|
|
September 13, 2002/Tishri 7 5762, Vol. 55, No. 3
The need for re-creation
Torah study
RABBI SHLOMO RISKIN
Yom Kippur
What is the essential significance of Yom Kippur, especially since it doesn't seem to fit within the general universal theme of our fall festivals? After all, the Jewish calendar is divided into two holiday periods: the spring season, which highlights the birth of the Jewish nation and the centrality of Torah, and the fall season, which emphasizes the creation of the world and the sacred character of all of nature.
But Yom Kippur, right between the Rosh Hashana vision of perfecting the world under the Kingship of God and the Sukkot waving of the four species of nature's bounty in all directions of the compass, seems to focus in on the very nationalistic purification of Israel. Why does Yom Kippur shift our attention from universalism to particularism?
I believe that the answer is to be found in the curious Torah reading of Rosh Hashana. One would expect us to celebrate the anniversary of the creation of the world by reading the first verses of Genesis, which majestically describe creation. Instead, traditionally we turn to the birth of Isaac on the first day of Rosh Hashana and the binding of Isaac on the second. What's the connection?
I believe that the Jewish message is most profound. The vision of Rosh Hashana is that we must perfect the imperfect world created by God. But one begins perfecting the world by perfecting oneself; one re-creates the world by creating one's private world.
Rosh Hashana invokes the macro by praying for the time when every creature will know that God created it.
But the "macro" is comprised of many "micros"; re-create the world by re-creating yourself, redirect the world by redirecting your family towards the Godly ideals of loving-kindness, truth and peace.
The second day's Torah reading, the binding of Isaac, continues this theme. Mount Moriah, the scene of the binding, is our Temple Mount, the most sacred locus in the Jewish tradition. Moses ascended that mountain alone; Abraham ascended Mount Moriah with his son Isaac, making it a familial rather than an individual experience. God gave the Israelites the gift of Torah on Mount Sinai; Abraham and Isaac were willing to present God with a sacrifice on Mount Sinai.
Rosh Hashana provides the universal vision, and its Torah reading explains the steps we must take to get there: sacrificially dedicating oneself and one's family to the ideals of ethical monotheism.
Yom Kippur is the Rosh Hashana Torah reading applied in practice. The individual retreats for a 24-hour period from the macrocosm of the world around him. He understands that often by retreating we advance, by stepping back we step forward. He devotes a complete day to personal introspection and self-creation.
As God revealed to Abraham and Isaac, when God demanded that Abraham not do his son any harm, the most profound sacrifice lies in living for God rather than in dying by God's name. And so we fast on Yom Kippur, mindful that by doing so, we all become veritable Isaacs.
Hopefully, Yom Kippur enables the individual to re-create himself in dedication to God's will. As the day nears close, we read the book of Jonah, reminding us of our obligation to then reach out to the world, even to our enemies, and teach them God's will. And if the day of forgiveness has succeeded, we are ready to confront the world of nature and nations on the festival of Sukkot, prepared to sanctify every aspect of creation and cosmos to the glory of the God of love and peace.
Shlomo Riskin is the spiritual leader of Efrat, Israel.
|
