“We Shall Ascribe Holiness to This Day”

 

The titular quote is derived from a Hebrew Piyyut (liturgical poem), “Unetaneh Tokef,” recited by Jews on Rosh Hashanah and Yom Kippur.

As a child, I remember joining my father to attend Rosh Hashanah and Yom Kippur services. I also recall the tears rolling down my father’s cheeks when this prayer was recited. It was then that I began to grasp its solemn meaning and magnitude.

In it, Judgement Day is described in a succinct and powerful way. The depiction of G-d, the ultimate judge, sitting on His bench examining our deeds and ruling on our fate for the coming year, sends shivers through the body and soul of the faithful.

Though some suggest that the piyyut was written before the tenth century C.E., others attribute it to Rabbi Amnon of Mainz (11^th century).

According to the account, Rabbi Amnon was urged by the bishop of Mainz to convert to Christianity. He requested to be given three days to consider the bishop’s offer. Soon thereafter, Rabbi Amnon regretted not having refused the proposal for apostacy promptly and did not appear at the bishop’s place on the agreed time.

When he was finally brought, against his will, in front of the bishop, Rabbi Amnon requested that his tongue be cut out for not refusing to convert instantly. Instead, his limbs, which did not bring him on the set time, were chopped.

When he was brought to synagogue on Rosh Hashanah, he asked to pray and at that time composed the piyyut.

Despite the intense message of this prayer, G-d is still described as the merciful judge who recognizes the weaknesses of human beings. The poem juxtaposes the ephemeral nature of our existence as opposed to G-d’s perpetuity. Unlike G-d who has “no limit to His years,” “no end to” His years and “no measure to the hosts of” His “glory,” we, humans, are “like dry grass, a withered flower,” a “passing shadow and a vanishing cloud.”

G-d, the benevolent, understands the fragility of humans and as the piyyut suggests does provide us with hope and allows us to avert the harsh decree of the penalty of death. He, as always, gives us another chance.

According to our wise sages, three things can avert G-d’s ruling, “prayer, charity and repentance.” (Bresheet Rabba 42:12). All three, according to Rabbi Yudan, in the name of Rabbi Elazar, are mentioned in one verse, “When My people, who bear My name, humble themselves, pray [prayer], and seek My ways [charity] and turn from their evil ways [repentance], I will hear in My heavenly abode and forgive their sins and heal their land.” (2 Chronicles, 7:14).

May we have a good year, Am Yisrael and fellow Jews, a year of repentance, abundant with good deeds, forgiveness, and the healing of our fractured Jewish Homeland.

Be Beautiful

 

We have entered the Ten Days of Awe which is the period between Rosh Hashanah and Yom Kippur.

For many Jews, it means days of introspection and re-evaluation of their demeanor during the previous year. It is a solemn period which many take very seriously.

For the sake of our People and the future of our Jewish Homeland, I sincerely hope that many do examine their actions, improve their deeds and continue to choose Life.

Yes, I know, Life is not always what we want it to be. We are faced with choices, good and bad, daily. To exist in this world is to survive unfair choices. But are we here just to exist? No, we are here not merely to exist or survive, we are here to Live. I believe that everyone of us, born into and reared in our wonderful Jewish tradition and legacy has the power to make a difference. All they need to do is want. Some,  unfortunately, are forlorn and need guidance and support along that journey.

The notion of providing people with tools, that I had only recently discovered, to help them through the “road less traveled” first  sprouted in me when I lived in New Zealand.

It was the early years of this century. I had just gone through a very traumatic business experience which nearly destroyed my life. I could not indulge in the status of victimhood for too long. I had a daughter, whom I raised single handedly after I divorced her father, to support. I needed to be strong for her.

In the midst of the chaos, an inner voice told me to join a gym and engage a personal trainer. That was one of the most meaningful milestones in my life.

Two years later, I participated in a body sculpting competition and won first prize in the senior category. As I stood there holding the trophy, I felt the inner glow of timeless beauty. The discovery of a new layer in me, one I had never known existed was overwhelming. A decision sprouted in me to become a personal trainer in health and fitness and a Life Coach. I chose to focus on maturing women, a segment in our population which was rather neglected.

Towards that end, I set up my own business, “The Art of Living Well,” (http://www.bat-zion.name/html/the_art_of_living_well.html) (http://www.bat-zion.name/artoflivingwell/)

The underlying concept of my practice was to help women peel off dusted inner covers and bring out the hidden beauty in each one. “Be Beautiful” became my motto.

To emphasize that goal, I even ordered a personal license plate for my car which reads:   

Some might read it as “Be Buttfull” but that would be dichotomous to my mission. After all no one hires a personal trainer to increase the size of their behind…….

Beautiful, not just pretty (for that we have beauticians and plastic surgeons) is what I was hoping to help bring out in them.

I was not always successful. However, those lives that I was able to touch cloaked  me with optimism. It was wonderful to see them discover the divine present of their inner essence, to see frozen rivers in them gradually melting away. The wonderful process through which they learn to be grateful for the small miracles in their lives and to be witness to them starting to live as they had never lived before was the greatest reward.

Discovering one’s inner beauty, the one that has been part of us since time immemorial, is the key to healing ourselves. We need to stop looking at each other with superficial eyes. We are each a universe with similar desires, dreams, and urges.

If we learn to recognize the beauty that is hidden in each of us and bring it out, we could light our Life’s path that will help guide us through the forests of reality and reshape the terrain of our lives. It will put us in charge of our destiny.

Amazing, as I am writing these lines, I hear the Shofar blowing loudly outside my home (because of the pandemic, it was sounded outdoors, this year) for Am Yisrael to hear. I can feel my eyes welling and the pressure of the growing lump in my throat. I cannot help but see the symbolism in the timing of it all.

The word Shofar originates from the same root of the word “improve.” The Shofar is blown to remind us that on Rosh Hashanah we need to improve ourselves and our ways. It is believed that if one makes a wish during the sounding of the Shofar, that wish will come true.

Remain beautiful, dear people and get better at it. That is my wish.

Shanah Tova Am Yisrael and fellow Jews.

 

G-d, Parents and Children

 

Rosh Hashanah marks the beginning of the Jewish New Year. On that day are all supposed to be in a festive mood, dress in white and, of course, blow the Shofar (ram’s horn).

What many do not know is that, on Rosh Hashanah, we skip the magnificent Torah portion, “Ha’azinu” in Devarim (Deuteronomy) 32. Instead, we read from Parashat “Vayera” in Bresheet (Genesis).

Vayera, which is read, in parts, over the two days of Rosh Hashana, narrates the birth of Yitzchak, the son of Avraham and Sarah, the banishment of Hagar and her son, Yishmael, and ends with the binding of Yitzchak.

G-d, as we learn from it, remembers His promise to Sarah and blesses her and Avraham with a son, Yitzchak who is circumcised at the age of eight days.  Sarah, who is concerned about the future of her son demands that Avraham banish Hagar, her maid, along with, Yishmael, who Avraham sired. “Cast out this slave woman with her son, for the son of this slave woman shall not be heir with my son Isaac,” she tells Avraham in Bresheet 21:10. Avraham does not like it but listens to G-d who commands him to obey to Sarah. Avraham acquiesces and Hagar and her son end up in the desert and are, later, saved by an angel of G-d.

Many, myself included, have difficulties with this narrative. Although G-d stands behind Sarah’s decision, banishment into the desert is, still, a harsh verdict, particularly one that is executed by a parent, in this case Avraham.

Without underestimating or belittling the suffering of Hagar and Yishmael, which resulted from Avraham’s move, it is important to look at this episode in the context of practices in the ancient world where our narrative takes place. I am referring, particularly, to those pertaining to the inheritance rights of the son of a maid/slave in the circumstances of our story. These, as we learn, seem to be Sarah’s main concerns.

Rabbi Elchanan Samet suggests that for that purpose, we turn to the Hammurabi Code of Law which reflects the social and legal norms of that period, at least in Mesopotamia.

Article 170 of this Code states that if a man’s main wife bore his children and so did his maid, the father shall bequeath all he owns to the children from his main wife, during his life. If the father passes away without declaring the rightful inheritors, his assets will be divided equally between all of his offspring regardless of who their mother was.

Hagar was never the legal wife of Avraham. Sarah was. Hagar was a maid and a servant who bore a son, Yishmael, to Avraham when Sarah thought that she was barren.  Yishmael was never the legal heir of Avraham.  Now that Sarah has her son, she is the Lady of the house and wishes to secure her son’s future and ensure that he is the sole inheritor. Avraham is old, and Sarah, the worried mother, wishes him to affix it while he is alive. Banishing Hagar is removing last hurdle that stands between her and her goal.

Nevertheless, should Hagar and Yishmael be “cast out” after all those years?

Avraham does not really “cast” her out. In chapter 21 verse 14, the Torah tells us that Avraham “sent her away.” There is a softening of the verb “cast” by replacing it with the verb “send” which, in a way, mirrors Avraham’s sentiments and the nature of his actions. In Biblical context sending away generally means releasing or letting go. The same verb “send,” incidentally, is also used in the Torah pertaining to the releasing of slaves. Might it be possible that this is what the case is here?

I turn, again, to the Hammurabi Code. Article 171 of it does address an issue similar to the one discussed here. According to it, if, while he is alive, the father does not will anything to his offspring from his maids or mistresses, then they will receive nothing. Following his death, the release of the maid and her children will be secured, and the children of the main wife will not turn them into slaves.

Since Avraham has already decreed that Yitzchak is his sole successor, we would expect that Hagar and Yishmael  will be freed, accordingly. In the act of “sending them away” Avraham is, as it seems, in accordance with the customs as practiced in his world, the ancient world. As far as “the desert” scene is concerned, let us not forget that entire land of Canaan was  a desolate wilderness in those days.

On the second day of Rosh Hashanah, we read the account of the binding of Yitzchak. It tells us that G-d commands Avraham to sacrifice his son, Yitzchak, to Him.

Sacrificing the first-born son to Molech, an Amonite deity worshipped also in Canaan, was common practice in ancient times. The Torah strongly condemns and forbids such a act. Avraham, again, as in the case of Hagar, accepts the verdict without protesting or questioning it. It is clear from the text (Chapter 22:1) that G-d was testing Avraham and the extent of his dedication to Him. Still, why did G-d choose that specific experience to put to the test Avraham’s devotion to Him?

It seems that G-d’s directive was not aimed to see whether Avraham was ready to slaughter his son. As mentioned above, in the context of the times, the practice was common and everyone sacrificing their son to Molech would have done it willingly.

The underlying cause for that stems from the deepest levels of Avraham’s faith in G-d. Throughout the exchanges between G-d and Avraham, G-d repeatedly promises Avraham that he will have great and powerful posterity. If Yitzchak dies, those promises will never be kept.

In my view, it is not only Avraham that is put to the test. In Avraham’s eyes, it is also G-d that is being assessed. Yet, he never complains, never questions, or protests the decree.

His unconditional faith in G-d, regardless of whether G-d keeps His promise to him or not, is what Avraham is put on trial for in this episode. Avraham did not fail and was blessed for it. Just as he was about to put the knife to Yitzchak’s throat, an angel called Avraham from heaven telling him to stop. A ram appeared in the bushes nearby and was sacrificed to G-d instead of Yitzchak. That is the reason we use a ram’s horn to make the Shofar.

The lesson of this Parashah is clear. Life is going to present us with many challenges and rattling experiences where we will need to make hard choices. As long as we, old and young, parents and children adhere to our belief in G-d, choose Life, do Justice and practice Hope, we shall always prevail.

May we all have a great year padded with abundant health and only good news.

Judaism and Personal Responsibility

"If you are not a better person tomorrow than you are today, what need have you for a tomorrow?" – Rebbe Nachman of Breslov

As we enter the Jewish New Year, I spend much time pondering the purpose of the High Holy Days and their significance in our Jewish Ethics. Reflection upon and taking personal responsibility for our deeds, conduct and mistakes is, in my view, mainly what these days are about.

The premise that underlines these available courses of action in our Jewish tradition rests in the human conditions. As humans, we are destined to err and make mistakes. At the same time, however, we are given the opportunity to address them, correct them and learn from our experiences in order to become more accomplished human beings and help make our world a better place.

Our Torah and Jewish literature give us the tools to make this happen. They guide us along this complex path where on the one hand, free choice is in the realm of G-d alone and where our actions are pre-destines while, on the other, humans are expected to know Good from Evil.

The Tanach, as we know, is the story of G-d and His interactions with humans and their choices between Right and Wrong. In numerous instances, it shows us that despite the omnipotence and omnipresence of G-d in our life, humans are given the ability to distinguish between the two and make the right decisions.

The first verse that points to that is in Genesis 1:26 “And G-d created man in His image.” The image that the verse refers to is not a physical one since we do not know what G-d looks like. Rather, the text hints to some attributes that humans share with G-d, one of which is the ability to distinguish between Good and Evil. This is further reinforced in Genesis 3:22 following the eating of the forbidden fruit of the Tree of Knowledge, where G-d states: “Verily, this human being is unique, that he has his own mind to choose between good and evil.”

Indeed, without free will there would be no purpose to life. That is what G-d decreed to us. Free will gives a meaning to our life. It affects those around us and the world we live in.

With Free Will comes Accountability for one’s deeds and assumption of Personal Responsibility. What cements these three is Emotional Intelligence and Maturity.

Emotional Intelligence and mature conduct is another attribute of G-d’s image which Jewish Literature and Jewish sages expect to find in us.

In Judaism, no one gets punished nor dies for our sins and transgressions. We each must come to terms with our actions and bear their consequences, good AND bad. No learning, no improvement would or ever could take place if someone else takes the blame and endures punishment for our misdeeds.

Hence the numerous repetitions throughout the Tanach of the importance of each Jew doing good and be the recipient of the rewards associated with it as opposed to the punishment that follows the election to do evil.

The solemn period AKA, the Ten Days of Awe, between Rosh Hashanah and Yom Kippur, each year is, therefore, of great significance for Jews. It gives us a chance to repent, evaluate, improve and above all pave our path to G-d’s ultimate commandment to “Choose Life”:

“This day I call the heavens and the earth as witnesses against you that I have set before you Life and Death, blessings and curses. Now choose Life, so that you and your children may live.” (Deuteronomy 30:19)

This commandment is cited, rightfully, justly and most appropriately so, in the Torah portion that precedes Rosh Hashanah. It is a great reminder for us, Jews, that we are given the chance to make that commandment a reality and ensure that in the words of Rabbe Nachman of Breslov, we each are “a better person tomorrow….than today.”

Wishing Jews, the world over, Shanah Tova, a year of good deeds and abstention from evil, a year of Choosing Life.

Kavod

Kavod is Hebrew for Honour.

Honour, a word which originated in Latin, could mean a host of concepts to many. To some, it means glory, renown, dignity reputation. In Hebrew, however, the language which I, as a Jew, define myself in, it bears those and much more, a lot more.

Hebrew is a language based on the system of roots. As such, in most cases, words that share the same root are related in their meaning.

The root for the Hebrew word Kavod כָּבוֹד   is  כ,ב,ד k,v,d . It is the same root for the word, “heavy,” כָּבֵד, (kaved).  What follows then is that these words are related as they stem from the same root. We generally refer as heavy to something that weighs much and thus has a stronger influence on our lives. Honour is generally given to anyone who bears significance and meaning.

Kaved,“Liver” in Hebrew, is another word that stems from the same root as Kavod. It is that internal organ in our body whose role is to break down the food we eat, a very significant role. It was also discovered in the past that the liver is the heaviest internal part in the human body.

Kavod, appears in the Tanach 119 times. In most cases there, it is used to describe G-d.  In other cases, when it is used to describe humans, it almost always refers to their inner beauty and good qualities. These are the qualities that are the reflection of that spark of G-d, His image, that is in each one of us. Every one of us, therefore, holds the potential to adorn themselves with the title of being Honourable.  We can, through our deeds and behavior, choose to highlight these inner traits or we may choose to ignore and scorn them. Dignity, the state or quality of being worthy of earning Honour or respect, and integrity are the compass that will dictate and guide us, humans, in choosing the right path for ourselves to be merited and deserving of Honour. That, as Roger Froikin, my mentor, has just reminded me is consistent with our great Jewish ideology and tradition of 3400 years.

This concept is also reinforced in the literature of our sages where the following saying is emphasized.  “Those who run after Kavod, the Kavod evades them…. Those who run away from Kavod, Kavod chases them.
 "הרודף אחר הכבוד הכבוד בורח ממנו, והבורח ממנו ..., הכבוד רודפו"

Again, what that saying implies is that in Judaism, genuine Honour is not external, one which is given for a flaunt of wealth, social or other position or a role. Neither is it one that can be actively sought, demanded or imposed. Rather, it is earned. It is earned for wisdom, honesty and modesty which are expressed through their deeds and behaviour. Therefore, when we witness people for whom all that matters are their title and their affluence yet when asked to engage in a matter that they consider beneath their dignity, we refer to them as players in the game of Honour.

As we enter the Jewish New year of 5778, I express a silent prayer for Am Yisrael, in particular, and the world in general. I pray that this year will bring Peace, unity to our fractured world and above all the earned cloak of  Kavod, Honour, to all.

Shanah Tovah