I’m sure some of you will recall that song from the 1950’s sung, I believe, by Dale Evans (among others). Whether or not her understanding of what it says differs from mine (ummm, you bet!), the point is that for RH and YK we have compelling Torah readings which, in fact, try to “tell me/us so.” Do these traditional ones (Reform tradition, that is) speak to us the same way in these difficult days as they did; and are there alternative readings that are more powerful and, perhaps, more relevant?
Let’s take a look at the selections we read and why. I’ll ask a question or two (bold italics) after each for you to ponder. If you’d like, let me know your thoughts.
On RH morning we’ve always read the Akedah, the binding of Isaac. It’s read because it mentions the ram (shofar, its horn) as a substitute for the sacrifice of a child by his father. It’s also read because it speaks of faith, the faith of one person, Abraham, to respond to God even if God says to do an act few, if any, parent would consider.
In what ways do we or others “sacrifice” our/their children (not sacrifice “FOR” our children)? Abraham responds “Hineini, Here am I” before God instructs him to sacrifice Isaac. Should Abraham have had a response to God upon hearing that? If so, what should he have said?
We don’t read the alternative portion, the creation of the world. It is an alternative because we are told that RH is HaYom Harat HaOlam, the Birthday of the World.
What might be a reason to substitute “Creation” for the Akedah?
On YK we have no alternatives found in our prayerbook as we do on RH. In the morning we read from Deuteronomy Chapters 29:9-1 and 30:11-20. We start off by reading, “You stand this day, all of you before the Eternal your God, tribal heads, elders, officers, everyone in Israel, men, women and children, and the strangers in your midst…to enter into the sworn covenant.”
Why are the categories necessary? Why the “stranger in your midst”?
Then we read, “For this commandment which I command you this day is not too hard for you, nor too remote…not in the heavens…nor beyond the sea.”
Why not just say “DO IT!” Why elaborate with “this commandment…is not too hard…nor remote”?
Probably the most powerful part of the text is, “I have set before you life or death, blessing or curse; choose life, therefore, that you and your descendants may live…”
A major tenet of Judaism is free will. Why then would God give us, shall we say, a Divine nudge?
The Afternoon service includes the Holiness Code as the Torah reading, “You shall be holy for I, the Eternal God, am holy.” The traditional portion read in Conservative and Orthodox synagogues describes the elaborate ritual of the Kohen Gadol, the High Priest, in the precincts of the Holy Temple, only hinted at in the extensive “From Creation to Redemption” section found in the Afternoon service.
Is there anything we might learn from the ancient biblical rituals connected to Yom Kippur? Why did our Reform forbears choose this instead? (I encourage you to read the Holiness Code, Leviticus chapter 19: 1-4, 9-18, 32-37.)
If you would like to share your answers with me this is my address: interimbethelrabbi@gmail.com.
(Speaking of Yom Kippur, Rabbi Grumbacher was fed up with his congregation and with all the services he had to lead so he took off one YK and played golf ((I doubt I’d take off but if so, I’d NEVER play golf)). Moses reported this outrage to God, suggesting that the rabbi be severely punished for this transgression. Moses watched and couldn’t believe his eyes…the rabbi was playing the best game ever and then got a hole-in-one on two consecutive holes. Moses turns to God and says, “So what happened to the severe punishment?” God replied, “Who can he tell?”)