Showing posts with label High Holidays. Show all posts
Showing posts with label High Holidays. Show all posts

Sukkot: A Festival of Joy, Gladness, and Redemption

Sep 21, 2010 at 10:35 PM | Posted by Rabbi Joshua

The festival of Sukkot is one of the most joyous occasions on the Jewish calendar. It is deeply connected to the earlier High Holidays of Rosh HaShanah and Yom Kippur, and is the culmination of the Fall festival period.

But on the fifteenth day of the seventh month (Tishrei), when you have gathered the produce of the land, you are to observe a festival to HaShem for seven days; the first day is to be a complete rest and the eighth day is to be a complete rest. On the first day you are to take a choice fruit [an etrog], palm fronds, thick branches, and river-willows, and celebrate in the presence of HaShem your G-d for seven days. You are to observe it as a feast to HaShem seven days in the year; it is a permanent regulation, generation after generation; keep it in the seventh month. You are to live in sukkot for seven days, every citizen of Israel is to live in a sukkah, so that generation after generation of you will know that I made the people of Israel live in sukkot when I brought them out of the land of Egypt; I am HaShem your G-d (Leviticus 23:39-43).

Sukkot is an agricultural festival, and recalls several themes:

  • our wandering in the desert for forty years
  • our dwelling in temporary shelters (sukkot)
  • of God's faithfulness in providing for us and our crops
  • our regathering back to our Land
  • and of a future ingathering of the Nations.

By dwelling in sukkot every year, we are faced with the reality of our human frailty and immortality. Just like the sukkah, our earthly bodies are but temporary dwelling places. When forced to dwell in a sukkah during the festival days, we find ourselves exposed to the elements, eating our meals without certain familiar comforts, and spending time in a shelter that at any moment could be brought down by weather.

So too it is with us. Our gufot, our bodies, are also fragile temporary dwelling places, where at any time, could be brought down. This reality begs us to recognize our dependence upon HaShem, who daily causes us to live. When we arise every morning, we say “Modeh ani...I am grateful unto you, O King who lives forever, for having once again, as I awaken, restored my soul unto me.” In this prayer, we acknowledge every morning that if G-d so willed, He could have chosen not to restore our souls unto us another day. So for giving us another opportunity to do His will, we give thanks to our Creator.

Sukkot is our ability to appreciate HaShem's blessings. It is the recognition of our constant dependence upon G-d, and the culmination of the High Holiday season. Sukkot additionally marks the final conclusion of our pleas to G-d for a sweet new year, and for blessings in the seasons to come.

Sukkot also marks our ultimate messianic hope of salvation. For Sukkot is also known as Chag Ha'Asif, the Festival of Ingathering. For it is in this festival, we are taught, that a day will come when all nations will be ingathered to Jerusalem and worship the one true G-d, the G-d of Israel. It is also the hope of the greatest Hoshanah Rabbah, when we will see Yeshua our Righteous Messiah return in all His Gory and regather the scattered remnant of His people.

Chag Sameach!


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Yom Kippur: Life, Death and Proper Protocol

Sep 17, 2010 at 8:43 AM | Posted by Rabbi Joshua

Traditionally, Leviticus 16, which deals with the proper protocol for the High Priest during the special Yom Kippur service, is read in the synagogue on the morning of Yom Kippur. The Torah introduces the Yom Kippur service immediately following the death of Aaron’s two sons, Nadav and Avihu. This demonstrates that there is a direct connection between this tragedy and Yom Kippur.

According to the Sages, part of the transgression committed by Aaron’s two sons is that not only did they offer improper offerings, but they entered into the Holy of Holies, which only the Kohen HaGadol (the High Priest) is allowed to do. Rabbi Eleazar ben Azariah (First Century) comments that either sin would have been enough to warrant their death. As a result, the entire rest of the chapter deals with the proper protocol of Yom Kippur and the order for the High Priest’ to enter into the Holy of Holies.

It is taught that Moses’ long process for seeking forgiveness on behalf of the Jewish people for the sin of the Golden Calf ended on the tenth day of Tishrei (Yom Kippur) when he returned with the second set of tablets. That day became associated with forgiveness. The Torah, in several references, goes into great depth as to the specifics of Yom Kippur and the proper way of observing the most holy day.

The obvious question is why the Torah goes into so much detail regarding the observance of Yom Kippur? The Jewish holidays are known as mo’edim. The word mo’ed, in Hebrew, is best translated as a divine set/appointed time. It is a time when G-d chooses to meet with us. Yom Kippur is our opportunity for a supernatural encounter, and the day G-d’s forgiveness and mercy is most abundant. G-d wants to be in relationship with us, and Yom Kippur is our opportunity to perfect ourselves and prepare ourselves to be used by G-d in the coming year.

According to Tosefta Rosh HaShanah 1.13:

"All things are judged on Rosh HaShanah, and their fate is sealed on Yom Kippur."

Beginning on Rosh HaShanah, when the Book of Life is opened, and judgment begins, the shofar is sounded to call our souls to repentance. The Rambam states that the shofar beckons our souls to:

"Awake, you sleepers, from your sleep! Arise, you slumberers, from your slumber! Repent with contrition! Remember your Creator! (Hil. Teshuvah 3:4)"

The shofar serves to call us to teshuvah (to repentance), and for G-d to act mercifully toward us and pardon us for our shortcomings.

G-d gives us the opportunity of the High Holiday period to prepare ourselves and make things right with both our Creator, and with those around us. The Torah is concerned about all these details because G-d cares about protocol. Each detail on Yom Kippur teaches us that it is not about ourselves. That the world does not revolve around us. Each one of us is reminded of our ultimate fate and judgment on Yom Kippur, and our individual, as well as corporate need for atonement.

Yom Kippur is also a reminder of G-d’s mercy and ability to bring atonement for our shortcomings. According to Hebrews 9:6-28, Yeshua is our Great High Priest, and it is through him that kapparah, that atonement for sin has already been made. By seeking to truly make things right this Yom Kippur, and to carefully observe G-d’s instructions regarding this most holy day, let us merit the sealing of our names in the Book of Life, and the ultimate assurance of our atonement through Yeshua. May the final shofar blast at the end of Ne’ilah, the final Yom Kippur service, truly be the blast which announces the arrival of our long-awaited and beloved Messiah!

G’mar Chatimah Tovah – May you be sealed for a wonderful New Year!


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Days of Awe

Sep 13, 2010 at 2:35 PM | Posted by Rabbi Joshua

We are currently in the Yomim Nora'im - the 10 days between Rosh HaShanah and Yom Kippur - known as the Days of Awe. During these 10 days, we are to focus on Teshuva (Repentance) and preparation for Yom Kippur. Special insertions are added to our daily prayers, emphasizing the themes of G-d as King, G-d's judgement, and G-d's holiness. We also recall prayers referring to the Book of Life.

Remember us for life, O King Who desires life, and inscribe us in the Book of Life - for Your sake, O Living G-d ... Who is like You, Merciful Father, Who recalls His creatures mercifully for life ... Blessed are You, our G-d, the Holy King. (From additions to the Amidah during the Days of Awe).

These 10 Days of Awe (and the whole High Holiday period) are meant to particularly recall G-d's mercy. As Rabbi Wayne Dosick notes, although our "prayers are solemn and serious, they are also filled with joy and with hope. For Judaism teaches that G-d is ready and very willing to forgive the transgressions of those who come in sincere repentance."

HaShem's desire is for relationship with us. And the High Holidays are opportunities to meet with G-d in the most intimate of times. The 10 days help us to more intently focus on, and deal with, those things which hold us back in life, and from the presence of HaShem.

Although we should be focusing on repentance, forgiveness, and overcoming life's obstacles every day - G-d, also knowing the procrastinate nature of humanity, has built into the calendar specific times in which we are obligated to deal with those shortcomings. Otherwise we might just continue to sweep them under the rug. For most of us, the last thing we want to do is go to someone we may have hurt in the last year to seek forgiveness. Or confront a person for the hurt they have caused us. But by doing so, and allowing forgiveness to take place, we remove more of those spiritual stumbling blocks. We are able to break free of the weight of guilt, shame, anger, and inadequacy.

The Days of Awe are awesome days because they are what you make of them. My deepest prayer is that they would be for you a time of blessing and restoration.


G'mar Chatimah Tovah - May you be sealed for a wonderful New Year!


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Awaken Your Soul: “The Cry of the Shofar”

Sep 7, 2010 at 11:56 PM | Posted by Rabbi Joshua


"In the seventh month, on the first day of the month, you shall have a holy convocation. You shall do no customary work. For it shall be for you a day for blowing the shofar. (Numbers 29:1)"

The blasts of the Shofar … Have you ever thought about the deeper meanings of each sound?
In the Torah, Rosh HaShanah is called Yom Teruah (literally, “the day of sounding”). The very sounds of the shofar hold the key to unlocking the hidden mysteries of Rosh HaShanah, for within its cries are the stories of creation, victory, and redemption.
The shofar is mentioned over 100 times throughout the Bible and it is actually the oldest known wind instrument. Traditionally it is made from a ram’s horn, recalling the Akedah and allusions to Mashiach (both alluded to in Rosh HaShanah readings). It also implies simplicity and humility and it’s shrill cry is meant to recall our primeval origins, and hearken us back to Gan Eden.
There are three types of shofar blasts on Rosh HaShanah. And each of these sounds contains themes revealing the deepest mysteries of the holiday. These primary themes are:
  • Judgment – (תקיעה – A call to action)
  • Teshuva (שברים/תרועה – The sound of stifled sobs and groans)
  • Coronation of G-d as King – Messianic Redemption (תקיעה גדולה)
-תקיעה “The Sound of Alert”

Tekiah is a call to action. In Biblical times it was sounded to assemble the people, sound an alarm, announce a message, raise awareness, or to announce judgment. Interestingly, in Biblical times, if you were looking to purchase a shofar, you would inquire at your “local arms dealer.” Quite the opposite of today, where we purchase shofars at Judaica stores selling “religious articles.”

According to the Talmud, the shofar blast confuses HaSatan and prevents him from bringing charges against G-d’s people, because he is made to believe that Messiah has arrived and his power and influence has come to an end.
On Rosh HaShanah the shofar calls us to together as a community to do Teshuva. It beckons us to repentance. According to the Rambam (Maimonides), the shofar pleads:

"Awake, you sleepers, from your sleep! Rouse yourselves, you slumberers, out of your slumber! Examine your deeds, and turn to G-d in repentance. Remember your Creator, you who are caught up in the daily round, losing sight of eternal truth; you are wasting your years in vain pursuits that neither profit nor save. Look closely at yourselves; improve your ways and your deeds. Abandon your evil ways, your unworthy schemes, every one of you! (Hilchot Teshuva 3.4)."

The first call of the shofar, Tekiah, is a call to action. Teshuva requires action. We cannot sit idly by when an alarm is sounded.

-שברים/תרועה “The Sound of Stifled Sobs and Groans – Sound of Crying”

The word Teshuva literally means “to turn.” Within the loud blasts of the Shofar is the instruction to listen. To listen not just with our ears, but with our neshamot! The Shofar calls our our souls to repentance.
The Machzor teaches us that the Gates of Repentance are always open to the prayers of the righteous. This is the central message of the readings during the Torah service on Rosh HaShanah – to pray without ceasing. To keep knocking until G-d answers.
While the High Holiday prayers are solemn and serious, they are also filled with joy and hope. Judaism teaches us that G-d is ready and very willing to forgive the transgressions of those who come in sincere repentance.

-תקיעה גדולה “Victory, Coronation, and Messianic Redemption”

Tekiah G’dola, the final long blast, is sounded to announce victory – the sound of triumph. It is the sound of Divine forgiveness (that is why it is blown at the end of Neilah, the concluding service of Yom Kippur). It is the sound of the coronation of the King. As such, Tekiah G’dolah will also be sounded to announce the coming of Mashiach.

"For the Lord Himself will come down from heaven and with a rousing cry, with a call from one of the ruling angels, and with God's shofar; those who died united with the Messiah will be the first to rise; then we who are left still alive will be caught up with Him in the air. And thus, we will always be with the Lord. So encourage each other with these words. (1 Thess. 4:16-18)"

So What? What’s the Big Deal???
The shofar is calling out and we cannot stand idly by! It’s Rosh HaShanah, and we have 10 days to make things right between ourselves and G-d, and with those around us. So we must ask ourselves, what is keeping us from hearing the cry of the shofar? What is keeping us from responding to its call?
Through Tekiah - G-d has sounded an alert to us. He has called us to action – something is not right, and we need to fix it!
Through the Teruah/Shevarim – We must understand that true repentance requires a full turning to G-d (there is no halfway). We must pour our hearts out in repentance, to turn from that which is evil, and do what is right. Like our Ancestors - we must never give up. We must continue to cry out until we get an answer.
Tekiah G’dolah reminds us - Victory is at hand! G-d has already given us the victory – but we must take hold of it.

On Rosh HaShanah we proclaim the coronation of our King. Mashiach is coming! Will we be ready?!?!

"L'Shanah Tovah Tikateivu - May you be inscribed for a sweet New Year!"




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A Leap of Action

Sep 2, 2010 at 9:45 PM | Posted by Rabbi Joshua


Parashiyot Nitzavim/Vayelekh

People often assume the impossibility of observing all the mitzvot in the Torah, and therefore, make no effort to even try. In our modern world of “doing what we want,” and “answering to no one,” the idea of living within a holy framework of ritual observance seems backward. Freedom is what we all desire, right? As such, what is the purpose in keeping the mitzvot?

The Torah teaches us that there is a great purpose in keeping G-d's commands:

The purpose is that you should enter into the covenant of HaShem your G-d and into His oath which HaShem is making with you today, so that He can establish you today for Himself as a people, and so that He will be your G-d – as He said to you and as He swore to your ancestors, to Avraham, Yitzchak, and Ya'akov. (Deut. 29:11-12)

G-d's desire is to set us apart. To establish His covenant with us, and be in relationship with us. Through the observance of G-d's will for our lives, He imparts vision and blessing unto us and to our children. This responsibility to walk in the halakhah, in the way of G-d's instructions, is not simply for our ancestors. It is an act that involves each of us today:

For I am not making this covenant and this oath only with you. Rather, I am making it both with those who are standing here with us today before HaShem our G-d and also with those who are not here with us today. (Deut. 29:13-14)

G-d gives each one of us, in every generation, the opportunity to walk out His Torah. It was not meant to cause us to stumble, but rather, to give us the opportunity to be in connection with G-d. To be partners with G-d in bringing redemption into the world.

According to the great Jewish philosopher, Abraham Joshua Heschel, the Torah is an answer to the supreme question: What does G-d demand of us? G-d is in passionate pursuit of a relationship with us. For Heschel, God's search of man, not man's quest for G-d, was conceived to have been the main event in Israel's history. The way to G-d is the way of G-d, and the mitzvot are 613 ways of G-d, a way where the self-evidence of the Holy is disclosed.

Observing the mitzvot is the opportunity to take a leap of action rather than a leap of thought. HaShem never promised that it would be easy, but He did promise that it would be possible.

For this command I am giving you today is not too hard for you, it is not beyond your reach...On the contrary, the word is very close to you – in your mouth, even in your heart; therefore, you can do it! (Deut. 30:11, 14)

As we prepare for Slichot tomorrow night (Saturday night/Sunday), and for Rosh HaShanah next week, may we truly see the value of keeping G-d's mitzvot, and may we grow exponentially in our pursuit of HaShem in the coming New Year!

"L'Shanah Tovah Tikateivu - May you be inscribed for a sweet New Year!"


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Quote of the Day

Aug 30, 2010 at 12:15 PM | Posted by Rabbi Joshua

"Judaism does not believe that we are made better by forgetting our own capacity for wrong. Gossip that wounds others, cruel speech, theft, callousness — these are daily transgressions; ignoring the hurt they cause does not make us uninhibited, just inhuman.

The insensitive person feels less pain himself and inflicts more on others. Remorse is not a waste, but an acknowledgment of another's feelings and fragility. We should not morbidly dwell on our faults — to do so is less a moral trait than a character disorder. Equally, however, an inability to feel guilt, to admit what one has done to another, is a spiritual sickness. As the high holidays approach we should remember that the beginning of repentance is regret."

-Rabbi David Wolpe, from his weekly "Off the Pulpit."

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Preparation for the Promised Land

Aug 27, 2010 at 12:37 PM | Posted by Rabbi Joshua


Parashat Ki Tavo

This week’s Torah portion, Ki Tavo, begins with the words, “When you have come to the land HaShem your G-d is giving you…” What follows is an entire parashah emphasizing the observance of the mitzvot (G-d’s commandments).

The question arises as to why G-d would emphasize the observance of the Torah before bringing Israel into to the Promised Land. Would it not make more sense to first bring them into the Land, and then give them the Torah?

We are currently in the Jewish month of Elul – a time of preparation leading up to Rosh HaShanah, and the following High Holidays. The reason we have the month of Elul is because G-d is concerned about order and protocol. The entire Torah is about the proper order and protocol of living out our lives in the presence of HaShem. As such, we cannot just come marching into the High Holidays and expect to just shout out, “Here I am!” We have an opportunity for a mo’ed, a divine set apart time when G-d chooses to meet with us. Such an opportunity requires preparation on our part.

One of the several themes of Rosh HaShanah is the coronation of G-d as King. If we were to be summoned before an earthly king or queen, wouldn’t we want to prepare ourselves and make sure we were at our best? Then how much more so should we be preparing to meet with the King of the Universe! We have been given an opportunity to meet with G-d. The month of Elul is our preparation period to ensure that when we stand before G-d on Rosh HaShanah, that we are coming at our best, and have prepared ourselves to be in the presence of G-d. We must get ourselves right, so we can stand upright before HaShem.

That is the purpose in Ki Tavo. The Jewish people were given the Torah before coming into the Promised Land because coming into the Land meant coming before G-d. The land of Israel is interconnected with G-d in the deepest way. So coming into the land symbolizes coming into G-d’s presence. In this week’s portion it states:

You are to take the first-fruits of all the crops the ground yields, which you will harvest from your land that HaShem your G-d is giving you, put them in a basket and go to the place where HaShem your G-d will choose to have His Name live (Deut. 26:2).

G-d has chosen the land of Israel as the place where G-d’s presence resides on earth. By coming into the Land, Israel is coming into G-d’s presence. Therefore, G-d emphasizes Israel’s preparation and observance of the “How to’s” of being in the manifest presence of HaShem (i.e. the mitzvot). That is also why the section of blessings and curses in the parashah is so severe. Being in the presence of G-d requires greater accountability. As we the Jewish people had to prepare to come into the Promised Land (i.e. G-d’s presence), so should we be in preparation for the coming of Rosh Hashanah, and another opportunity to be in the presence of G-d.


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Elul: A Month of Love and Preparation

Aug 10, 2010 at 9:15 PM | Posted by Rabbi Joshua

Love and Preparation. What do these two words have in common at the moment?

Last night began Rosh Chodesh Elul, the beginning of the Hebrew month of Elul. Elul is a very special month because it is the month preceding Tishrei – the month the High Holidays fall in. Traditionally it is known as a month of preparation. This preparation, called Cheshbon HaNefesh, is a time we begin to take an accounting of our soul. We recall our thoughts and actions over the past year and begin to seek t’shuvah (repentance) for those things, and with those we may have wronged.

In recognition of this special month, and in anticipation for the upcoming High Holidays, a few additions are added to our daily prayers. One of the most noticeable is the sounding of the Shofar every morning. Traditionally, we Jews only blow the Shofar once a year – every morning of the month of Elul leading up to, and on, Rosh HaShanah and Neilah (the concluding service) of Yom Kippur. The reason is because of the specialness of the blowing of the Shofar. Jewish tradition teaches that there is something spiritual and mystical about the blowing of the Shofar, and I’ll touch more on this in upcoming blog posts.

Another familiar addition is Psalm 27 – the Psalm associated with the High Holidays. Psalm 27 is added to all of the services beginning with the first day of Elul and continuing through Hoshanah Rabbah at the end of Sukkot (in some congregations, only through Yom Kippur).

How are we to understand this preparation period of Elul?

The rabbis teach us that Elul is actually an acronym. Each of the Hebrew letters - אלול - alef, lamed, vav, lamed – stand for the beginning letter of each word in the phrase “אני לדודי ודודי לי – ani l’dodi v’dodi li – I am my beloved’s, and my beloved is mine.” A familiar phrase taken from Song of Songs 6:3.

The illustration of Elul in Jewish thought is the preparation before a wedding. The holidays in Hebrew are called mo’edim, set appointed times when G-d chooses to meet with us. The High Holidays are the pinnacle of these appointed times. HaShem desires that we should be caught up in a love affair with Him. As Abraham Joshua Heschel points out, G-d is in pursuit of a relationship with us. G-d desires communion with creation and the High Holidays are set times which G-d “clears away His calendar” so to speak, and chooses to spend an even greater amount of time with us. Although we can meet with G-d anytime, the mo’edim are specific and special times.

The High Holidays are also when many believe the Mashiach will return – at the final blast of the Shofar. As such, the High Holidays will inaugurate the final consummation at the end of the age when the Groom returns for His Bride, and ushers in the Messianic Age.

That love of HaShem for us, and us for HaShem is the picture of Elul. It is preparation not just for “some holiday.” It is our preparation time to meet with G-d. Elul is also our preparation for the coming of Mashiach, and preparation for the Marriage Supper of the Lamb (see Rev. 19). I hope we’re ready for the month of Elul and all that it brings.

L’Shana tova tikateivu – May you be inscribed for a sweet New Year!


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Awesome Days

Sep 24, 2009 at 10:10 AM | Posted by Rabbi Joshua

We are currently in the Yomim Nora'im - the 10 days between Rosh HaShanah and Yom Kippur - known as the Days of Awe.

During these 10 days, we are focused on Teshuva (Repentance) and preparation for Yom Kippur. Special insertions are added to our daily prayers which focus on the themes of G-d as King, G-d's judgement, and G-d's holiness. We also recall prayers referring to the Book of Life.

Remember us for life, O King Who desires life, and inscribe us in the Book of Life - for Your sake, O Living G-d ... Who is like You, Merciful Father, Who recalls His creatures mercifully for life ... Blessed are You, our G-d, the Holy King. (From additions to the Amidah during the Days of Awe).

These 10 Days of Awe (and the whole High Holiday period) are meant to recall G-d's mercy. As Rabbi Wayne Dosick notes, although our "prayers are solemn and serious, they are also filled with joy and with hope. For Judaism teaches that G-d is ready and very willing to forgive the transgressions of those who come in sincere repentance."

HaShem's desire is for relationship with us. And the High Holidays are opportunities to meet with G-d in the most intimate of times. The 10 days help us to more intently focus on those things which hold us back in life, and from the presence of HaShem.

Although we should be focusing on repentance, forgiveness, and overcoming life's obstacles every day - G-d, also knowing the procrastinate nature of humanity, has built into the calendar specific times in which we are obligated to deal with those shortcomings. Otherwise we might just continue to sweep them under the rug. For most of us, the last thing we want to do is go to someone we may have hurt in the last year to seek forgiveness. Or confront a person for the hurt they have caused us. But by doing so, and allowing forgiveness to take place, we remove more of those spiritual stumbling blocks. We are able to break free of the weight of guilt, shame, anger, and inadequacy.

The Days of Awe are awesome days because they are what you make of them. My deepest prayer would that they would be for you a time and blessing and restoration.

Shabbat Shuvah

The Shabbat that always falls between Rosh HaShanah and Yom Kippur is very special, and called Shabbat Shuvah (literally, the Shabbat of Repentance). This Shabbat continues those themes which started during the month of Elul, flowing through Rosh HaShanah, and the 10 Days of Awe. Special prayers are added to the liturgy, and special readings for the Haftarah are read - emphasizing the themes of repentance and forgiveness.

The special Haftarah readings for Shabbat Shuvah are from Hosea 14:2-10, Joel 2:15-17, and Micah 7:18-20. Each of the readings emphasize repentance, preparation, and G-d's readiness to forgive.

G'mar Chatimah Tovah - May you be sealed for a wonderful New Year!

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