This Yom Kippur brought more opportunities to learn from the incredibly wise members of our congregation. There is enough wisdom and perspective within this blog post to keep you thinking all year! Mazel Tov to our Kavanot team on your incredible insights, your contributions are deeply appreciated.
Al Heit , Sins Against Our Future
By Joshua Samuels
When speaking of different transgression we should atone for on Yom Kippur an important learning from the Mishna states:
Sins between a person and Makom, Yom Kippur atones for, between two people, Yom Kippur does not offer atonement until the wronged person is made whole. (Rabbi Elazar Ben Azariah Mishna yoma Het Zayin)
I have left the phrase used for God in the Hebrew form, it is a less commonly used name, and also means place in Hebrew.
This teaches us those transgressions where we have sinned against the creator can be atoned through prayer, but those against our fellow person require us to make them whole again.
If we take the word Makom in its simple everyday meaning, we can view this as sins against our place, our world can be atoned for on Yom Kippur. Unfortunately, the havoc and destruction we are wreaking on our environment is a transgression not only against Makom, in all its meanings, but against future people who will live on this planet, against our children and our children’s children.’
From those people of the future, as yet unborn, we cannot ask for, nor obtain forgiveness for the world we leave them.
While we cannot ask for forgiveness from the people of the future, we can strive for atonement through our actions.
There are many things that I do in my everyday life, that with a bit more awareness and thought would have less of an environmental impact.
It can be succinctly summed up as consuming less and producing less waste, but behind that lies a myriad of choices.
There are many things that I do out of lack of attention, quotidian things such as
I forget my reusable bags and use plastic bags from the store
I run the garbage disposal instead of collecting the scraps for the compost heap
I make multiple trips in the car when I could consolidate with some attention and so on, the list is long.
And there are changes in habits, such as changing what I eat to eat more local food and less meat.
Many choices are a question of changing habits or opting for a bit less convenience when the cost in resources is high, but some choices are far more challenging and there are things I am not willing to give up. Travel, particularly to visit family, is not something I am ready to forego. There is value in making these choices consciously, in weighing the global cost against the personal benefit
It is at times overwhelming when we feel that the actions we take are but a drop in the ocean, but the ocean is composed of drops, many drops.
So for this Al Het I will say in Hebrew:
Al Het Shehatanu neged Atid Olamaynu
For sins against the future of our world.
So let us strive to consume less, produce less waste, live with more disorganization and imperfection. Embrace entropy, it saves energy.
Releasing What Does Not Serve Us
By: Seth Kopald
We have finished the days of repentance when we asked our family and friends for forgiveness for our harmful deeds throughout the year. We have cleansed our actions. Yet, perhaps there’s more. Deep in our cells, our bones, our muscles, and our energy, our ancestors have transmitted to us many things, gifts and burdens.
Our ancestors carefully crafted life rules to live by, ones that kept them safe, free, and prosperous. Perhaps these rules include: don’t shine too brightly, don’t advertise who you are, be the best at everything no matter the cost, or be alone because we get hurt when we are in numbers. Yet, they have also given us gifts. Like, the value of learning, community, singing and dancing, questioning authority, and having personal connections with G-d.
Kol Nidre, the namesake prayer of this service, is an aramaic prayer revoking vows made before G-d and it is a call to reconnect with our ancestors. We were born into these vows and we are called to release them, the ones that don’t serve us. We are called to make a choice – to embrace life and live it fully. In order to do that, we must release the burdens that keep us from living.
As we uncover burdens passed down by our ancestors, perhaps you may hear voices inside saying, “we can’t let it go, or we will lose connection”, or perhaps ”These burdens help us to never forget”. From my experience, when we ask our ancestors if this is true, they tell us, “You will always remember and we will always be here, but you don’t need the pain and these restrictions to life.” They want us to be free.
We are now moving into the Amidah, a silent prayer, and in this place there is an opening, a moment to connect with G-d and our ancestors. I want to offer you a brief mediation to free us more deeply into that experience.
So now I invite you to notice in your body any energy, beliefs, or unnecessary rules that have been passed down to you, ones that keep you from living and being your full Self.
Now notice the gifts that have been passed down to you.
Now, put them in two separate piles.
See if it is ok to release the burdens. Perhaps you can send them back to your ancestors and they can be cleansed by sending the burdens over the horizon. Perhaps you need time to decide if this is ok and you want to temporarily put the burdens in a sacred container and save them, in case you do need them. Either way, you can experience what it is like to be free, to release the vows of our ancestors that no longer serve us. You can bury them with honor, like we would an old Torah that can no longer be used. You can step into a mikvah in your mind and allow the waters of Miriam to wash them away. See what, if any of this feels right for you.
Now, embrace the gifts, and allow your natural qualities to emerge: curiosity, calmness, compassion and courage. Let them fill you up. With those qualities and gifts, let’s enter the silent Amida together, a chance to connect with G-d, one-on-one. As you do, if it feels right, invite your ancestors to be with you as we all turn toward G-d’s essence.
How To Approach The Process of Change
By Deb Kraus
Today is a day we afflict our souls.
It’s a day where we rehearse our own death. Where we say over and over again all the sins we could have possibly committed, even ones that wouldn’t have occurred to us, and ask God to forgive them. We beg to be written into a book of life that most of us don’t really believe exists. We abstain from eating, from drinking even water, from bodily pleasures, from adorning ourselves. We spend all day in shul.
In other words, it’s a day we can really “get our self-hatred on.”
So why, out of all the holidays of the year, is Yom Kippur my favorite holiday?
Possibly because I reject most of that.
Somehow, along with the orthodoxy I was raised with [which had me worrying one year about having turned on—and then immediately off—the light in my bedroom as I went to sleep after Kol Nidre (clearly I was more afraid of my mother than I was of God)] I was also brought up with the idea that to change, you had to really hate yourself. As a clinical psychologist with 35 years of experience, I know that I’m not the only one to have gotten that message.
But I also know that it’s not true. You can’t self-hate yourself into self-acceptance or change.
Instead the radical notion, the one that actually works, is that we can love ourselves into changing. I have three ideas about how we might do that:
First, if you are here trying to become a better person, in the sense of becoming someone other than you are, please be kind and know the impossibility of that. As Nadia Bolz-Webber, the tattoo’ed Lutheran pastor of the House of Sinners and Saints in Denver says, “we can grow in wisdom but we still fundamentally remain ourselves.” In other words, let’s try to stop being someone else or some ideal version of ourselves, and become, instead, the best “us’es” we can become. It’s the Rabbi Zuzya story all over again: when asked what his main concern was in dying, he said “God won’t judge me on why I wasn’t more like Moses. He’ll ask me why I wasn’t more like Zuzya.”
Second, we can take a lesson from one of my more self-loathing clients, who nonetheless parents very well. He says to his toddler daughter, “there’s nothing wrong with you that you can’t fix with what’s right with you.” I love that, and I offer it to all of us. “There’s nothing so wrong with us that we can’t fix it with what’s right with us.”
Thirdly, and perhaps most importantly, I know we don’t believe in the actual book of life, but in case you do, I have it on good authority (that is, a podcast) that we come into this holiday already written in. If we believe we need to be saved on this day, know that we already have been.
What if we took these three ideas into our day of prayer? As we take this deep-dive look inside ourselves, cataloging all the ways we missed the mark once again this year, what if we did it with the idea that together, with a combination of God, community and ourselves, we can fix it. And become the best versions of ourselves that we can.
As Rabbi Ora said at this point last year,
“…it is love – the love we receive, the love we transmit – that enables us and energizes us to change. It’s not that we will be more worthy of love if we change. It’s that love – being loved, and being loving – is precisely what enables us and energizes us to undertake the holy work of teshuvah.”
She concluded with an invitation. “Let’s start from that loving place.”
