who by water,

who in the sunshine, who in the night time,

who by high ordeal, who by common trial,

who in your merry month of may,

who by very slow decay,

and who shall I say is calling?

And who in her lonely slip, who by barbiturate…

And who by brave assent, who by accident,

who in solitude, who in this mirror,

who by his lady's command, who by his own hand,

who in mortal chains, who in power,

and who shall I say is calling?

The liturgy also refers to a harsh interpretation of an exchange between Abraham and God about the promise that Abraham’s descendants would inherit the land of Canaan.

In the text, Abraham asksבַּמָּה אֵדַע  “How will I know” that I will inherit it[vi]?

God responds that Abraham should carry out a covenant ceremony with animals and then states יָדֹעַ תֵּדַע “you will know” that your seed will be strangers in a land that is not theirs, and they will enslave them and oppress them, for four hundred years[vii].

Abraham wanted certainty. He wanted to “know”, demonstrating an element of doubt[viii]. (There are other views that reject that Abraham’s faith was less than perfect[ix]) As a punishment God gives him certainty, telling him the painful news[x] about the slavery in Egypt[xi]. God tells him, “Abraham, the whole world stands by my word and you don’t believe in my words, (instead) you say “how will I know?”, by your life!  You will know that your seed will be strangers…[xii]”

It is impossible to understand divine judgment, of course. Our tradition provides some guidance about elements of this unfathomable, awesome and frightful process that matches a world in which both grace and catastrophe are realities. If we are to reconcile with God and men, we will need to let go of trying to figure everything out.    

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[i] Deuteronomy 14:1

[ii] Talmud Yevamot 14a

[iii] There is discussion that essentially concludes that the problem would only apply in a legal sense if there were sustained disagreement on the same religious court but there could be two religious courts in the same city with different views (See Rosh and Ran)

[iv] Haemek Davar

[v] The Machzor liturgy

[vi] Genesis 15:8

[vii] Genesis 15:13

[viii] Midrash Hagadol 9,
הרהר בליבו ואמר: "כיצד ארשנה?!" ולא האמין לדבריו של הקב”ה אלא אמר: "במה אדע כי ארשנה", מלמד שקרא תיגר.

[ix] Breshit Rabba 44. Ramban and others. One creative interpretation is that Abraham was concerned about the practicality of living among the people he will one day need to conquer and that he may feel compelled to make a pact with them. Exile was a way to solve this problem (Tur). Another view has Abraham simply wanting to know when this would happen? Which generation? how much of it? (Bchor Shor)

[x] Klei Yakar

[xi] Talmud Nedarim 32

[xii] Pirkey Drabi Eliezer 48 cited in http://www.nechama.org.il/pages/790.html