Sunday, October 13, 2024

Readings for October 17 through October 25, 2024 Sukkoth, Shemini Atzert and Simchat Torah

Readings for Thursday, October 17 - Sunday, October 25, 2024

Sukkoth through Simchat Torah

Starting with the first day of Sukkoth and ending with Simchat Torah we are confronted by a veritable riot of Torah readings with a reading for each day of the holiday.  The readings are all off-cycle.  In other words, they are not part of the regular weekly order.  This is one of those cases of the more you study, the more you need to know.  To understand the terminology of the Torah readings, you need to understand the structure of the holiday period (See Themes below).

Torah (Traditional) The readings are identical for the first two days of the holiday.  We use two scrolls, one for each set of readings.

October 17 First Day Sukkoth

First Scroll Vayikra or Leviticus (22:26-23:44)

The reading describes the observance of the Festival of Sukkoth.

Second Scroll Bamidbar or Numbers (29:12-16)

The reading describes the sacrifices to be offered on Sukkoth.

Haftarah 14:1-21 Zechariah

Zechariah was one of the last of the prophets.  He was among those who returned from the Babylonian Exile.  In this portion Zechariah describes the destruction that will be visited upon those who had attacked and destroyed Jerusalem and the Temple, which was the site for performing the sacrifices.  Eventually, according to the prophecy, these defeated nations will see the error of their ways and will come to Jerusalem to celebrate Sukkoth (14:16).

October 18 Second Day Sukkoth

First Scroll Vayikra or Leviticus (22:26-23:44)

The reading describes the observance of the Festival of Sukkoth.

Second Scroll Bamidbar or Numbers (29: 12-16)

The reading describes the sacrifices to be offered on Sukkoth.

Haftarah 8:2-21 First Kings

The portion describes the dedication of the First Temple in the reign of King Solomon.  The ceremony lasted for two weeks, the second week of which coincided with the holiday of Sukkoth.

Chol Hamoed or Intermediate Days

The readings for the  days of Chol Hamoed or the Intermediate Days of Sukkoth all come from Bamidbar (Numbers).  Each reading contains a description of the sacrifice that was to be brought on that day of the holiday.

October 19 Shabbat Chol Hamoed  

33:12-34:26 Exodus

The reading “opens in the wake of the sin of the golden calf, as Moses asks God to “let me know Your ways.” Moses makes a second set of tablets and takes them up Mount Sinai, where God reveals the 13 attributes of mercy and ends with a series of laws, including the observance of Passover, Shavuot and Sukkot.(Sefaria

29:17-22 Bamidbar (Numbers)

The reading describes the sacrifices to be brought on this day of Sukkoth.

Haftarah 38:18-35:39 Ezekiel

The Haftarah is a prophecy of the messianic time to come. Ezekiel foretells that the restoration of Israel to the land of its ancestors will include battles and invasions under the leadership of Gog, an apocalyptic figure of unknown identity. The enemy shall suffer defeat. An old tradition to the effect that this battle will be waged during Sukkot determined the choice of the Haftarah for the Intermediate Sabbath. (Rabbi Helene Ainbinder)

Chol Hamoed or Intermediate Days

The readings for the 3 remaining  days of Chol Hamoed or the Intermediate Days of Sukkoth all come from Bamidbar (Numbers).  Each reading contains a description of the sacrifice that was to be brought on that day of the holiday

October 20 Chol Hamoed Day 2

29:20-28 Bamidbar (Numbers)

The reading describes the sacrifices to be brought on this day of Sukkoth.

October 21 Chol Hamoed Day 3

29:23-31 Bamidbar (Numbers)

The reading describes the sacrifices to be brought on this day of Sukkoth.

October 22 Chol Hamoed Day 4

29:26-34 Bamidbar (Numbers)

The reading describes the sacrifices to be brought on this day of Sukkoth.

October 23  Hoshana Rabbah or The Great Hoshana

29:26-34 Bamidbar (Numbers)

The reading describes the sacrifices to be brought on that day of the holiday.

October 24 Shemini Atzeret or Eighth Day of Assembly

First Scroll 14:22-16:17 Devarim (Deuteronomy)

The first reading deals with tithing.

Second Scroll 29:35-30:1 Bamidbar (Numbers)

The reading describes the sacrifices offered on that day.

Haftarah 8:54-9:1 First Kings

The reading describes the final day of the ceremonies marking the end of the dedication of the First Temple by King Solomon.  This event coincides with the Shemini Atzeres.  Just as Solomon sent the people home filled with joy, so we are supposed to find joy in the Eighth Day of Assembly.  In Israel the prophetic portion is Joshua (1:1-18), the portion read elsewhere on Simchat Torah.

October 25 Simchat Torah

First Scroll

Vezot Haberacha (And this is the blessing) 33:1 - 34:12 Devarim (Deuteronomy)

Vezot Haberacha is the final sedrah in the book Devarim (Deuteronomy) and, therefore, in the Torah.  The sedrah takes its name from the first two Hebrew words in the reading.  “And this is the blessing (Vezot Haberacha) wherewith Moshe, man of God blessed the children of Israel before his death.”  It is the only sedrah in the weekly cycle that is not read on Shabbat.  It is always read on Simchat Torah, the holiday celebrating the completion and the beginning again of the Torah cycle.  The sedrah has two parts.  Chapter 33 contains Moshe’s blessing of the tribes.  Chapter 34 describes the death of Moshe.  Rabbi Hertz provides the image of Moshe walking through the camp on his way to Mt. Nebo, stopping as he goes, to bestow the blessing on each tribe.  Unlike the Song in Ha’azinu, the last weekly Torah reading, the Blessing is full of hope and optimism.  Any attempt at explication of the Blessing would be longer than the Torah reading itself.  But here are a few points of interest:

 

1.     Bereshit (Genesis) ended with Jacob blessing his sons.  Devarim ends with Moshe blessing the descendants of Jacob’s sons.

2.     Moshe does not mention the tribe of Simeon.  Interestingly enough Simeon does not get a separate blessing from Jacob either.  His blessing is inter-twined with Levi.  Commentators have offered a variety of reasons for this omission.  It should be noted that in Bereshit, Simeon is the brother who is left behind in Egypt when the rest of Jacob’s sons return to Canaan.

3.     The second verse of chapter 33 reads, “…The Lord came from Sinai, And rose from Seir unto them; He shined forth from Mount Paran….”  According to some commentators, this is a reference to God having offered the Torah to all the nations of the world before the Israelites accepted it.  Seir was the land of Esau’s descendants and Paran was the land of Ishmael’s descendants.  In other words, the Torah is the source of our blessings and we are blessed as long as we keep the Torah.  Yes, one last time we see the theme of Judaism being based on Torah.

 

Chapter 34 is the stark description of Moshe ascending Mt. Nebo, viewing the Promised Land and meeting death.  One interesting question is who wrote 34:8-11?  Since it describes the world after the death of Moshe, did somebody else, possibly Joshua, write it?  Did Moshe himself write at the direction of God who knew the future?  Of course this question is meaningless if you accept the idea that the Torah was all written much later and is not contemporaneous with the events described.  Verse nine establishes Joshua as the successor of Moshe.  Verse 10 establishes the pre-eminence of Moshe.

But what does verse 12 mean?  The first part of the verse, “and in all the mighty hand” is interpreted as a reference to Moshe receiving the Ten Commandments while “and in all the great terror” is interpreted as a reference to Moshe breaking the first set of Tablets.  Why would a sedrah about the Blessing end on what seems to be such a sour, negative note?   Rabbi Schneerson, the Lubavitcher Rebbe, uses the commentaries of Rashi, to show that the breaking of the tablets is not a sour, negative action and that the breaking of the tablets helps to provide a tie between the sedrah and Simchat Torah.  At the risk of oversimplification, the argument is as follows.  When the Israelites received the first set of tablets, they were a righteous people because they had not sinned with the golden calf.  When Moshe saw them with the golden calf, he saw them as apostates and apostates according to Jewish teaching are unworthy of the law.  Therefore, he shattered the tablets, even though he did not know if God would approve of such an action.  (They were, after all, God’s tablets, not Moshe’s.)  After forty days, God seemed to be signaling some level of approval since that was when he called Moshe back for the second set of tablets.  The second set of tablets was of greater merit than the first because they were a signal of repentance and a return to God’s ways.  The bond between God and the righteous is strong.  But the bond between those who return and God is even stronger because it has survived even when we have turned away from God.  The Torah is the guide that lets us return to and re-unite with God when we transgress.  Furthermore, “Simchat Torah means rejoicing with the Torah and also means rejoicing of the Torah.”   In other words we rejoice with the Torah, but by observing and studying the Torah, the Torah rejoices with us.

It took forty days for God to indicate some approval for the shattering of the tablets.  But it took forty years, from Sinai to the death of Moshe, for God to place His ultimate seal of approval on Moshe’s act.  Moshe showed courage when he broke the tablets.  He also showed great faith because he had to have believed that something even greater would follow.  (For a fuller explanation, see Torah Studies, pages 342 - 348.)

Second Scroll 1:1-23

Bereshit (Genesis)

The reading describes the events of the first five days of creation.  The reading is consistent with the theme of Simchat Torah, the holiday on which we end the Torah reading cycle and start the cycle all over again.

Third Scroll 29:35-30:1

Bamidbar (Numbers)

This is the same portion that is read on Shemini Atzeret and describes the sacrifice of the day.

Haftarah

1:1-18 Joshua

The Man and the Book:  The Book of Joshua is the first book in the second part of the Tanach called Neviim or Prophets.  Along with Judges, Samuel and Kings, Joshua makes up the section of Neviim known as the Former Prophets.  Together these books provide a historic narrative that runs from the death of Moshe to the destruction of the First Temple in 586 B.C.E.   Authorship of the book is ascribed to different individuals including Joshua, Eleazar (the son of Aaron) and Pinchas (the grandson of Aaron).

The Book of Joshua follows logically from the material read at the end of Devarim.  Basically, the book of Joshua describes the conquest of Canaan by the Israelites.  There are those who contend that the instead of the Pentateuch we should have the Hexateuch made up of the Five Books of Moshe and of Joshua.  While Moshe may have died before the opening lines of Joshua are read, the constant use of his name gives this concept a philosophic as well as historic basis for consideration.  Joshua is a book of completion.  The book ends with death of Joshua who dies at the age of 110.  The text then references the burial of Joseph’s bones.  Joseph also died at age 110.  In other words, the book ends with a reference to the man who started the cycle by taking us out of Canaan (Joseph) and to the man who completed the cycle by conquering Canaan (Joshua).  The book also marks the completion of Moshe’s work.  Moshe took us to the borders of the Promised Land.  But it was Joshua who completed the work of Moshe by conquering the Promised Land.  Hence it is a book of completions in the plural.

We know little about the personal life of Joshua.  He is the son of Nun and a member of the tribe of Ephraim.  The text gives him no family.  It is only in legend that he marries Rahab, the reformed harlot who provides him with daughters, but no sons.  Actually, Joshua first appears in the Torah as the one whom Moshe commands to select men to fight against the Amalekites.  In other words, from the start, Joshua appears as a warrior and as Moshe’s first lieutenant or aid de camp.  It is Joshua who ascends part of the way to the top of Sinai with Moshe and Joshua who comes back down with him at the time of the Golden Calf.  It is Joshua, along with Caleb, who disputes the claims of the other spies and urges the Israelites to enter the Promised Land.  Despite all of this, when it comes time to choose Moshe’s successor, Moshe only asks God to choose a worthy person.  He does not ask that Joshua get the job.  Rather, Joshua is chosen by God as Moshe’s successor.  Moshe is the sun.  Joshua is the Moon.  Moshe is called the servant of the Lord.  Joshua is called the disciple of Moshe.  It is an interesting contrast in the roles and personae of the two men.  Joshua is an enigmatic, troubling figure.  He has drawn the attention of writers as diverse as Elie Wiesel and Rabbi Adin Steinsaltz whose monographs are the source of much of the material you read here.

Joshua is portrayed as a man of the Torah.  He is the second link in the tradition cited in Pirke Avot.  In the opening chapter of his book, God tells him that his success will be dependent on faithfully adhering to the Torah.  Joshua is the political/military leader.  But in the Torah, he is told that he will consult with the High Priest before he takes action.  The reality is that Joshua and his book are about war; bloody nasty war.  This is his claim to fame.  He is so good at it that modern Israeli military leaders looked to Joshua for advice on tactics and leadership.  He was the original “follow me” commander.  Joshua is a masterful military leader.  But from the modern perspective, is warfare something that we Jews want to be good at doing?  Since waging war means a suspension of our normal moral values, how do we as modern Jews justify it?  Moreover, why did Joshua not protest against it?  Just as Abraham challenged God to spare Sodom and Gomorrah, why didn’t Joshua challenge God to give the Israelites the Promised Land without slaughtering the inhabitants?  If you believe some of the Midrash, the ancient Israelites may have felt some of this same ambivalence since he died alone.  At the end of his life, Joshua showed himself to be a gambler and a leader confident in the success of his life’s work.  He seems to be giving the Israelites a chance to back out on the covenant.  “And if it seem evil unto you to serve the Lord, choose you this day whom ye will serve; whether the gods which your fathers served…or the gods of the Amorites; but as for me and my house, we will serve the Lord.”  (25:15). The people promise to cast out other gods and reaffirm their loyalty to God.  While our forefathers committed us to the Torah at Sinai, the episode here reminds us that each generation must actively re-commit itself to the Torah and all that goes with it.  Joshua is a complex, troubling figure.

The Message:  The portion begins with God announcing the death of Moshe.  It quickly follows with a restatement of the Covenant made with the forefathers and God’s anointing of Joshua.  “As I was with Moshe, so will I be with you (1:5).”  Appropriately for a haftarah read on Simchat Torah, God also reminds Joshua that the Torah will be the key to his success.  “Do not deviate from it (i.e. Torah) to the right or to the left that you may succeed wherever you go.  You shall contemplate it day and night in order to observe, to do, all that is written in it.”  (1:7-8) While Joshua is thought of as the great warrior, his success does not rest on his skills as a general.  Rather, his success rests on Torah.  As the sages say, we study so that we may do.

Theme-link:  The haftarah for Simchat Torah and for this sedrah is the first chapter of the book of Joshua.  The Torah portion ends with the death of Moshe and Joshua assuming the mantle of leader.  So, it is logical that the haftarah would pick up the story line and describe the first days of Joshua’s leadership.

Kohelet (Hebrew) or Ecclesiastes (English)

The Book:  The Book of Ecclesiastes is read on Shabbat during Sukkoth.   Ecclesiastes is found in the third section of the Tanach, which is called Kethuvim or Writings.  Ecclesiastes is one the Five Scrolls or Megilloth, each of which is read on a particular holiday.  The one you are probably most familiar with is the Scroll of Esther which is read on Purim.  The Hebrew name for Ecclesiastes is Kohelet which is mistranslated as “preacher.”  Actually it is a form of the Hebrew word for Assembly.  The Hebrew name of the book comes from the second Hebrew word in the first sentence of the first chapter, “The words of Kohelet, the son of David, king in Jerusalem.”  This opening sentence describes King Solomon and he is traditionally viewed as the author of the text.  However, the language and tone of the work make that claim somewhat doubtful.  Thus other commentators contend that the work was composed during the third century B.C.E. which means it was written after the Jews had returned from the Babylonian Exile and built the Second Temple but before the days of the Maccabean Revolt.  There was considerable debate as to whether Ecclesiastes should be included in the Tanach.  The School of Hillel prevailed in this matter and this depressing tome of Wisdom Literature became one of the twenty-four books of the Bible.

The Message:  Do not expect these brief comments to unlock the mysteries of Ecclesiastes. According to the learned commentators of The Soncino Tanach, “A large part of the perennial fascination of the book derives from the baffling problems that encompass it.  Who was its author?  When and where was it written?  What is its message?  Endless have been the efforts to unravel these mysteries.  The final and absolute words yet remain to be said in answer to these questions.” The book is only twelve chapters long and lacks no real organized structure.  Rather it is pastiche of repetitious examples of the authors central them:  “Vanity of vanities, all is vanity” (1:2).

The author has apparently led a long life, where he has sampled much of the good things life has to offer.  But in the end, nothing really matters because everybody dies, and death negates everything.  Unlike other books in the Tanach the view of life is both cynical and cyclical.  Life is boring.  Consider some of the following quotes from this seemingly rambling text.  “One generation goes and another comes, but the earth remains forever.  The sun rises and the sun sets, only to rise again.  There is nothing new under the sun.  Men may say of something: ‘See, this is new!’ - but it existed long ago before our time.  There is one fate for man and beast; as the one dies, so the other dies…All go to one place; all are from the dust and return to the dust.  Who knows whether the spirit of man goes upward?”  “There is a time for everything: a time to be born and time to dies; a time to plant and a time to uproot; a time to kill and time to heal; a time to break down and time to build up; a time to weep and a time to laugh; a time to cast away stones and a time to gather stones; a time to embrace and a time to repel; a time to seek and a time to discard; a time to keep and time to throw away; a time to rend and time to mend; a time to keep silent a time to speak; a time to love and time to hate; a time for war and a time for peace.”  (While some of you know this as rock song by the Byrds, I can assure you that Pete Seeger beat them to the punch.)  “Dead flies make the perfumer fetid and putrid; so does a little folly outweigh wisdom and understanding.”  “Wisdom is better than strength; nevertheless, the poor man’s wisdom is despised, and his words are not heard."  But in the end, the author reminds us to “fear God, and keep His commandments; for this is the whole man.  For God shall bring every work into the judgment concerning every hidden thing, whether it be good or whether it be evil” (12:13-14).  It is this final bold statement, which runs contrary to theme of the rest of the book that made the case for including Ecclesiastes in the Tanach. Those who attributed this book to King Solomon may not have been so far off the mark.  Solomon had great wisdom but that did make him wise.  After fulfilling what he saw as his obligations to the Lord (building the Temple, etc.), he set out to enjoy life’s more physical pleasures.  In the end neither wisdom nor hedonism brought him joy.  Only at the end of his life and at the end of his book, did he realize that keeping the commandments and trusting in divine judgment were the only keys to a meaningful life.

Theme-Link:  According to Rabbi Wayne Dosick, “Ecclesiastes is read on Succoth because Succoth is the fall harvest festival, when the land gives up its produce and when planting for the next harvest is done.  Succoth celebrates…the never ending cycle of life.”  Ecclesiastes is unique among the writings of Tanach because it emphasizes this cyclical message by stating that “there is nothing new under the sun.”  Yet it reminds us that everything has a purpose and a place in the Divine scheme since, “to everything there is a time and a time to every purpose under heaven.”  It is one of the five scrolls, each of which is read on a specific holiday.  The pessimistic tone of Kohelet stands in stark contrast to the joy of this thanksgiving festival.

Themes (This is a once over lightly intended to help you understand  the Torah Readings and Haftarot.  It is not meant as in depth treatment of the holiday or any of its customs.)

Sukkoth is one of the Three Pilgrimage Festivals.  It is the Holiday of the In-gathering.  The crops have all been harvested.  Now is the time to say thank you for a bountiful harvest.   In early times it must have been an observance of central importance.  In Hebrew, Sukkoth is referred to as Ha Chag or in English The Holiday.  According to the commandments in the book of Devarim, Sukkoth was the holiday on which everybody was to hear the entire Torah read in public.  When Rosh Hashanah and Yom Kippur gained more stature, Sukkoth became part of what really was a two-week long holiday season.  Sukkoth was a seven-day holiday on to which was added an additional day (Shemini Atzeret - The Eighth Day of Assembly) making it an eight day observance and then a ninth day.  The ninth day is Simchat Torah (see below).  The first two days of Sukkoth are full holidays complete with all the strictures about refraining from work and other business activities.  There are special holiday services.  The lulav and etrog are blessed (except on Shabbat) and Hallel is recited.  Erev Sukkoth, we begin to “dwell in the Sukkah” something we will continue doing for the entire eight days.  The next four days are Chol Hamoed (the profane time of the festival) or Half Holy Days.  Some of the strictures about work and business are lifted.  Hallel is still recited.  The lulav and etrog are still blessed.  The Torah is read, but only from one scroll.  The seventh day of Sukkoth is called Hoshana Rabbah.  The day is named because we recite a set of prayers called Hoshana, which means, “please save.”  The theme is penitential, almost a mini Yom Kippur.  Just as on the High Holidays, the Cantor wears white, the curtain in front of the Ark is white and the coverings on the Torah scrolls are white.

The Hoshana are recited as part of seven-part procession around the synagogue much as you would find on Simchat Torah but without the joy.  There are those who begin Hoshana Rabbah by staying up all night to read Psalms.  The eighth day is called Shemini Atzeret, the Eighth Day of Assembly.  It is a full holiday complete with two scrolls and a haftarah.  In some respects it is viewed as a separate holiday and “Shehecheyanu” is recited.  Also, the lulav and etrog are no longer used.  According to some, Ezra added this eighth day to keep the people in Jerusalem one day longer so that they might hear more Torah.  After all, they would be leaving for their homes and would not be back until Pesach, a half year later.  Some of the customs connected with this holiday were later shifted to Simchat Torah.

Sukkah

It is a mitzvah to build this temporary booth and dwell in it.  Most people try and eat their meals in one.  According to tradition, one starts building the Sukkah as soon as one gets home from the final Yom Kippur Service.  Regardless of all of the literature on the subject nobody really knows what the origin of the Sukkah is.

Lulav and Etrog

The Lulav is a binding of four types of branches - palm, olive, myrtle and willow.  The Etrog is yellow citron.  There is a special blessing made over these items and they are shaken according to a special formula.  (This is not the place for an in-depth discussion of these items.)

Hallel

This a special set of psalms (113-118) recited on holidays and Rosh Chodesh.  During Sukkoth, Hallel is recited on all days of the holiday.  Considering all of the Torah readings, this helps to make the mornings services during Sukkoth some of the longest of the year.

Tefillin

They are not worn at the beginning of the festival or at the end.  There is a debate as to whether they should be worn on Chol Hamoed.  My understanding is that some Ashekanzim wear them, but Chasidim and Sephardim do not wear them.

Yizkor

Yizkor, the service for remembering the souls of the departed, is recited on Yom Kippur and all three of the major festivals - Pesach, Shavuot and Sukkoth.  With death, people are no longer able to perform acts of righteousness (i.e. give Tzedakah) or offer up prayers.  In our prayers, we promise to give Tzedakah in the name of the departed because had they lived they would have done so.  On the Three Pilgrimage Festivals, we were commanded to come to Jerusalem, but not to come empty handed.  In other words, bring an offering.  The concept of bringing an offering shifted to bringing Tzedakah; hence the connection between Yizkor and the three festivals.

Simchat Torah

Simchat Torah is a post-biblical holiday.  It probably had its origins in the Babylonian Exile when the Jews of Babylonia adopted the custom of reading the Torah on an annual cycle.  Others say that Simchat Torah is really the second day of Shemini Atzeret.  Regardless, by the end of the Middle Ages (16th century), the holiday as we know was an integral part of the two-week holiday season. Simchat Torah is a joyful holiday.  It is the only holiday when the Torah is read at night.  Before the Torah reading, all of the scrolls are taken from the ark and paraded seven times around the sanctuary.  In many synagogues and temples, children join in the processions carrying flags and singing songs.  Even the most serious of Jews “cut loose” for Simchat Torah.  When carrying the Torah Scrolls around the sanctuary people have been known to “dance with the Torah” as an expression of their love for God’s Law and as a sign of thanksgiving that they have had an opportunity to study for yet another year.  In its own way, Simchat Torah may be considered as “the New Year for the Torah.”  In the days following the destruction of the Second Temple, the Jews living in Palestine followed a triennial cycle, so a holiday celebrating the annual completion of the Torah would have been inappropriate.  In Israel, the celebrations we connect with Simchat Torah are part of Shemini Atzeret.  In the United States, many Conservative Synagogues and Reform Temples follow a triennial cycle.  But Simchat Torah is too popular a holiday for anybody to consider its discontinuance.

Three Scrolls

Three scrolls are used on Simchat Torah.  From the first scroll we read Devarim 33 & 34, which concludes the annual cycle.  From the second scroll we read Bereshit (1:1-2:3), which starts the annual cycle.  From the third scroll we read Bamidbar (29:35-30:1) which describes the sacrifices for Shemini Atzeret.  Since Simchat Torah is a post-biblical holiday, there were no sacrifices for this event.  At the same time, many of the ceremonials now connected with Simchat Torah were originally part of Shemini Atzeret.

Special Aliyot

The next to the last Aliyah for Devarim is the children’s Aliyah.  All of the children are called to the Torah.  They are led in reciting the blessings over the Torah by one of the leaders of the congregation.  A large tallit is usually held over the heads of all of the youngsters during the ceremony.  This serves as a reminder of yet another facet of the continuation of studying the Torah.  Not only must we continue to read it throughout the year, but also we must study it with our children so that they will continue to study from one generation to the next.  The last person called to the Torah when finishing Devarim is known as the Chatan Torah, Bridegroom of the Torah.  The person called to the Torah for the reading from Bereshit is known as Chatan Bereshit, the Bridegroom of Genesis.

 

 

 

 

 

 

 

 

 

 

 

 

3 What profit hath man of all his labour wherein he laboureth under the sun?

4 One generation passeth away, and another generation cometh; and the earth abideth for ever.

5 The sun also ariseth, and the sun goeth down, and hasteth to his place where he ariseth.

6 The wind goeth toward the south, and turneth about unto the north; it turneth about continually in its circuit, and the wind returneth again to its circuits.

7 All the rivers run into the sea, yet the sea is not full; unto the place whither the rivers go, thither they go again.

8 All things toil to weariness; man cannot utter it, the eye is not satisfied with seeing, nor the ear filled with hearing.

9 That which hath been is that which shall be, and that which hath been done is that which shall be done; and there is nothing new under the sun.

10 Is there a thing whereof it is said: 'See, this is new'?--it hath been already, in the ages which were before us.

 

 

 

 

1 To every thing there is a season, and a time to every purpose under the heaven: {P}

2 {S} A time to be born, {S} and a time to die; {N}
{S} a time to plant, {S} and a time to pluck up that which is planted; {N}

3 {S} A time to kill, {S} and a time to heal; {N}
{S} a time to break down, {S} and a time to build up; {N}

4 {S} A time to weep, {S} and a time to laugh; {N}
{S} a time to mourn, {S} and a time to dance; {N}

5 {S} A time to cast away stones, {S} and a time to gather stones together; {N}
{S} a time to embrace, {S} and a time to refrain from embracing; {N}

6 {S} A time to seek, {S} and a time to lose; {N}
{S} a time to keep, {S} and a time to cast away; {N}

7 {S} A time to rend, {S} and a time to sew; {N}
{S} a time to keep silence, {S} and a time to speak; {N}

8 {S} A time to love, {S} and a time to hate; {N}
{S} a time for war, {S} and a time for peace

13 The end of the matter, all having been heard: fear God, and keep His commandments; for this is the whole man.

 

 

 

 

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Sunday, October 6, 2024

Readings for October 12, 2024 Yom Kippur

 

Readings for Yom Kippur October 12, 2024

Yom Kippur (Day of Atonement) Morning

Torah Readings

(Traditional) First Scroll 16:1-34 Vayikra (Leviticus)

The reading describes the observance of Yom Kippur in the Wilderness.  The reading actually begins with a reference to the death of Aaron's two sons, Nadav and Avihu.  They were the ones who had brought "strange fire" to the altar.  Why does the Parsha begin with this reminder?  It is a summons for all of us to repent.  If a man of Aaron's merit could not save his sons, how can any of us expect to be saved except by true repentance and God's mercy?

The reading includes a description of the service of repentance including the selection of the two goats, one for the Lord and the other for Azazel.  More importantly, from our modern point of view, the reading provides the basic commandment concerning Yom Kippur; "It is a Sabbath of complete rest for you, and you shall afflict yourselves; an eternal decree." (16:31).  It is interesting to note that before Aaron brings the offerings of atonement for the Israelites, he must bring his own sin-offering for "himself and his household."  In other words, before he can seek forgiveness for the nation, he must seek forgiveness for himself.  We see echoes of this concept when the Rabbi, Cantor, or whoever is leading the service turns to the congregation and apologizes for any harms, slights, and wrongs done on their part during the past year.  If we do not seek forgiveness we cannot be forgiven.  And the first step towards being forgiven is to forgive others.

(Traditional) Second Scroll/29:7 -11

Bamidbar (Numbers)

The reading describes the sacrifices brought to the Temple on the Day of Atonement.

(Reform) 29:9-14 & 30:11-20

Devarim (Deuteronomy)

Reform Judaism does not look to a return to the sacrificial system in any sense of that term.  Therefore, Reform Jews do not see value in reading the above Chapter of Leviticus since it deals with Yom Kippur in terms of the sacrificial system.  Instead Reform Jews read a section of Deuteronomy from the Farewell Address of Moses to the Children of Israel.  The reading stresses the importance of Israel being loyal to God which will ensure God's loyalty to the Jewish people.  It serves as a reminder that the Covenant with Abraham is for all times.  This formulary for the redemption of the Jewish people is the key to redemption for the individual Jew.

Haftarah

57:14-58:14 Isaiah

The Man/The Book:  This reading comes from "The Second" Isaiah or the Isaiah of the Exile.  We know nothing about who the author is.  We do not even know if it is a man or a woman.  From internal references to certain historic events, it is safe to assume that the author lived in Babylonia when Cyrus the Great of Persia was advancing from the east and the Babylonian Exile was about to end.

The Message:  The haftarah is a literary masterpiece as well as a magnificent message of morality.  No summary can do it justice.  This is one you should read aloud on your own.  Through Isaiah, God decries our hypocrisy.  How can our fasting and affliction have meaning if we do not feed the hungry and ensure that we live in a just society?  The prophet is not attacking ritual.  He concedes the need for ritual.  But ritual without appropriate behavior is, to say the least, hypocritical.  However, once our righteous behavior is united with appropriately performed ritual, God will raise us up and we will be redeemed.

Theme-Link:  The link is with the holiday.  When we hear these words, it is mid-day.  We have been fasting for about twelve hours.  Our bellies are beginning to feel hunger as we read, "Why did You not see when we fasted?  We afflicted ourselves but You ignored it."  And through the growing haze of hunger we hear God answer, "Because on your fast days you sought out personal desires and you oppressed all whom you aggrieved!  Because you fast with grievance and strife and strike with a wicked fist; YOU DO NOT FAST AS BEFITS THIS DAY…"  In other words, while we may ask for forgiveness on the Day of Atonement, we can actually attain forgiveness by acting in the manner described in these verses.  Yom Kippur is called the Sabbath of Sabbaths.  At the end of the haftarah, the prophet tells us that the ultimate redemption will come when Jews properly observe the Sabbath as described in these verses; the key to having our prayers heard on the Sabbath of Sabbaths is observing the Sabbath.

Yom Kippur (Afternoon)

Torah Readings

(Traditional) 18:1-30 Vayikra (Leviticus)

The readings emphasize the importance of the family and marriage while condemning incest and adultery.  According to one commentator, the reading was chosen to remind the ancient Israelites not to engage in lewd conduct following the High Priest's annual visit to the Holy of Holies, which took place on Yom Kippur.  Rashi says, "Since all people are subject to strong passions from time to time, they should hear this chapter and repent in case they have sinned this manner."  Tosafos offers two views.  "Women adorn themselves and attend the synagogue on Yom Kippur, therefore this chapter is intended to caution against frivolity.  The reading is an implied prayer:  Just as we are cautioned not uncover physical nakedness, so we beseech God not to disclose the moral nakedness of our sins."

(Reform/Alternative Traditional) 19:1-4, 9-18, 32-37

Leaders of the Reform Judaism did not feel that the traditional text spoke appropriately on these matters in the context of modern times.  Instead, they chose readings from portions of Chapter 19 which contains what is commonly referred to as "The Holiness Code."  At the risk of injecting a personal opinion, regardless of one's background, the Morning and Afternoon Torah readings chosen by the Reform Movement are far more uplifting than those that are read in Traditional services.  Before you criticize the comment, read them all and see to what conclusion you come.  Some Conservative Congregations use this reading as well, including the “Downstairs Minyan” at Temple Judah in Cedar Rapids, Iowa.

Haftarah

1:1-4:11 Jonah

The Man/The Book:  The Book of Jonah consists of 48 verses divided into four chapters.  The book is read in its entirety on Yom Kippur.  What is presented is a mere tip of the "Jonah iceberg."  One can study this material for years and still not have drained it of all of its meaning.  Contrary to popular belief, there really was a prophet named Jonah.  The Second Book of Kings refers to Jonah the son of Amittai as a prophet who lived during the reign of Jeroboam II.  This would mean the events described in the Book of Jonah took place in the early half of the eighth century (BCE).  But there is no proof that this historic figure is the author of the Book of Jonah.  According to some critics, the book was written three hundred years later, after the fall of the First Temple.  Jewish sages and leaders are noted for their modesty.  For example, the last portion of the Book of Isaiah was written by an unknown author who may have appended his or her writings to those of the famous prophet to ensure that they would get a proper hearing from the people.  An unknown fifth century author may have named his work after a prophet known to the Jewish people.  Or, he may have called the book Jonah because the Hebrew word Jonah means Dove and the word Dove is used to represent the Jewish people in other Biblical sources.  This rendering for the name of the book would be especially appropriate if the book is read as an allegory where Jonah is representative of the Jewish people.  The book may also be read as parable.  It is unlikely that the events of Jonah took place as described and therefore few read it as an historic testament.

The Message:  While everybody thinks they know the story, they would do well to read it so that they will know what it really says.  Jonah did not go through all that he did so that he would learn that God was the God of all mankind.  He did not go through it so that he would learn that God would forgive the penitent Gentile.  He already knew these things, which is why he ran away.  Jonah did not want to be the agent of the redemption of people whom he did not think were worthy of redemption.  More to the point, he begrudged them this salvation.  Read as an allegory, Jonah is the Jewish people and God is teaching two lessons.  First, the Jews cannot hide from their role as those who carry God's message to the world.  Second, nobody has the right decide whom God will forgive.  There are others, but this will at least give you something to think about as the late pangs of hunger gnaw at you while waiting for the final blowing of the Shofar.

Theme-Link:  The theme link is with the holiday, not the Torah reading.  The obvious link has to do with the concepts of penitence and redemption which are appropriate for Yom Kippur.  But what are the keys to redemption for the Jews?  When the crew comes to Jonah and seeks his identity he tells them, "I am a Hebrew, and I fear the Lord, God of heaven...."  So the first key to redemption for the Jew is to be a Jew.  Then when they asked what they should do to end the storm (or save the world) Jonah tells them to throw him overboard.  No, this does not mean that killing Jews is the key to redemption.  Rather, it means that involvement, being part of the world as a Jew is a second key to redemption.  Finally there is the matter of the gourd.  Jonah loves that gourd (God's protection) when it is shading him.  And he gets angry when the gourd dies.  And herein lies a third key to redemption for the Jew.  The Jew needs to work to see that all people enjoy protection of the Lord in order to ensure his own redemption.  As the prophets taught, God will judge us based on how we treat the widow, the fatherless and the stranger in our midst.  According to Elie Wiesel as quoted by Rabbi Telushkin, Jonah is read on Yom Kippur because it teaches the lesson "that nothing is sealed."  ''The will of God itself may change.  Even though punishment has been programmed it may be cancelled...every human being is granted one more opportunity to start his life all over again."  The same author citing the same source says that Jonah presents the archetype of the Jew's mission in that "Jonah's task is to bring God's word to the Gentiles without ceasing to be Jewish."

Haftarah (concluding verses)

7:18-20 Micah

The Man:  Very little is known about Micah, the sixth of the Minor Prophets.  Based on the text, he was from a small town in the southern kingdom of Judah.  He lived in the second half of the 8th century BCE which he means he was a younger contemporary of the famous prophet Isaiah.  He preached his message in Israel, the northern kingdom, as well as in Judah.  He lived at a time of political peril due to the rise of Assyria.  He also lived at a time of moral peril as the society began to show great disparities of wealth between the haves and the have-nots.  Micah was the first to prophesy concerning the destruction of the Temple as punishment for the people's iniquity.  He is most famous for the lines "It hath been you, 0 man, what is good and what the Lord doth require of thee:  Only to do justly, and to love mercy and to walk humbly with thy God.”

The Message:  These are the last three verses of the Book of Micah.  At one and the same time the prophet is describing God's merciful nature and predicting the manifestation of that merciful nature at the time of the final redemption.

Theme-Link:  It is customary for the reading from the Prophets to end on a positive note.  Since the tone of Jonah may be classified as somber, the reading from Micah is added.  Its message of God's faithfulness and mercy certainly is uplifting.  But why choose these three verses as opposed to any of the other three verses found in the Prophets?  First, there is the matter of symmetry.  These three verses are the same three verses that end the haftarah we read a few days ago on Shabbat Shuvah.  Then, verses 18 and 19 are read during the Tashlich ceremony performed on the afternoon of the first day of Rosh Hashanah, the holiday that began the penitential season. Verse 19 even says "v'tashlich" and he will "cast out" all our sins.  In other words, we end as we began ten days ago, asking God to be merciful, to help us cast out our sins so that we may fulfill His true purpose for us.

Food for Thought

Since we will not be eating during Yom Kippur, here are few comments about the customs and ceremonies of the day.  This is not an all inclusive list; nor is there any pretention to scholarship or originality.

What's in a Name?

The Torah refers to the holiday as "Yom (ha-) Kippurim or "The Day of Atonement," "Shabbat Shabbaton" or "the Sabbath of Sabbaths" and "a Sabbath of solemn rest."  (Leviticus 23:27, 23:32 and 25:2).  The Talmud calls it "Yom ha Din" or the "Day of Judgment."  Each of these names brings to mind different concepts of what this day has come to mean.  In yet another twist, Ashkenazim call this "Yom Kippur" or "the Day of Atonement" while Sephardim simply refer to it as "Kippur:”

Abstinence

Usually Judaism calls for moderation as opposed to total abstinence.  Yom Kippur is an exception.  Traditionally males over the age of 13 and females over the age of 12 are required to fast unless the fast threatens one's health.  Additionally, traditional Jews abstain from activities of physical pleasure including marital relations, using cosmetics and washing except for one's hands and face.  These acts of abstinence are intended to help us focus on the spiritual aspect of our lives and to strip away the material and superficial world in which we dwell.  Traditional Jews also abstain from wearing leather shoes (and in some cases leather belts as well.)  It is difficult to ask that our lives be spared when we adorn ourselves with items produced by the taking of life.

Break-The-Fast

A charming custom has developed in many communities of a communal break-the-fast.  Instead of everybody rushing out into the night to eat after the long fast, congregations would serve a simple repast which helped to reinforce the sense of community that had developed during the Ten Days starting with Rosh Hashanah.  Some commentators fear that the breaking of the fast has come to eclipse the fast itself.  As the meals have become more elaborate, people actually are leaving services early to prepare the food.  Since the idea of fasting is not to sit around thinking about "not eating" and since we want the Gates of Heaven to remain open to the last minute so God will hear all of our prayers they are worried about what seems to be a reversal of priorities.

Tallit

Normally the Tallit is worn during Shacharit or the Morning Service.  On Yom Kippur the Tallit is put on in the evening at Kol Nidre and is worn until the end of the observance on the following evening.  While the Yom Kippur observance is divided into five discrete services - Evening (including Kol Nidre), Morning, Mussaf (Additional), Afternoon and Ne'ilah (Closing) - it is really one seamless, 26 hour event.

Color Scheme

There are many who see Yom Kippur as a mournful event with all of its references to sin and the oft repeated possibility of death.  In Western society, people would wear black.  But Jews choose to adorn their houses of worship in white ceremonial items and to wear ritual garments that are white.  According to some, it is done in the hope that God will see the pureness of our intentions even when our deeds fall short of the mark.  According to others, Jews wear white because they are the eternal optimists - God will hear our prayers; we will be forgiven; we will get another chance.

Teshuvah

The Hebrew word for Repentance is teshuvah, which actually means to return.  We repent by returning to Torah.  The Torah reading for Yom Kippur describes the key role of Aaron in the atonement process.  We know that Aaron was capable of some major sins.  This may be a reminder that even the greatest leader can sin.  Yet his sins do not invalidate the teachings of which he is a part.  Torah transcends us all and its teachings are of great value no matter what the shortcomings of those who teach it.

Chet

The Hebrew chet is not synonymous with the word sin.  Rather it means to miss the mark, as in missing the bull's eye on target.  The target in this case is the observance of the mitzvoth.  Teshuvah enables us to overcome chet.

Greetings

On Yom Kippur we shift from "Leshanah tovah tkatevu" which means, "May you be increased for a good year" as in being written into the book of life to G'mar Simcha Tova, may we be sealed for a good year.  According to the sages, on Rosh Hashanah the decree is written and on Yom Kippur it is sealed.  The sealing does not take place until the last moment when the Gates of Heaven close at the end of Ne'ilah (the Concluding Service).

Forgiveness

How do we know if we have been forgiven for our sins?  If we have the opportunity to commit the sin again and we do not, we have been forgiven.  Why is this response the answer to the question?  According to some, genuine repentance means we have changed.  If we have changed "in our heart" the change will show in our behavior.

Shofar

Unlike on Rosh Hashanah, the Shofar is sounded only once after the recitation of the sevenfold proclamation "the Lord, He is God!" words taken from I Kings 18:39.  The sounding of the Shofar signals the end of the fast.  In ancient times, the arrival of the Jubilee Year would also be signaled by the sounding of the Shofar on the appropriate Days of Atonement.  According to some, the sounding of the Shofar presents the greatest possible challenge to the persons charged with this task since they must do so after fasting for 26 hours and they only get one chance to hit the "high note."

Yizkor

Yizkor, the memorial service, is customarily recited after the Torah service.  Yizkor means "May (God) Remember."  As developed by the Ashkenazim, with modern additions, the service includes memorial prayers for parents, other family members, close friends, the martyrs of Roman times, those who perished during the Shoah and those who have died in defense of the state of Israel.  Yizkor is recited by both men and women.  There is a custom that those with two living parents leave during Yizkor.  Apparently this practice grew out of a superstition that leaving would avert the "gaze of the evil eye” from falling on the living parents.

Unetanneh Tokef

This haunting Piyyutt which, according to our tradition was written over a thousand years ago by Rabbi Amnon of Mainz, is one of the best known parts of the Rosh Hashanah and Yom Kippur services.  Its haunting motif of the heavenly Shepherd deciding “Who Shall Live and Who Shall Die” encapsulates much of our thought during the Days of Awe.  For those who find these words a bit sterile, you might want to listen to “Who By Fire” by the Canadian Leonard Cohen.  If Rav Amnon can’t make you feel the meaning of today, maybe this grandson of Rabbi Solomon Klonitsky-Kline can.

Who By Fire Lyrics by Leonard Cohen

Translation in progress. Please wait...

http://www.lyricsfreak.com/i/loader.gif

 

And who by fire, who by water,

Who in the sunshine, who in the night time,

Who by high ordeal, who by common trial,

Who in your merry merry month of May,

Who by very slow decay,

And who shall I say is calling

And who in her lonely slip, who by barbiturate,

Who in these realms of love, who by something blunt,

And who by avalanche, who by powder,

Who for his greed, who for his hunger,

And who shall I say is calling?

And who by brave assent, who by accident,

Who in solitude, who in this mirror,

Who by his lady's command, who by his own hand,

Who in mortal chains, who in power,

And who shall I say is calling?

http://www.youtube.com/watch?v=EQTRX23EMNk

Yom Kippur in Recent History

10th of Tishrei, 5606 (October 11, 1845):  On Yom Kippur Jews held their first organized religious services in Chicago as a minyan gathered above a dry goods store owned by a Jew.  It was also Shabbat.

10th of Tishrei, 5624 (September 23, 1863):  On Yom Kippur, following the Battle of Chickamauga in which he and his 79th Indiana Infantry had fought with distinction, General Frederick Knefler along with the rest of the Union forces under the command of General Rosecrans took up defensive positions in Chattanooga, TN.

10th of Tishrei, 5674 (October 11, 1913):  On Yom Kippur, 26 year old philosopher Franz Rosenzweig who was planning on following in the footsteps of his cousin and converting to Christianity attended services at an Orthodox Synagogue in Berlin.  In a change of heart that continues to confound many to this day, Rosenzweig’s time at prayer led him to later declare that conversion “for me is impossible now.  I remain a Jew.”

10th of Tishrei, 5678 (September 26, 1917):   On Yom Kippur, during World War I, the Jews of New York pledged more than $350,000 to the $10,000,000 relief fund which was being raised to alleviate the suffering of Jews in war torn Europe.

10th of Tishrei, 5684 (September 23, 1923):  On Yom Kippur, Officer Blum from Safed failed to answer a summons because he assumed he would be accused because of the holiday.  He was wrong and would be sentenced to fourteen days for his failure.

10th of Tishrei, 5695 (September 19.1934):   On Yom Kippur, power hitter Hank Greenberg did not play even though his Detroit Tigers were locked in a tight race for the American League Pennant.

10th of Tishrei, 5704 (October 9, 1943):  On Yom Kippur, in Anconcia, a Catholic priest, Don Bernadino, warned the local Rabbi, Elio Toaff, of the impending deportation of the Jewish population.  The Jews went into hiding, most of them being sheltered by Christian families.  Only ten Jews would be caught and deported and one of them survived the war.

9th of Tishrei, 5707 (October 4, 1946):  Erev Yom Kippur, President Harry Truman gave a speech in which he asked that immigration barriers be lowered, allowing more Holocaust survivors to come to America and announced that the U.S. government would support a “viable Jewish state in an adequate area of Palestine.”

10th of Tishrei, 5709 (October 13, 1948):  As the Jews of Israel observed Yom Kippur for the first time in a Jewish state, the sound of battle echoed around Jerusalem and the IDF finalized plans that would drive the Egyptians from the Negev.

10th of Tishrei, 5724 (September 28, 1963):  On Yom Kippur, in response to a request from the Synagogue Council of America, rabbis delivered sermons that emphasize "the grave situation" confronting Jews living in the Soviet Union.

10th of Tishrei, 5724 (September 28, 1963):  On Yom Kippur, “Whaam!,” now considered Jewish pop artist Roy Lichtenstein's most important work, debuted at an exhibition held at the Leo Castelli Gallery.

10th of Tishrei, 5726 (October 6, 1965):  Super Southpaw Sandy Koufax of the Los Angeles Dodgers did not pitch in the first game of the World Series against the Minnesota Twins because game day fell on Yom Kippur.

10th of Tishrei, 5734 (October 6, 1973):  The start of Yom Kippur; Egyptian and Syrian forces attacked Israel on Yom Kippur (it also was Shabbat).  The three weeklong war proved to be a costly victory for the heavily out-numbered Israelis since it resulted in 2,656 killed and 7,250 wounded.

9th of Tishrei, 5770 (September 27, 2009):  “The Islamic Republic of Iran announced it would conduct war games and fire missiles capable of hitting Israel while Jews around the world were praying.  The Revolutionary Guard’s website said that the simultaneous firing of missiles at targets would “raise the deterrence capability of the Iranian armed forces” and noted it had a new missile that could reach Israel.  No missiles were fired although Israeli defensive forces had to stay on alert rather than spend time with their families.

 Munich Massacre

This year we mark the 52nd anniversary of the Munich Massacre when Arab terrorists violated the peace of the Olympics and murdered 11 innocent Israeli athletes.  On this Yom Kippur we recall the names of:

 Mark Slavin, 18, Wrestler;

 Eliezer Halfin, 24, Wrestler;

 David Berger, 28, Weightlifter;

 Ze'ev Friedman, 28, Weightlifter;

 Yossef Romano, 31, Weightlifter;

 Andre Spitzer, 27, Fencing coach;

 Moshe Weinberg, 33, Wrestling coach;

 Amitzur Shapira, 40, Track coach;

 Yossef Gutfreund, 40, Wrestling referee;

 Yakov Springer, 51, Weightlifting judge;

 Kehat Shorr, 53, Shooting coach.

May their memory always be for a blessing - zichronum livracha.

51st Anniversary of the Yom Kippur War 5734 (1973) - A Remembrance, Not a History

On Yom Kippur, 10th of Tishrei, 5734 (October 6, 1973), Egyptian artillery began firing at the Bar Lev Line (10,500 shells in the first sixty seconds) and 200 Egyptian aircraft bombed three Israeli airfields as 32,000 troops of what would become a 90,000 assault force successfully crossed the Suez Canal.  Bearing the brunt of this attacked was The Bar Lev Line, which was manned by approximately 500 members of the IDF.  At the same time 1,200 Syrian tanks attacked in the north where they met by two brigades supposedly numbering 180 tanks.  As desperate as the situation was in the South, at least the Israelis had room to maneuver in the Sinai.  In the north, there was no room; if the IDF did not hold, the Syrians would roll right to the coastal plain and, as we have proof positive from current events, make good on the threats to slaughter the Jews.  For the story of how the Israelis pulled victory from the jaws of defeat you can read the Yom Kippur War by Abraham Rabinovitch.  For a sense of the chaos as seen by the soldiers on the ground, you should read Adjusting Sites by Haim Sabato.  When the war ended 19 days later on the 29th of Tishrei (October 25), 2,687 Israelis had been killed and 7,251 were wounded.  As we sit in the synagogue 40 years later, we should be paying tribute to the brave soldiers of the IDF such as Motti Ashkenazi who was among those who bore the brunt of the assault on the Bar Lev Line, and Natan Shunari and Ran Sarig.  The latter two were part of the 120 men from Beit Hashita, a Kibbutz in the Jezreel Valley, who went off to fight.  Eleven of them, including Yosef Sarig and Moshe Shunari did not return.  Beit Hashita suffered “the highest per captia loss of any Israeli community. For more about Beit Hashita and how it copes with the loss see http://www.timesofisrael.com/a-yom-kippur-melody-spun-from-grief-atonement-and-memory/.  We are defined as much by what we forget as what we remember.  On this Yom Kippur we, the living, owe it to the dead, to remember their lives and commit ourselves to living lives that are worthy of their sacrifice.

 

Copyright, October 2024; Mitchell A. Levin

 

 

 

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