The Shofar's Call

Elul 29

Listening to the sounding of the shofar is one of most memorable aspects of the High Holy Days.  We will hear three distinct notes on Rosh HaShanah morning:  tekiah, shevarim,  and teruah.  About these notes, Rabbi Yeshayah HaLevi Hurwitz (from the late 16^th century) has written:

Each group of sounds begins with a tekiah, a whole note, proceeds to shevarim, a “broken” note divided into three parts, or even to a teruah, an entirely fragmented sound. But each broken note is followed by a whole note, another tekiah. This is the message of Rosh HaShanah: “I started off whole, I became broken, even splintered into fragments, but I shall become whole again! I shall become whole again!”

It is true that we may enter this new year feeling broken in some way.  Perhaps our bodies have betrayed us.  Perhaps our spirits are low.  Perhaps we are consumed with worry over those we love.  Or, looking beyond ourselves to the world around us, we see injustice, violence and inequality at every turn.   We question whether real change, for ourselves or our world, is possible.  And if we are not careful, it is easy to fall from questioning to despair … or even worse … apathy.

But then we hear the shofar blasts and are reminded that this time of year is ultimately a time of possibility and hope.  Our tradition teaches that brokenness is not a permanent condition,

that healing is possible,

and that the way things are now are not the way things will or always have to be. 

We remember that we do have power to effect positive changes that can impact our lives and our communities.  And we realize that each new year … each new day … each new moment is our gift, our opportunity, to begin again.  

May each beginning bring us blessings for wholeness, for health and for peace.

Shana tova!

Hineni - I am Here

Elul 28

Hineni – I am here

“Hineni,” “I am here,” says Adam when God asks where he is in the Garden of Eden.  “Hineni,” “I am here,” says Abraham when God asks him to take Isaac to the mountaintop.

“Hineni,” “I am here,” we say to our children in the dark when they are frightened.

“Hineni,” “I am here,” we say to one we love in our darkest moments of isolation and loneliness.

“Hineni,” “I am here,” we must say to ourselves when doubt and fear engulf us.

In the coming Days of Awe, we need not feel alone.  We will come together as a community to pray, to do tzedakah, to return in teshuvah, to avert the fear and isolation that we face throughout our lives and throughout our years.

I have always loved the concept of the Hineni prayer – words recited by the rabbi, cantor or “shaliach tzibur” – the one leading prayer on the High Holidays – appealing for humility and ability to lead the community in the overwhelming task of teshuvah during the Days of Awe.  The traditional words begin “I am here - me, of little merit…” The leader of prayer asks that the community not be judged on his or her account, merely that we be held accountable for the fact that we are present, we are here. Only in humility can we begin this journey.  Just showing up is enough. Each of us can say “Hineni,” “I am here.”  Each of us must be present.

Hineni – I am here.

p.s.  - 
you might want to join us in checking out http://www.doyou10q.com/   This is an innovative and amazing way to spend the ten days of the approaching High Holy Days reflecting and thinking. Take a look and see what you think.  

May the coming year be filled with blessings, awe and love.  And perhaps most of all, with Shalom.

Rabbi Jim Bennett

Personal & Community Selichot

Last night was the service of Selichot. Literally meaning apologies, selichot continues the ramp-up toward Rosh Hashanah and Yom Kippur as the month of Elul draws to a close. We publicly recite prayers that bring the work of Elul to the forefront and to the responsibility and care of the entire community.   

We've looked inward at ourselves, who we are and what our deeds and actions mean.  Last night, we joined ourselves others.  Being a member if a community means taking  responsibility for our own actions and misgivings as well as those of our neighbors. The language of our prayers change from the first person, "me" or "I," to "ours" and "we."  While some of the things that we've done individually that we ask forgiveness for are ours alone.  For example, not treating those around me with the utmost respect at all times is an area of personal growth; however, my actions has influenced many and my traits, good and bad, affect others' attitudes.  When I can tighten someone's day, they might treat someone else differently because of that. The reciprocal is also true, negatively loves company. 

Today, I ask not just myself, but those close to me to help make me aware when I stray from the path of goodness. I expect my friends and family to be fair yet vigilant with their support in showing me when I stray from the path.  If they don't expect the same from themselves, that's okay - I am only able to set expectations on meaningful personal change from myself.

The path of goodness and the path of happiness are often separate from each other and often at odds with each other. 


What are your challenges with joining your journey with the journey of others in the community?

What gratification can you find by sharing your journey with others?  

How does this work of introspection bridge the personal work of teshuvah and the community aspect of working together for a common good?

Cantor Seth Warner