“Look to yourselves,” we would like to say to others, when we see others casting blame upon people, institutions, and society at large. Yet, for the sake of our own benefit, we should not avoid “looking toward ourselves.” The Ten Days of Awe, for all intents and purposes, are a time of increased reflection upon our faults, errors, and sins, with the aim of bringing these into the light, and asking forgiveness. Additionally, on Yom Kippur, our atonement is sought through even more intense prayer, and H’Shem willing, bestowed upon us, so that we can begin the new year with the renewal of our souls, having been cleansed through a sincere teshuvah. Thus, our inward focus on improving ourselves, is rewarded by H’Shem, in acknowledgment of our efforts to change from within; and, having been relieved of our guilty conscience, we can experience the joy of Sukkot.
“Let us search and examine our ways, and turn back to the L-RD.”
Our allegiance belongs to the L-RD. If we displace our devotion to H’Shem onto something other than Him, then we are inadvertently heading in a direction that will ultimately not be of benefit to us. Even if we appear to benefit for some time, in the material sense, our spiritual compass will be amiss as a result. Thus, in terms of the values, that we inevitably promote in our own lives whether consciously, or unconsciously, we should choose wisely.
When B’nei Yisrael fell prey to the influence of the Midianites, resulting in immediate acts of idolatry and immorality, their connection with H’Shem was diminished. Their emunah (faith) and kedushah (holiness) plummeted. Only through the selfless act of mesiras nefesh on the part of Pinchas, who put his own life at risk to make an atonement for their sins (Numbers 25:13), were the people reconciled to H’Shem. So, the brief national diversion that had swept through the encampment was staid; and, the plague was stopped.
Why did G-d impose a plague upon the Children of Israel? Because of His attribute of Justice, that works in tandem with His attribute of Mercy. Although he enacted a response from a sense of justice, by holding the people accountable for their sins, He showed mercy towards them, when Pinchas turned back His wrath, and assuaged His anger (25:11).
Therefore, it can be deduced that H’Shem is not interested in condemning those who stray from the path; rather, He would like to offer us the opportunity to return to Him, through righteousness, via teshuvah (repentance). For the people, after realizing the gravity of their sins, had been weeping near the entrance of the Mishkan (Tabernacle). “Weeping,” as mentioned here, denotes a heartfelt act of teshuvah (repentance) over wrongs committed against H’Shem. This may serve as an example for us; since H’Shem will always hear the cry of the sincere penitent.
I behold the world through the eyes of the Perceiver; and, I look upon what is perceived by Him. Only for a moment, do I share His perspective, akin to Moshe who saw G-d’s back, not His face. That is to say, by way of one interpretation explains that when Moshe saw H’Shem’s back, he was actually facing the same direction as G-d. Therefore, this is an allusion to Moshe being able to perceive what G-d perceived, while he was shielded in the cleft of a rock.
I believe that this is the nature of what appears as intuition, today, for us moderns, who strive to connect with G-d. Therefore, only for a moment do we get a glimpse of His perspective, if that is His will for us to experience. Otherwise, there is no claim to divinity, that can be made on the part of the beholder, because we are clearly only human beings. Thus, with this mentioned, I have no recompense towards the New Age belief, that originates from Hinduism, that claims man is G-d. Besides, this would be a gross oversimplification, anyway, of the actual Hindu concept of atman, whereof there is only a “spark” of G-d within an individual. (This concept is also found in Judaism).
This “inner spark” exemplifies our connection to G-d, since we are all created in His image. Yet, for the most part, mankind does not live up to the image of G-d. In other words, we do not fully meet the expectations and requirements that he has clearly related to us through the commandments, and the words of the prophets. This is why there will be a judgment day, whereof all of our days will be called into question, and an account must be made of our thought, speech, and behavior. Therefore, sin exists, unlike the New Age claim that all chaos and confusion in the world results from ignorance. This is also a Hindu claim.
Ultimately, unmasking the New age Movement for what it actually is, irrespective of its mystical and spiritual lure, will free your soul, if you have been caught up in the beliefs of this movement, like I had once been. Then, you can begin to see as the L-RD intended from the beginning. Aside of subjective experience, there is a transcendent G-d. He has established His Creation, and given commandments for humankind to follow, for our own good. When we err in adherence to those commandments, we may turn to Him through teshuvah (repentance). He is a forgiving G-d, Who acknowledges our own weaknesses, and would like to demonstrate His compassion towards us through the blessings that He extends to us.
The surrounding countryside of Kiev, and other cities, such as Lviv, and even my own ancestral hometown, Bolekhiv, are quiet in the night, while the Russians prepare their next attempts to maneuver their positions, to be in alignment with their next forward march into the fray. By now, they know that they will continue to meet with resistance from the Ukrainian defenders. These are not nationalists, like the propaganda espoused by the Putin regime would have it known; rather, these are loyal citizens of a country that has been trying to gain its complete freedom for decades. True, it was Ukrainian nationalists in the midst of WW2, who were no friends of the Jewish population in Bolechov, Poland in 1939, when the Soviets retreated. However, the current generation of Ukrainians are not responsible for the sins of their ancestors.
After WW2, my ancestral hometown fell in under the new lines of demarcation, designating the city as Bolekhiv in the newly established boundaries of Soviet Ukraine. And, now, 58 years later, and, incidentally, fifty-eight miles south of Lviv, I wonder how far the smoldering torches of war have receded, or perhaps impeded upon the place where the graves of my ancestors rest. Of course, most of them, were actually buried in either one of two mass graves. The first, 7 km outside of Bolechov (now, Bolekhiv) in Tarnipol. The other, hastily made grave in the actual cemetery. This cemetery is the best preserved Jewish cemetery in Europe. I have always wanted to visit, since I “found” my ancestors through genealogical research. And, now, How am I to do so? Ultimately, if am able to do so in the future, will I be entering Ukraine, or Soviet-controlled Ukraine?
“And the L-RD passed by before him, and proclaimed: ‘The L-RD, the L-RD G-d, merciful and gracious, long-suffering, and abundant in kindness and truth: keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin” – Exodus 34:6-7
H’Shem acknowledges the fallen human condition of mankind; therefore, He is merciful to potential sinners, even knowing that they will, indeed, sin. This act of compassion towards those who are bound to sin, denotes the mercy associated with His name. For how can frail man be treated with ill intentions by the One Who is “merciful and gracious, long-suffering and abundant in kindness and truth” (Exodus 34:6)?
Rather, let this serve as a model for us human beings, within the framework of our relationships to each other; for, we may learn to be tolerant of others, who we might otherwise despise, if we took the stance of a haughty attitude towards them. Moreover, we do not know whether or not someone will engage in unlawful (sinful) behavior; therefore, we should not judge anyone who might seem inclined towards a less than godly life.
There is hope for all, including ourselves when we fall. For H’Shem is also “forgiver of iniquity, transgression, and sin” (34:7). This is our reassurance, that when we are unfaithful to the stipulations of the Sinai covenant, H’Shem is still faithful to us. Like unto His forgiveness of B’nei Yisrael, regarding the golden calf debacle, in response to the compassion that Moses elicited from Him through his prayer on behalf of the people; this is also a model for us, to seek H’Shem’s forgiveness, when we fall prey to temptation. “Pardon our iniquity and our sin, and take us for Thine inheritance” (Exodus 34:9, JPS 1917 Tanach).
“And the L-RD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.”
– Genesis 6:5, JPS 1917 Tanach
“Ten generations from Adam to Noah, in order to make known what long-suffering is His; for all those generations kept on provoking Him, until He brought upon them the waters of the flood.”
– Pirkei Avos 5:2, sefaria.org
“In G-d’s long-suffering we can learn a lesson of patience and forgiveness. Even though in the end G-d did decide to destroy the world, He did not do so immediately, but gave the world a chance to repent“ (English Explanation of Mishnah; sefaria.org). Therefore, we can see that G-d is not only just; he is also merciful. It is only fair to give others a second chance in life, as G-d did with the generation of the Flood. On a personal level, although we do not know what the person being forgiven will do in the future, it is up to us to attempt to amend the situation. And, moreover, to caution others against aveiros (sins), and expound upon the importance of teshuvah (repentance), is humane. We can not foresee whether others will do teshuvah or not; yet, we must give others the opportunity to mend their ways.
“Wash me thoroughly from mine iniquity, and cleanse me from my sin. For I know my transgressions; and my sin is ever before me.”
– Psalm 51:4-5, JPS 1917 Tanach
Dovid HaMelech (King David) was constantly aware of the sins of his past. This awareness imbued him with humility, in the face of G-d’s righteousness. “Wherefore should I fear in the days of evil, when the iniquity of my supplanters [heels] compasseth me about” (Psalm 49:6, JPS 1917 Tanach). Literally, “the sins of my heels,” referring to the breaking of lesser mitzvoth, that people, figuratively speaking, tend to trample upon, mistakenly thinking that they are insignificant. Yet, even King David, was concerned, that he might be prevented from entering Olam Haba, because of the sins of the heels in his own life.
“Woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart rope” (Isaiah 5:18, JPS 1917 Tanach). As is mentioned in Chok L’Yisrael, based on the Zohar Bereishis 198a, the phrase, “the cords of vanity,” is also likened to the sins of the heels. Additionally, the phrase, “cords of vanity,” seems reminiscent to me, of the prayer, Ana Bekoach, where a request is made to H’Shem, that He “untie the bundled sins.” These sins are traditionally understood to be the collective sins of Israel.
On this Yom Kippur, the Day of Atonement, may we, as well as all of Israel (K’lal Yisrael) be forgiven. Effectively, in due time, may this lead to our complete renewal as individuals. Furthermore, as a nation, may Israel’s redemption also be enacted through teshuvah. “And a redeemer will come to Zion, and unto them that turn from transgression in Jacob, Saith the L-RD. And as for Me, this is My covenant with them, saith the L-RD; My spirit that is upon thee, and My words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the L-RD, from henceforth and for ever” (Isaiah 59:20-21, JPS 1917 Tanach).
“And it came to pass after these things, that G-d tested Abraham, and said to him, Abraham; and he said, [Hineni] Behold, here I am.” – Genesis 22:1, JPS 1917 Tanach
“Such is the answer of the pious: it is an expression of meekness and readiness.”
– Rashi, Midrash Tanchuma, Vayera 22, sefaria.org
Abraham was called to bring his son Isaac as an offering to Mount Moriah – the future location of the Temple. He responded, without having specifically been told yet what commandment he was to fulfill. He answered with one word, “hineni,” “an expression of meekness and piousness.” Meekness denotes humility, in the face of G-d’s greatness. Readiness to serve H’Shem connotes the ideal mindset of a righteous person. Abraham made a commitment to carry out G-d’s will, inasmuch that his response was one of unequivocal piety, in regard to the will of the L-RD.
It is an even greater tribute to his merit, that upon hearing that he was to bring up Isaac as an offering, he did so without wavering. Consider the ramifications: Sarah was barren for thirty nine years, before G-d fulfilled the promise of a child. Abraham was ninety nine when Sarah gave birth. Isaac was the sole heir to the legacy of Abraham and Sarah, the next in line to fulfill the mission, whereof Abraham was called out from his homeland, to a place that he would be shown. To bring up Isaac as an offering was tantamount to the end of all the hope and aspirations of over fifty decades of patient waiting.
Yet, both father and son, Abraham and Isaac went willingly up Mount Moriah. Isaac permitted himself to be bound to the mizbeach (altar). Yet, when Abraham reached out for the macholes (knife), an angel stayed his hand, saying, “‘Lay not thy hand upon the lad, neither do thou any thing unto him; for now I know that thou art a God-fearing man, seeing thou hast not withheld thy son, thine only son, from Me’” (Genesis 22:12, JPS). Abraham was further blessed, “in thy seed shall all the nations of the earth be blessed” (Genesis 22:18, JPS).
Although the ram “caught in the thickets” was offered up instead of Isaac, Rashi comments that it was as if Isaac was offered up (Metsudah siddur). One reason why this reading may have been selected for Rosh HaShannah, is because the offering up of Isaac is seen as an atonement and source of merit for the Jewish people. As further mentioned in commentary, “As long as Israel makes mention of Isaac’s Akedah before Him, it continues to serve as an atonement for them” (Beit ha-Midrash, part V). And, “When you appear on trial before Me on Rosh ha-Shanah, come with the shofar. Then even if there are many accusers against you, I shall recall Isaac’s Akedah and acquit you” (Pesikta Rabbati, 167a).
“Wash me thoroughly from mine iniquity, and cleanse me from my sin. For I know my transgressions; and my sin is ever before me.” – Psalm 51:4-5, JPS 1917 Tanach
Dovid HaMelech (King David) was constantly aware of the sins of his past. This awareness imbued him with humility, in the face of G-d’s righteousness. “Wherefore should I fear in the days of evil, when the iniquity of my supplanters [heels] compasseth me about” (Psalm 49:6, JPS 1917 Tanach). Literally, “the sins of my heels,” referring to the breaking of lesser mitzvoth, that people, figuratively speaking, tend to trample upon, mistakenly thinking that they are insignificant. Yet, even King David, was concerned, that he might be prevented from entering Olam Haba, because of the sins of the heels in his own life.
“Woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart rope” (Isaiah 5:18, JPS 1917 Tanach). As is mentioned in Chok L’Yisrael, based on the Zohar Bereishis 198a, the phrase, “the cords of vanity,” is also likened to the sins of the heels. Additionally, the phrase, “cords of vanity” is reminiscent of the prayer, Ana Bekoach, where we request of H’Shem, that He “untie the bundled sins.” These sins are traditionally understood to be the collective sins of Israel.
On this Yom Kippur, the Day of Atonement, may we as well as all of Israel (K’lal Yisrael) be forgiven. Effectively, in due time, may this lead to our complete renewal as individuals. Furthermore, as a nation, may Israel’s redemption also be enacted through teshuvah. “And a redeemer will come to Zion, And unto them that turn from transgression in Jacob, Saith the L-RD” (Isaiah 59:20, JPS 1917 Tanach).
G’marchatimahtovah. “May you be completely sealed for the good.”
The Tree of Life 