Elul 2019: Is This The Real Life? Rosh Hashanah and the Purpose of Life

 

Sources:

  1. Babylonian Talmud, Eruvin 13b

Our Rabbis taught: For two and a half years were Beth Shammai and Beth Hillel in dispute. The former said, “It would have been more pleasant for man not to have been created than to have been created,” and the latter said, “It would have been more pleasant for man to have been created than not to have been created.”

They finally voted and decided that it would have been more pleasant for man not to have been created than to have been created, but now that he has been created, let him investigate his past deeds or, as others say, let him examine his future actions.

 

Birth

 

  1. Tefillah of Yom Kippur


My God, until I was created, I was not worthy. Now that I was created, it’s as if I was not created. Dust am I in my life, all the more so in my death. I am before you as a vessel filled with embarrassment and shame.

 

  1. Rav Kook, Olat Hare’iyah, vol. 2, 356

Before I was created, the whole infinite time from eternity until I was created, there was certainly nothing in the world that needed me. Had I been lacking for some purpose or completion, I would have been created. Thus, the fact that I was not created is a sign that I was not worthy to be created then, and there was no need for me except at the time when I was created, because the time had arrived when I needed to fulfill some purpose for the completion of reality. If I dedicate my actions to the purpose of my creation, then I am now worthy, but since my actions are not intended for the good of this purpose, then I have not achieved the purpose of my creation and I am still unworthy, as before.

 

Death

 

  1. Rambam, Mishneh Torah, Hilkhot Teshuvah, Selection

Since free choice is granted to all men as explained, a person should always strive to do Teshuvah and to confess verbally for his sins, striving to cleanse his hands from sin in order that he may die as a Baal-Teshuvah and merit the life of the world to come. (7:1)

A person should always view himself as leaning towards death, with the possibility that he might die at any time. Thus, he may be found as a sinner. (7:2)

Even if he transgressed throughout his entire life and repented on the day of his death and died in repentance, all his sins are forgiven. (2:1)

If a person’s sins exceed his merits, he will immediately die because of his wickedness (3:2)

Just as a person’s merits and sins are weighed at the time of his death, so, too, the sins of every inhabitant of the world together with his merits are weighed on the festival of Rosh HaShanah. If one is found righteous, his [verdict] is sealed for life. If one is found wicked, his [verdict] is sealed for death. A Beinoni’s verdict remains tentative until Yom Kippur. If he repents, his [verdict] is sealed for life. If not, his [verdict] is sealed for death. (3:3)

When does the statement that these individuals do not have a portion in the world to come apply? When they die without having repented. However, if such a person repents from his wicked deeds and dies as a Baal-Teshuvah, he will merit the world to come, for nothing can stand in the way of Teshuvah. (3:14)

 

  1. Rav Shagar, Shuvi Nafshi, 77

The day a person dies is not a predetermined date set for a person’s judgment day, it is simply an immanent result of their situation. The judgment is nothing other than the person’s state at the moment he dies, and this is his eternal fate. This fact heightens the tension surrounding repentance and judgment, a tension that expresses the combination of the incidental–man’s fleeting existence–and the fact that this incidental thing has an absolute, total, and infinite character. The anxiety of judgment, its fateful and decisive character, comes from exactly this combination. The fleeting receives eternal force. The fact that a person dies at a specific moment, something typically entirely incidental, and that this is what determines a person’s eternity, causes the fleetingness itself to gain the urgency and fatefulness of eternity.

 

  1. Rav Shagar, Shuvi Nafshi, 81

It seems that a single day judgment–Rosh Hashanah–was established in order to emphasize in actual practice the acuteness and intensity of existence, the ethical consciousness according to which we should live every day of the year. This is why Rambam constructs Rosh Hashanah on the model of the day of death. Rosh Hashanah is the judgment and the life in the shadow of death that is eternity.

Rambam puts in effort to solve the problem of why a specific day of judgment was established, because a person’s judgment is a function of his inner condition, something that is true each and every day.

According to Rambam, the selection of Rosh Hashanah as a day of judgments to a large degree arbitrary and incidental. He compares this happenstance to the happenstance of the day a person dies, and thus sets up the fatefulness of the judgment on Rosh Hashanah. Just was the day a person dies is incidental, so too is Rosh Hashanah.  That’s when a person’s fate in this world is decided. There’s something specifically both incidental and arbitrary about this judgment, but that is its nature. The concept of judgement as absolute happenstance is the basis of this day.

 

Apocalypse

 

  1. Blessing of Kedushah, Tefillah for Rosh Hashanah, Yom Kippur, etc.

You are holy and Your Name is holy and holy beings praise You every day, forever.

And so, grant that Your awe, Adonoy, our God, be upon all Your works, and Your dread upon all You have created; and [then] all [Your] works will fear You, and prostrate before You will be all [Your] created beings.

And may they all form a single band to do Your will with a perfect heart. For we know Adonoy, our God that rulership is Yours, strength is in Your hand, might is in Your right hand and Your Name is awesome over all You have created.

And so, grant honor, Adonoy, to Your people, praise to those who fear You, good hope to those who seek You confident speech to those who yearn for You, joy to Your land, gladness to Your city, flourishing of pride to Dovid, Your servant and an array of light to the son of Yishai, Your anointed, speedily in our days.

And then the righteous will see [this] and rejoice, and the upright will be jubilant, and the pious will exult with joyous song; injustice will close its mouth, and all the wickedness will vanish like smoke, when You remove the rule of evil from the earth.

And You Adonoy will reign alone over all Your works on Mount Tziyon, dwelling place of Your glory, and in Yerushalayim, city of Your Sanctuary, as it is written in Your holy words, “Adonoy will reign forever; Your God, Tziyon, throughout all generations. Praise God.”

Holy are You, and awesome is Your Name, and there is no God beside You, as it is written, “And Adonoy Tzevaos is exalted through justice and the Almighty, the Holy One, is sanctified through righteousness.”

Blessed are You, Adonoy, the King, the Holy One.

 

  1. Rav Shagar, Bayom Hahu, 165-166

In order to understand these wondrous, magical depictions, which are not of this world, we can look to a somewhat parallel literary phenomenon, science fiction. Both science fiction and the rabbis’ homilies (midrashim) about the future redemption describe an alternative world. This world’s primary purpose, if we can speak of such a thing, is to lay bare the mystery (mistorin) of our lives, aiding the collapse and destruction of our banal, boring everyday life.

In the rabbis’ days there were no rockets; the eschatological homilies don’t talk about distant galaxies or about worlds full of robots and beyond-human creatures. However, they contain just as much magic and wonders just as great [as science fiction contains]. They provide the realistic possibility of a substantive alternative to this world, an alternative that many of the rabbis certainly thought would arrive one day. […] In this way, the miraculous and wondrous bursts into the world and disrupts its factual, scientific stability.

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Objectless Repentance in the Religious Zionist Turn to Hasidic Texts

Introduction

When we talk about teshuvah, about repentance, what do we mean? Is it a process of reviewing our sins and determining how to make up for them? Is it about feeling bad about the things we’ve done wrong? While this is a fairly typical way of describing the process of repentance, thinkers from Religious Zionism’s turn toward Hasidic texts would have us think otherwise. Rav Shagar and Rav Froman critique this model of repentance, and each suggest their own alternative. Rav Shagar wants us to focus on the future, on living up to our ideals in a broad sense, in making the world the way it ought to be. Rav Froman wants us to open up ourselves rather than examine our actions, and express ourselves before God. This is in line with Rav Froman and Rav Shagar’s broader critiques of “religious materialism” and religion that is focused on checking boxes and acquiring religious achievements. Yishai Mevorach does not discuss repentance specifically, but he aims the same critique at faith in general, arguing that only giving up on an object-based faith can save religion from fundamentalism.

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Rav Shagar

In a small book of Rosh Hashanah derashot called Zikaron Leyom Rishon, Rav Shagar challenged the way people often talk about repentance. In a derashah called “Sin, Guilt, and Covenant” (1990), he says:

We review our personal history (ḥeshbon hanefesh); here is where we made mistakes, this is where we transgressed, etc. We accept upon ourselves to be better. Do we stop reviewing at that point? Is that the extent of sin and repentance? (36-37)

Is that really sufficient? Does the simple process of “I did X, I regret it, I commit to not doing it again” exhaust the process of repentance? Some of what is at stake here, as we shall see throughout this post, is the nature of religion. Is religion about more than just actions? If it is, then a word as fundamental as “repentance” has to be about more than just actions as well.

Without going as broad as that, however, Rav Shagar raises another issue with this form of repentance. In a derashah called “Repentance and the World to Come” (1989), he differentiates between “this world” and “the world to come.” “This world” is characterized by that at which we can point; if you can put your finger on it, it’s part of this world. “The world to come,” in contrast, “is not what exists, but what could exist” (29); “the world to come” (which Rav Shagar follows the Zohar in understanding as “the world that is always coming”) is about the potential of a better future. In this context, Rav Shagar raises the problem of the sincerity and finality of repentance.

Someone could claim: Do any of us really think that it’s possible to become different? That we might merit forgiveness (seliḥah) on the complicated personal level or the confused and conflicted national level? Perhaps this is all just self-deception. Will any of us really merit forgiveness (meḥilah)? “This” is “this,” hard and unchangeable! […] The world is indeed “this world.” However, it is possible to live it as “what is coming” rather than “this,” to gaze upon the possible rather than the already existing. This is actually no less real a reality. Even as something as of yet unrealized, as something that is not yet “this,” it is decisively important that we connect to it at least as “what is coming.” (30-31)

The anxiety of repentance, permeating the months of Elul and Tishrei, questions where we can ever really be sincere in our desire to be better. And even if we can be sincere, who is to say that it will last? What if we change ourselves only to rapidly fall back into our old ways. While he does want us to acknowledge that real, lasting change does happen (31), Rav Shagar thinks we should shift away from these questions. They are “this world” questions, they’re concerned only with the actions we have or have not performed. Instead, we should look to the future, to the world we want to create and how we want to live. Instead of a critical repentance wherein we scour and examine ourselves and our actions, Rav Shagar wants us to embrace a creative repentance, where we create ourselves anew.

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Rav Froman

Rav Froman’s small book, Ḥasidim Tsoḥakim Mizeh, contains many short, aphoristic sayings on a number of topics. In one of them, he addresses the nature of repentance.

What is repentance according to Rebbe Naḥman?

It doesn’t mean sitting with a journal, writing out a personal accounting (ḥeshbon hanefesh) and repairing all your deeds. That’s repentance for Yekkes.

What is repentance for Rebbe Naḥman? You pour out your heart before Hashem. Your heart, like water. (§41, trans. Ben Greenfield.)

As typical of aphoristic works, Hasidim Tsoḥakim Mizeh tends to be striking, but often cryptic, and this passage is no exception (what does it mean to pour out your heart before God? Why is the water bit important?). Despite this, we can derive some clear ideas from it. The first is that he shares Rav Shagar’s critique of repentance as reviewing your personal history and actions (ḥeshbon hanefesh). Repentance is not about deeds, about things you can write down in a book (corresponding to Rav Shagar’s image of things at you can point). Instead it’s about personal expression. Whatever exactly he means by pouring out your heart before God, the bigger idea is that who you are exceeds your actions, and you should express who you are within the context of religion. Repentance is thus perhaps a return to who you are, or perhaps a decision to have a more personal relationship with God going forward, more based on who you are rather than on what deeds you do or do not perform.

Yishai Mevorach

Finally, Yishai Mevorach applies the same critique to faith more broadly. Working in a Lacanian, psychoanalytic mode, he provides an interesting reading of Rebbe Naḥman’s popular teaching, Lekutei Moharan §282. The teaching talks about the importance, particularly for someone leading communal prayer, of finding something good in everyone, including yourself. Reading Rebbe Naḥman very close, Mevorach notes that the teaching instructs the reader to search for “another bit more” (od me’at) good in each person, while saying that if they search for “another thing” (od davar) that is good in each person, they will fail. You can always challenge the validity or sincerity of a good thing that you have done, so it can’t hold up to scrutiny. Instead, you have to search for the good in each person, and yourself, that is not a thing or deed, it’s just “another bit more.”

Building off this reading of Rebbe Naḥman, Mevorach discusses the nature of faith and religion more broadly.

The religious person’s castration anxiety comes from how he understands his religion-faith as an object that he holds. this is a possessive, phallic relationship, afraid of losing the additional object, which does not really belong to the individual. In Rebbe Naḥman’s language, the believer’s relationship to the faith object is a relationship of “another thing,” rather than “another bit more“: another thing, another object, and now I hold onto it really tightly so that it doesn’t scatter or disappear. I have to demonstrate ownership. At this point, the religion descends into harsh, violent fundamentalism. In contrast, Rav Shagar proposes a different possibility, wherein faith is present as “another bit more,” as an excess of my being rather than another object. He was talking about faith that does not trying to preserve the thing, because it will persist no matter what. (37-38)

Translating out of his psychoanalytic idiom, Mevorach argues that faith and religion too often become possessions, objects external to us. Religion that is too obsessed with specific actions leads to two problems, he says. First, it loses the self, it becomes about a person’s actions rather than about who they are. It is separate from them, and easily abandoned. Second, and connected to this, is it becomes violent. Because religion is external, in this model, even affirming religion yourself is just imposing it on yourself. At that point, imposing it on others is a difference of degree, rather than kind.

As I hope I have shown at this point, the school of thought embodied by Rav Shagar, Rav Froman, and those around them seems to have maintained an idea (at least by some of them) that repentance and religion not only are not about specific actions, but cannot be about specific actions. Focusing on specific actions is, for various reasons, very problematic. When we approach the high holidays, as we pass through the season of repentance, the focus should not be on our actions, but on our personal capacity for change and for a relationship with God.

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Rav Kook

In this light, it’s worth noting a very similar idea from Rav Abraham Isaac Hakohen Kook’s Orot Hateshuvah, albeit with an important difference. The third chapter of Orot Hateshuvah lays out a dichotomy between “detail repentance” (teshuvah peratit) and “unspecified and general repentance” (teshuvah stamit kelalit).

There is a form of penitence that addresses itself to a particular sin or to many particular sins. The person confronts his sin face to face, and feels remorseful that he fell into the trap of sin. Slowly he struggles to come out of it, until he is liberated from his sinful enslavement and he begins to experience a holy freedom that is most delightful to his weary self…

There is another kind of feeling of penitence, unspecified and general. A person does not conjure up the memory of a past sin or sins, but in a general way he feels terribly depressed. He feels himself pervaded by sin; that the divine light does not shine on him…

Day by day, inspired by this higher level of general penitence, his feeling becomes more firm, clearer, more illumined by reason and more authenticated by the principles of the Torah. His manner becomes increasingly brightened, his anger recedes, a kindly light shines on him, he is filled with vigor, his eyes sparkle with a holy fire, his heart is bathed in rivers of delight, holiness and purity hover over him. His spirit is filled with endless love, his soul thirsts for God, and this very thirst nourishes him like the choicest of foods. (trans. Bentzion Botsker, 46-48)

The former is focused on repenting and making up for specific acts a person may have performed. The latter, is an attempt to fix a general feeling of distance from God. It’s part of the person, and really all of existence, moving towards God, rather than away from specific actions. While Rav Kook does not critique action-focused repentance the way that Rav Shagar and Rav Froman do, in fact he maintains its validity throughout Orot Hateshuvah, it’s notable that he both distinguishes between them and seem to put the broader form of repentance on a higher level. While the later thinkers may not be basing themselves on Rav Kook, at least not explicitly, the resonance with their ideas is striking.