OzTorah

We are almost at the end of the Torah. Moses’ long period of leadership is closing. The people are receptive to his final message. He commands them, “Now write this song for yourselves and teach it to the Children of Israel” (Deut. 31:9).

His command gives rise to the rule that even if a person has inherited a Sefer Torah from his ancestors, he should write one for himself.

There is a remarkable lesson here, on the eve of Rosh HaShanah, when we make resolutions for the future. Most of us have inherited a Jewish heart, soul and tradition from our parents. We look back and appreciate the example we were set, the ways in which we were trained. We are proud of our ancestry.

But remember the story of the person without lineage who was at a cocktail party where everyone else had aristocratic forebears. “Whose descendant are you?” the guest was asked. “Descendant?” came the quick reply: “I’m not a descendant – I’m an ancestor!”

The Baal Shem explained the opening words of the Amidah, “Blessed are You. Lord our God and God of our fathers”.

“‘God of our fathers'” he said, “that’s the tradition we have inherited. ‘Our God'”, he added, “that’s the God we find for ourselves.”

Whatever Judaism we have inherited, we have to make it our own, enhance it, and make sure it is good enough to hand down to our children.

When Moses taught the people there were constant grumbles.

They were happy enough to accept their freedom from slavery, but why did they have to obey so many commandments?

His answer was, “The commandment which I command you today is neither too hard for you, nor is it too far away” (Deut. 30:11).

“Too far away” means “beyond your capacity”, or in other words more fitted to angels in heaven than to human beings trying to live a life on earth.

“Too hard” might mean what it says, but the Malbim points out that the Hebrew nif’let actually means “wonderful”.

It can’t mean “wonderful” in the modern sense of amazing – but what it does mean is “based on wonders”.

The foundation of Judaism is not miracles that might at some stage of ancient history have been worked by a wonder-worker.

There are certainly miracles in the Torah, but the truth claims of Judaism do not depend on the wonder-workers.

The Torah is true because history and reason both agree that its teachings are comprehensible, reasonable and good.

The God-given miracles in the Torah only reinforce what we already knew.

There are chukkim – statutes which seem to be above or beyond the human mind.

We do not resort to blind faith but say, “God, there must be a reason behind the law; we will be patient until You reveal it to us”.

Q. I get distracted during the High Holyday services. What can I do about it?

A. The prayers require kavvanah – intention or concentration.

Rabbi Chayyim HaLevi Soloveitchik of Brisk says out in his commentary on Maimonides’ Laws of Prayer, chapter 4, that there are two types of kavvanah.

One is the knowledge that we are standing before God and that nothing else exists or matters. The second is an understanding of the words so that not only do we speak the words but the words speak to us.

It would help you to cultivate both kinds of kavvanah. Turn off and turn away from everything and everybody else, even the service itself, and retreat into a spiritual cocoon where your heart and mind focus on God.

Then turn to the prayer book and focus your mind and thoughts on a prayer that appeals to you. Even if it means lagging behind the rest of the congregation and omitting a Psalm or piyyut (liturgical poem) or two (or more), have a dialogue with the words.

Whatever you do, do not let your shule neighbour break the spell and distract you with conversation.

Q. Why is Rosh HaShanah called “Remembrance Day” (Yom HaZikkaron)?

A. In several places the Torah commands zikkaron – remembrance – on Rosh HaShanah, e.g. Lev. 23:24.

There are two aspects: Divine remembrance and human. God remembers our deeds and judges us accordingly; we remember God’s deeds and pray to be worthy of His blessings.

Many of our observances are a reminder to remember. Examples are Kiddush, which is Zikkaron L’Ma’aseh B’reshit – “a reminder of the work of Creation” and Zecher Liy’tzi’at Mitzrayim – “a reminder of the going out of Egypt”, and leaving a section of a wall unpainted as “a reminder of the destruction (of the Temples)”.

On Seder night there is of course Hillel’s sandwich, which is Zecher l’Mikdash – “a reminder of the Temple”.

The siddur contains, after the daily Shacharit service, a list of six Z’chirot, things we have to remember: the Exodus from Egypt, the Revelation at Sinai, the challenge of Amalek, the Israelite provocation of God, the sin of Miriam, and the observance of Shabbat.

With the responsibility of remembrance, however, comes a further duty, which is set out in the verse, Binu Sh’not Dor VaDor – “Understand the Years of the Generations” (Deut. 32:7). Don’t only remember, but look for the meaning behind the events.

JH Hertz says in his commentary on the Chumash that Israel is the author of the idea of history, which means that Jews have to be both historians and philosophers.

Q. Why do we say in our prayers HaMelech HaKadosh, “the Holy King”, instead of Ha-E-l HaKadosh, “the Holy God”, on Rosh HaShanah and Yom Kippur?

A. We now emphasise a special dimension of His Being, His Kingship.

The idea may be linked to the rabbinic explanation at the beginning of B’reshit for the use of two Divine names, E-lohim and HaShem. The one symbolises His attribute of justice, the other His attribute of mercy.

The sages say that when necessary the Almighty moves, as it were, from one chair to the other. At times He needs to be perceived in the category of justice and at times in the category of mercy.

As far as the High Holydays are concerned, the change from “Holy God” to “Holy King” recalls what Adon Olam says, “When everything was made according to His will, then was His name called King”.

He always was both God and King, but until He created the world His Kingship was not so evident because He seemed to have no subjects over whom to rule.