Erev Rosh Hashanah Sermon 5780
By Rabbi Ora Nitkin-Kaner
Why are we here?
I don’t mean that in the sense of why do we exist – although, of all the times to ask that question, Rosh HaShanah would be a reasonable one. But you can relax. I’m not thinking quite that meta.
I mean, why are we here, in this building, this evening? Where does Rosh HaShanah come from?
In Chapter 23 of Leviticus, we find God saying to Moses: “Speak to the Israelite people and say to them: ‘These are My fixed times, the fixed times of the Lord, which you shall proclaim as sacred occasions.’” Essentially, God is saying: “Here’s the Jewish calendar.” The first holiday listed is Passover, then Shavuot, then Rosh HaShanah, Yom Kippur, Sukkot. And each of these sacred occasions is accompanied by a verse or two on how to observe it.
For Rosh HaShanah, it is written: “On the first day of the month, you shall observe a day of rest, a memorial proclaimed with the blowing of the shofar, a holy convocation” (Leviticus 23:24).
So we know when Rosh HaShanah is supposed to take place – the first of the month of Tishrei. And we know it’s meant to be a holy day, which means, no work. And we know it’s meant to be a day of remembering – a “zichron” – announced by a shofar.
What are we supposed to remember?
The simplest answer, of course, is that we’re supposed to remember the past year. Rosh HaShanah opens up the ten Days of Awe, during which we recall, reflect, and repent, so that we don’t repeat our missed marks from the past year.
But we’re not the only ones remembering on this holiday. God is also remembering.
During services tomorrow, we’ll sing: “Zokhrenu l’hayyim” – God, remember us for life and inscribe us in the Book of Life. And we’ll add, “Zocher yetsurav…” – God of Mercy, remember all your creations with compassion.
Based on how many times in the Rosh HaShanah liturgy we ask God to remember our deeds and judge us for good, it seems like we’re not convinced it’s a sure thing. So as an added strategy, we also ask God to remember that we have a relationship that goes way back.
We begin the Rosh HaShanah Amidah with, “Baruch Atah Adonai Eloheinu ve’Elohai avoteinu ve’imoteinu…” – “Blessed are You, Holy One, God of our ancestors, God of Abraham, Isaac, Jacob, Sarah, Rebecca, Rachel, Leah.” And then throughout the Amidah we repeatedly refer to God as “Elohainu v’Elohai avoteinu v’imoteinu” – Our God and God of our ancestors – and ask God to go easy on us based on the merit of their good deeds.
On the surface, this strategy seems not unreasonable. To be a little glib, you could call it cosmic nepotism. We’re saying to God, “Hey, you knew my great great great etc. grandfather… he was a good guy. So I’m probably a good guy, too, no?”
But thinking about it more deeply, this a strategy based on a flawed premise. Because if you’ve ever read more than one or two chapters of Genesis alone, you’ve realized that our biblical ancestors had profoundly messy and morally complicated lives.
On Rosh HaShanah alone, we read plenty of examples of our ancestors’ misdeeds.
The Torah reading for the first day of Rosh HaShanah is the story of how Sarah orders Abraham to cast out Hagar and her son Ishmael. Abraham is troubled, but he listens to Sarah. So Hagar and Ishmael are sent out into the desert with just a little bread and water. They survive only because God intervenes to save them.
And the Torah reading on the second day of Rosh HaShanah? That’s the story of Akedat Yitzchak, of the near-murder of Isaac. Abraham listens to what he believes is the voice of God, telling him to sacrifice his and Sarah’s child. Abraham and Isaac journey to Mount Moriah, and Abraham binds Isaac and places him on an altar and is about to cut Isaac’s throat, and then an angel intervenes to save them.
In both of these stories as they appear in our Torah, there’s no acknowledgement of misdeed. There’s no apology. And there’s no recompense.
And Abraham and Sarah were just the first of our complicated ancestors. Their children, and their children’s children, and on and on through the generations, morally missed the mark again and again. Our biblical ancestor fought amongst themselves. They stole land and birthrights. They lied, and cheated, and sold siblings into slavery.
So why do we remind God of our connection to these ancestors when we pray on Rosh HaShanah? Couldn’t this actually backfire?
Here’s the thing: We don’t know the impact of reminding God of our ancestors, because we don’t know God – God is inherently unknowable. We have no idea what it means for God to remember us, or our ancestors.
What we do know, though, is our own experience of remembering.
We know how it feels to remember our flawed ancestors. And it can be hard to be reminded of this complicated legacy and the fact that it’s a part of our cannon.
So what we do with this flawed family tree? How do we sit with these difficult ancestors?
Well, Jews throughout history have been trying to figure this out. I would say these efforts typically fall into one of the 3 categories.
The first category is a kind of apologetics, reframing our ancestor’s actions as unequivocally positive. This is something the rabbis of the Talmud did often. To them, Abraham wasn’t a man who almost murdered his son; Abraham was a God-fearing person who somehow knew all along that he’d never actually be allowed to go through with it. And Sarah, abusive towards Hagar? According to the rabbis, Sarah was morally unblemished (Bereshit Rabbah 58:1). She only wanted what was best for her son.
This drive to reframe, to say that what seems bad is actually morally unobjectionable, is older than the Torah itself. It goes back to earliest human history, and is rooted in the youngest, most tender places of our collective and individual psyches. In psychological terms, we could say that this drive comes from the child self, who needs the parent, on whom they’re reliant, to be completely good and blameless. Rather than finding our ancestors at fault, we twist the stories and ourselves into knots in order to see them as only good.
The second tendency is to look at the stories of our ancestors and focus only on their sins. Many Jews throughout history have done just that – have said “look at these flawed characters” or “look at this abusive God.” And based on the painful moral ambiguity of our inherited stories, some have said: “I want none of this.” And have walked away from God, or from Jewish practice, or from Jewish community.
You could say that this second tendency is rooted in the collective teenage psyche. It’s the need to push away from home. It’s the need to individuate, find independence, and critique the status quo so that we can emerge into a fuller perspective on the world and our place within it.
So. The first option aligns with the needs of the child-self: My people are actually good. The second option aligns with the teenage self: My people are actually bad.
And the third option? The third comes from the integrated or adult psyche. From that vantage point, we look back at our ancestors and their misdeeds. At the teshuvah they did manage. And at what they left undone. We notice how flawed they were. And also, how hard they were trying. And finally, we notice that there is much for us learn: from their values, from their mistakes, from their stories.
You may have gathered, by now, that this doesn’t only apply to Sarah, Rebecca, Rachel, Leah, Abraham, Isaac, Jacob. This isn’t just about our distant ancestors. It also applies to our own more recent ancestors. Even the ones still with us – the family we called earlier today to wish a Shanah Tova to, or the ones we visited this past summer, or last year.
For me, this time of year – this time of remembering ancestors – brings back memories of my own grandfather, the way he shuffled down the synagogue aisle on Rosh HaShanah, the way his hand, shaking with Parkinsons, felt in mine as I helped him to his seat. I remember his sweet smile, his playful personality.
I remember my grandmother making kugel for us for the holiday meal, a sweet noodle kugel with raisins, and my grandfather sprinkling extra sugar on top, the shaking of his hands helping to spread the sugar evenly.
I remember standing next to my father in shul on Yom Kippur, and how he draped his tallit over my sister and I during the priestly blessing, and how protected and safe I felt.
And, in my remembering, I also remember how my father, who didn’t like his rabbi, would sit in the front row during Rosh HaShanah services and blatantly read a book during the rabbi’s sermon. And I remember how my grandmother would greet us with suffocating hugs when we came over for dinner, her anxious love permeating everything.
On Rosh HaShanah, we remember. Our distant ancestors, and the ones closer.
And as we remember, we also choose. Do we recall only the good, and cover over the bad? Do we remember only the bad, and forget the good? Or can we remember with compassion and moral clarity, with a gentle eye on the course of history and how it shaped our ancestors and us?
In our liturgy, we sing again and again, “Zochreinu lechayyim” – remember us for life. How can we remember in a way that enlivens us? How can we remember the ways our ancestors missed the mark, but still know that we have arrows to string and release in the direction of love? How can we remember so that the memories are more lesson than burden? How can we remember, for life?
This whole sermon, I’ve been talking about remembering the past. But the reality is that one day, we, too, will become ancestors. At some point, we will no longer be doing the remembering. We will be the ones remembered, by our children, grandchildren, nieces, nephews, friends, colleagues, students, all whose lives we’ve touched.
What might we do with the knowledge that we will one day be remembered?
I want to close by sharing with you the inspiration for this evening’s sermon. A few weeks ago, I was sitting in my office with Sam Ball, a young congregant whose bar mitzvah is coming up in November. We were reading Sam’s Torah portion, Lech Lecha. Lech Lecha recounts how a pregnant Hagar ran away from home because of how badly Sarah treated her.
As we read through the story of Sarah and Abraham and their mistreatment of Hagar, Sam said to me: “Abraham and Sarah really should’ve thought about what their descendants would think of them.”
On Rosh HaShanah, we remember. To reshape and reframe the old stories so that they enliven us. And, Sam reminded me and us that we are at our best when we also remember that we are accountable to the future, when we live holding the question, “Who do my descendants need me to become?”
We too will become ancestors one day. And the way we live our lives will be a lesson for generations to come.
My simple blessing for us, as we enter this holiday of remembering: May we remember, for life. May we act this coming year in such a way as to inscribe ourselves in the Book of Life. And when the time comes, may we be remembered, for life. And let us say, Amen.
