World War IV

Posted on October 24, 2014 | 4 comments

(This was first published earlier today on Arutz-7, http://www.inn.co.il.)

It has been apparent for years, vividly clear in the last year, and certainly before our eyes this past week: the world is at war with Islam. Seven years ago Norman Podhoretz wrote the book entitled “World War IV: The Long Struggle Against Islamofascism,” but the need for political correctness has receded. Sure, sure, sure, there are Muslims who are against terror, who are decent people, etc.; there were also members of the Nazi Party that did not subscribe to all of Hitler’s excesses. The time has long past to play semantic games. Let the good Muslims stand up and re-capture their religion from those who they claim have perverted it. To date, the perverts are winning, and they consider those “good Muslims” infidels who should lose their heads.

In the meantime, civilization is reeling from the horrific blows this past week. A three-month infant girl was murdered in Jerusalem, mowed down by a Hamas terrorist. That terrorist was then extolled by Mahmoud Abbas as a “heroic martyr,” which should earn the “President of the PA” (whose term lapsed in 2009) additional visits from John Kerry, more money from the US and Europe, and more accolades from Jewish liberals – for whom all Abbas must be smirking with contempt. Yes, and he is the “good Muslim,” the “partner for peace.” Insane.

Newly minted Muslims showed their bona-fides by murdering two Canadian soldiers and seeking to go on a rampage in the Canadian Parliament building. Strange. Jewish converts seek to integrate into a Jewish community, study Torah, do the Mitzvot, and grow in piety. Muslim converts immediately seek to kill innocent people. Something is very wrong.

That is not to mention the dozens killed in suicide bombings in Iraq earlier this week by these same jihadists. It is no comfort that most victims of Islamic terror today are Muslims. Every single day some Muslim kills some innocent person somewhere in the world. At a certain point, one is left to conclude that the problem doesn’t only rest with radical Muslims, jihadist Muslims, Islamofascists, or other euphemisms we adopt to avoid the obvious truth. The civilized world is now at war, again.

We have seen something similar in the past: the generation of the flood. “And the earth became corrupt before G-d, and the earth was filled with violence” (Breisheet 6:11). Irony: the Hebrew word for violence is “Hamas.” Perhaps not an irony after all.

Rav Shlomo Ganzfried, the 19th century author of the Kitzur Shulchan Aruch, asks in his commentary on the Torah, “Aperion,” why does the Torah emphasize that the world became corrupt “before G-d”? The generation of the flood was depraved, but before whom else would it become corrupt but G-d?

His answer is prescient and frightening: that evil generation’s degeneracy was revealed only to G-d – because they did not see themselves as corrupt. The immorality and debauchery of that society was so deep that they did not sense at all that there was anything wrong with their conduct. This was their “normal,” their way of life. These were the values they had. They worshipped their idols by pillaging, plundering, robbing, raping and murdering their fellow man. Their iniquities, to them, were acts of piety.

The Islamic world today (yeah, yeah, the radical/jihadi/fascist/Nazi division, all 150-200 million of them, to undercount) finds virtue in beheading , piety in homicide, and godliness in genocide. Their version of paradise welcomes murderers of infants, children, men, women, scholars and saints. Killing innocent people and causing mayhem across the globe are sacred acts, extolled and encouraged by preachers in their sermons. Theirs is a bizarre world where evil is good and malevolence is celebrated.

Rav Ganzfried continued such evildoers do not respond to criticism, reproof, rebuke, or appeals to morality or conscience. They have lost the capacity to distinguish between right and wrong. They can only be destroyed; hence, the Great Flood with which G-d destroyed the world and then recreated it.

The first three world wars (the Cold War was the third) were characterized by two critical factors: the determination of civilization to vanquish its foes and obliterate their sadistic ideologies from the face of the earth, and the rise of leaders (Lloyd George, Clemenceau, Churchill, FDR, Truman, Reagan, Thatcher) with the resolve and courage to see the wars through to absolute victory.

Sadly, and dangerously, both are lacking today. The American President prefers speeches and golf to leading the free world to victory; he may lack the will, the temperament and the conviction to do so as well. For example, he favors a negotiated settlement with Iran – a piece of paper that will leave the world on the precipice of a nuclear Iran and the catastrophe that heralds, but might earn him a second Nobel Peace Prize that will be even more hollow than the first. Europe is divided despite its union, is usually feckless, fears its growing Muslim population, and reflexively blames Israel for the rise of Islamic terror. Both the US and Europe see Turkey as an ally in this struggle, a sign of intellectual and moral decadence. Asia is mostly silent, and Africa is devastated by a plague.

Israel, too, sends mixed signals. Still the first and favorite target of Muslim terror, it has not yet firmly squelched the incessant talk of appeasement, concessions, unilateral withdrawals and a (phantom) peace process as the way to security and stability. The rise this week of a “diplomatic caucus” in the Knesset that favors negotiations and concessions to the aforementioned Abbas, lionizer of baby killers, shows that much of the Israeli public still labors under the illusion that World War IV will simply go away, because we really wish it to go away.

The Jewish people are being called upon – across the globe – to articulate the problem clearly and to rally the resources of the entire civilized world against this most brutish enemy. Israel must stand firm, certainly against appeasement but even against demands that it ameliorate its war on terror. A population that can produce people who drive cars into crowds, that randomly and wantonly stab, shoot, or stone people, is an enemy population. It should be defined as an enemy population and treated accordingly, if necessary, restoring the military rule under which Israeli Arabs were governed until 1966. If the denizens of Shuafat continue to destroy their light rail station, Israel should stop rebuilding it. Despite the good feelings engendered in all of us, enemy populations (Haniyeh’s daughter?) should not be treated in Israeli hospitals. And there is much more. An enemy is an enemy is an enemy. It cannot be wished away, especially as it desires to destroy the Jewish state. Those who do not desire to live in the Jewish state should take their fight elsewhere, and if what they want is to fight and die, there are many Arab countries from which to choose.

To date, what defines World War IV is the reluctance of the Western world to characterize or fight it as such. The longer the political and ideological ostriches maintain that stance, the longer – and deadlier – this war will be. The Jewish people – despite our size but because of our destiny and divine mission – are called upon the light the nations out of the darkness that currently engulfs them.

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Posted in Chumash, Contemporary Life, Current Events, Israel

The Fall

Posted on October 19, 2014 | 47 comments

    Our world, and the joy and serenity of Yom Tov, were rocked by the shocking news of the arrest of a colleague of mine. The allegations, even if false, are still dreadful. And if true, they are criminal and despicable – criminal, and thus to be dealt with by the law with all the penalties that pertain to such crimes; and despicable, because they encroached upon and desecrated one of the holy of holies of Jewish life, the Mikveh. The immediate reactions of anger, sadness and disgust were all justified.

As usual, the media misrepresent some essential aspects of the ramifications of this sordid matter. My colleague did not “set the standards for conversion in America,” that, presumably, would now be questioned. He chaired the committee that formulated policies and standards. It was a small committee, on which I also served. The policies and standards were deliberated at length, voted on and approved by the committee, and then by the RCA Executive Committee. They are not the standards of one person but of an organization, or, better, a classic and traditional articulation of the Torah’s standards for conversion. The standards remain valid and proper.

So do the conversions supervised by my colleague. The sensationalists looking to sow fear and apprehension in order to exacerbate this calamity are suggesting that past converts will now have their status questioned. Such speculations are unfounded. No rabbi converts a non-Jew as an individual but as part of a qualified Bet Din of three. If the only rabbis who could serve on such a Bet Din are those rabbis that are free of sin, then there would be no Batei Din and no rabbis. Absent proof of some tawdry arrangement between candidate and the conversion court, and assuming – as always – that the primary prerequisite of conversion was satisfied – a sincere acceptance of mitzvot – then all past conversions are valid.

He also did not “supervise the 13 conversion courts in the United States.” That is the responsibility of the Beth Din of America. Indeed, he has not served as chairman of the conversion committee for more than a year. Converts should rest easily and continue to grow in love of Torah and mitzvot.

Therein lies the biggest problem caused by the eruptions of immoral conduct by rabbis, which does occur from time to time. The expectation of moral perfection in the rabbinate is encouraging and in some ways appropriate but all – being human – will occasionally fall short. Granted, there are some sins that are more grievous than others and some failures are inexcusable – especially those in which the practice of the rabbinate is corrupted. I would love it if all rabbis (myself included) were above reproach – personally, I am troubled when rabbis talk during chazarat hashatz, not to mention other sins  – but that is an unreasonable benchmark that is often maintained by layman (and the media) to allow non-rabbis to rationalize their own misdeeds, along the lines of “if Rabbi ….can do that, then I can do this.”

That sentiment is more a hollow convenience that it is a rational reflection, as we are all judged by one standard – those set by G-d in His Torah. The piling-on that accompanies any clergy scandal coalesce those genuinely troubled by the desecration of G-d’s name and the shame brought to the religion, and those who use such outrages to rationalize their own lack of commitment, enjoy pointing out the hypocrisy of others (always others), or exploit the opportunity to declare that, if such could happen, there is no G-d, no Torah, no objective morality, etc. I sense that each person truly knows in which group he or she would be found.

The question that always lingers in every such case is…how?? How could a person drawn to G-d’s work stoop so low, fall so precipitously, and stumble so badly? It is a fair question, and I take comfort in the reality that it is an old question dealt with by our Sages when it first presented itself in ancient times.

Here are excerpts from the last chapter of my second book, “Judges for our Time: Contemporary Lessons from the Book of Shoftim” (Gefen Publishing House, 2009) that deals with the sins of the sons of Eli, the High Priest in the Tabernacle at Shiloh. Those sons were the leaders of a corrupt religious establishment, who in addition to seizing more of the sacrificial offerings  than they were entitled, also abused women.

“The sons of Eli were more than greedy, and yet, their father was powerless to stop them. “And Eli was very old, and he heard all about what his sons were doing to all Israel, and that they would lie down with the women who gathered at the entrance to the tent of meeting” (I Shmuel 2:22). Our Sages dispute whether the sin depicted was literal or figurative. The Talmud (Shabbat 55b) insists that “anyone who says that the son of Eli sinned [in the grievous way described] is simply in error.” Rather, the sons of Eli “delayed the bird offerings” of women who had given birth and required this act of purification to resume normal marital relations with their husbands. The sons of Eli – the Gemara intimates that it was Chofni’s idea in which Pinchas did not participate but nor did he protest – trifled with the intimate relations between husbands and wives. They would arbitrarily permit one woman to return to her husband and compel a second to wait another day, for no valid halachic reason. Why would they engage in such strange, capricious behavior? It was a power play.

The two vices that can overwhelm susceptible clergymen are money and power, and both failings – the inevitable product of greed and arrogance – were dominant in Eli’s sons. They used the sacrificial order as their own personal kitty, and provided themselves with the legal justification for their theft. And they toyed with people’s private lives, essentially teaching an entire generation that Torah had no substance, depth or meaning, that its injunctions were capricious, and that its laws could be amended by the powerful and well connected as it suited them. Their society learned these lessons too well, and the Tabernacle – and the sons of Eli themselves – were doomed. In due course, the Philistines attacked, killed Eli’s sons, captured the Holy Ark of the Covenant (to the disbelief and horror of the Jewish people, who had wrongly perceived it as an invincible icon), and precipitated Eli’s own death when he heard the bad news; he “fell backward off his chair…breaking his neck and dying…” (I Shmuel 4:1–18). The Tabernacle in Shilo was destroyed after 369 years of existence.

Religious corruption – i.e., the corruption of religious elites – is endemic in the life of any religious society, if for no other reason than that the greatest among us are still flawed human beings. The combination of money and power is volatile and lethal – whether controlled by clergy, politicians or business moguls. To act as God’s agent is a heady experience, but also one fraught with personal temptation and peril. … Although it is unseemly and distasteful, to say the least, it is surely no reflection either on the Torah (which is acutely aware of human foibles) or on the vast majority of rabbis who serve God’s flock with distinction and faithfulness. It is disturbing and unacceptable, but not altogether shocking.

Indeed, the Navi made this very point in a subtle way. After each crime of the sons of Eli was depicted, the text notes: “And Shmuel was ministering before God, a lad dressed in a linen robe…. And the lad Shmuel grew and progressed and was good, both with God and with people” (I Shmuel 2:18, 26). For every son of Eli awash in a swamp of corruption, there is always a Shmuel who serves God in purity, and sparks a religious renaissance – and many, many more than one. And for every Jew who assumes he can obey the ritual law while cheating and conniving his fellow man – or who kindly serves others while oblivious to the God of Israel – there are thousands of Shmuels who are “good, both with God and with people.””

Clearly, it is not a new problem. That does not – and should not – lessen the shock when failures occur and are exposed, it does not excuse the commission of crimes or the violation of the rights of the innocent and pure. Would that such miscreants be uprooted from the clergy, if not from the Jewish people and the world entire!

But let us not expect perfection from anyone – just decency. And when the standards of decency are breached, there is a price that must be paid. Let us not once again make the mistake of confusing Judaism with Jews and using the sins of any person to justify the watering down of observance or belief. The Torah is perfect. No human being is. That is why there are human courts to deal with crimes and the Heavenly Court to deal with immorality.

In the wake of such scandals, we should all repent a little more, learn a little more Torah, do a few more mitzvot, and grow in our love and appreciation of our fellow man. Rather than roll around in the mud and gloat in the misfortunes of a human being, we should strive to be better people and let the proper authorities deal with the law, the alleged victims and the alleged victimizer.

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Posted in Contemporary Life, Current Events, Jewish History, Machshava/Jewish Thought, Navi

Atonement

Posted on October 3, 2014 | 43 comments

(NOTE: I again announce the publication in Israel of my new book, entitled “Tzadka Mimeni: The Jewish Ethic of Personal Responsibility.” It is written in English, available now in Israel and should arrive in the United States in a little over a month. Then, it will be available at fine Jewish bookstores. Even now, it can be pre-ordered at Amazon.com or Bn.com. Enjoy!)

My new book (have you heard??) is entitled “Tzadka Mimeni” to recall a specific incident in the Bible that had enormous and historic ramifications. It was the phrase Yehuda (son of Yaakov) used to admit his complicity in the affair with Tamar, who refused to publicly identify him as the father of her child but subtly indicated so to Yehuda. Rather than deny, obfuscate, change the topic or blame someone else, Yehuda admitted his role: “Tzadka Mimeni.” She is more righteous than I am. She is right. I am wrong. It is my fault.

That confession not only saved Tamar’s life and was an act of moral courage; it also qualified Yehuda, in the opinion of our Sages, to become the progenitor of the royal house of Israel. It was the response of a real leader, who knows how to take responsibility for misdeeds and failures and not pass the buck to others.

Those days are long gone, at least here in the United States.

Barack Obama’s inability to take responsibility for anything has become a running joke, albeit one without humor and incapable of inducing laughter. These cannot even be considered gaffes, as they are second (or first?) nature to him. The most recent example is almost run-of-the-mill. Asked whether he was surprised by the rise of ISIL, Obama shifted responsibility for being surprised to the equally hapless James Clapper, even if the intelligence services had, indeed, warned of ISIL’s rise more than a half-year ago. “It wasn’t me! It was him! He didn’t tell me!”

It is actually worse than that. I receive a daily briefing on the military situation in Iraq and environs (you can too!) from the Institute for the Study of War, complete with maps and analysis. Note this:

       “ISW’s Jessica Lewis assessed in July 2013 that the group’s leader Abu Bakr al Baghdadi literally aimed to declare an Islamic State: “When al Qaeda in Iraq last enjoyed this operational advantage, it chose to announce the birth of the Islamic State of Iraq and to appoint emirs and Shura councils in every province. This historical parallel places Abu Bakr al-Baghdadi’s recent announcements of his envisioned Islamic State of Iraq and the Levant in the literal context of a deliberate campaign to establish governance over areas in Iraq and Syria.”

Check the date: July 2013. That was 15 months ago, at least six months before ISIL became better known in America, and 12 months before they started beheading American journalists.

In August 2013 (that’s over a year ago), ISW reported on ISIL’s territorial gains in Iraq and in Syria, a period that by pure chance coincided with the President’s annual Martha’s Vineyard location. What does ISW know that Obama doesn’t? Perhaps their analysts pay more attention to the intelligence coming their way than the President does to his. Perhaps the President should subscribe to ISW’s daily reports, although he would still have to read them.

But that is only the latest example. The hallmark of this administration has been a headlong flight from personal responsibility – on Putin’s military advances, the botched rollout of Obamacare, the corruption and dirty-dealing at the IRS, the Benghazi attack, the failures at the Veterans Administration, etc., and etc. to the etc. Events seem to swirl around this President and he is often, apparently, the last to know what is happening on his watch and the least able to influence the course of events. He will look dutifully somber, and promise justice, getting to the bottom, etc., but without much passion, engagement, or real acceptance of responsibility. That the White House admitted this week that they learned at the same time the press did that an armed felon rode in an elevator with the President and an unsuspecting Secret Service along for the ride is par for the course (pardon the golf reference). All agencies take their lead from the chief; it stands to reason that the Secret Service is as detached as the man they are sworn to protect.

Indeed, judging by customary reactions from this White House, George W. Bush is more responsible for the events of the last six years than Barack Obama.

This diffidence has had the effect of reducing Obama and the United States on the world scene. Part of this is intentional: Obama believes the dispatch of the American military across the world to be an “evil,” which he will not do absent an attack on the homeland, and perhaps not even then. He does not perceive the US military as a positive, virtuous force (witness the “coffee salute”) but rather as a symptom of the “bad America” that he was elected to transform. And part of this is simply the natural effect of the way Obama is perceived by other world leaders, especially American allies who are counting the days and holding their collective breaths until January 20, 2017.

This week, and once again, Obama was rebuked in private by PM Netanyahu, admonished to “study the facts and details” before reflexively criticizing Israel’s municipal building plans. Foreign leaders have the advantage of piercing the cordon sanitaire that Valerie Jarrett has erected around Obama to shield him from criticism. In private, they tell him exactly how they feel, even if in public, they pay him deference, out of respect to his office and especially to the historic role of the US in world affairs which will outlive even Obama’s efforts to strangle it. Obama, after six years, is unaccustomed to hearing criticism or even dissenting voices and is visibly uncomfortable with it. But it exists.

Netanyahu, who is a serious man and proved it again this week (he also remains Israel’s most effective spokesman when he is overseas), knows that Obama will do nothing about Iran’s nuclear program. The American president lacks both the will and a plan, and, like with ISIS, will offer desultory demonstrations of resolve and might, however ineffectual they are. (In the case of ISIS, an air show that will change nothing on the ground, and in the case of Iran, an empty agreement that will also change nothing.) Personally, I found Obama’s repeated references to the PM as “Bibi” to be disparaging attempts to belittle him; Netanyahu, presumably, had the grace not to refer to Obama as “Barry.” (But did Israel’s PM have to traipse from one treif restaurant to the next in NYC, of all places, and during the Aseret Yemei Teshuva, of all times? There was a time when Israeli leaders had a little more Jewish pride, or at least, self-awareness.)

Incidentally, as noted here not long ago, Obama takes liberties with his conduct of “war” that he doesn’t allow Israel – e.g., bombing from the air (which he insisted that Israel not do in Gaza; for the most part, they ignored him). It is also fascinating how there seem to be no casualties from any US bombing run – neither terrorist nor civilian. Those really are smart bombs.

Leadership requires, first and foremost, the capacity to accept responsibility in a serious and sincere way. So does atonement. At the very heart of Yom Kippur is the recognition, stated again and again, that “I am responsible” for my sins. No one else is responsible. I cannot pound the chest of the person standing next to me, as tempting as that sounds. I cannot shift blame to others for my failures. I cannot hang my mistakes on the fellow who preceded me in my seat in shul.

If anything, the contrast between the modern world and G-d’s expectations for us is so stunning that it should force us to take a deeper, more introspective look at our deeds and misdeeds, our ambitions and objectives in life. Fortunately, Yom Kippur provides us the opportunity to do that.

Politics aside (this too shall pass), our inner world is the real world in which our moral perfection is sought and measured, and where it has true substance and makes an eternal difference. May we take such messages to heart, merit      G-d’s grace and forgiveness, and be inscribed for a year of life, good health, prosperity and peace.

43 Comments

Posted in Contemporary Life, Current Events, Holidays, Israel

The Mystery of the Shofar

Posted on September 23, 2014 | 5 comments

(NOTE: I am happy to announce the publication in Israel of my new book, entitled “Tzadka Mimeni: The Jewish Ethic of Personal Responsibility.” It is available now in Israel and should arrive in the United States in a little over a month. Then, it will be available at fine Jewish bookstores. Even now, it can be pre-ordered at Amazon.com or Bn.com. Enjoy!

And Ktiva vachatima tova to all!    – RSP)

 

Is there an instrument in Jewish life that is as enigmatic, as mysterious, as the shofar? The other mitzvah items to which it is linked in halacha –  Matza, Succa, Lulav –  each have a defined purpose and a clear connection to the holiday on which they are used. But nothing in the Torah indicates why on Rosh Hashana day at this time a shofar has to be blown.

Rav Saadia Gaon famously filled in that gap, and offered ten reasons why the shofar is blown, ten allusions of the shofar that recall historical events, moments of national significance or personal inspiration. The best known are the first two – we blow theshofar as an act of coronation of God, on this anniversary of man’s creation; and we also blow shofar as a clarion to man to examine our ways and repent. But how can both of those ideas co-exist – how can the same instrument and the same notes used in a coronation of the King of kings speak to us as well? It almost seems disrespectful. Imagine the flourish that welcomes the president to his inauguration – and then imagine that those same trumpets have a secondary purpose – to call a meeting to order, to start a football game. Lèse-majesté. It would lose its magnificence. How do we get away with that?

When Rosh Hashana came in the year 1959, the Brisker Rav, Rav Velvel Soloveitchik (known also as the GRIZ), was critically ill; in fact, he died a week later, on Erev Yom Kippur. As he lay ill, he wondered “what will be?” And he took comfort in the famous Yerushalmi (Masechet Rosh Hashana) that we always ponder this time of year:   “It is customary that a person who is being judged by a human court is worried, wears black, grows out his beard, and fears for his future. But the Jewish people – while the Jury is out – wear white, and shave, and eat and drink and rejoice, knowing that G-d performs miracles for us.” The GRIZ asked: how do we know? What is the source of this confidence?

He answered by quoting from one of the well known piyutim of Rav Shlomo ibn Gabirol, “so even if You slay me, I will still yearn for You. If You seek [justice] for my iniquities, I will flee from You towards You.” How does one run from G-d and towards G-d at the same time? They would seem to be polar opposites.

What a beautiful phrase – “Evrach mimecha eilecha” – “I will flee from You towards You!” It is a beautiful description of faith and bitachon and what has sustained Jews for millennia, that gives us strength and succor in difficult times, both nationally and individually. When we run from G-d, the only refuge we have is to run towards G-d. It is the natural state of the Jew.

It is astonishing – and inspiring – that every tragedy of the Jewish people has been followed by a period of spiritual growth and wonderment that was unanticipated before. The bondage in Egypt was followed redemption and the gifts of Torah and the land of Israel; the destruction of the first Temple  was followed by the systemization of the Oral law, and that of the second Temple by the publication of the Mishna and later the Gemara. The Crusades were followed by the era of the Baalei Tosafot and the Rambam, the Expulsion from Spain by the return to Israel and the glory days of Tzefat – the Ari  and Rav Yosef Karo – the Chmielnicki massacres by the rise of Hasidut and the eternal contributions of the Vilna Gaon, and the Holocaust by the re-establishment of the State of Israel.

When trouble comes, and the Jew wants to flee, we run from G-d – and towards G-d at the same time. Wasn’t that the story of Yonah – “I will flee from You towards You”? The anxieties of life can erect a barrier between us and G-d, and induce us to hide from the day of travail  until it passes over us. But ibn Gabirol continued: “I will hide from Your wrath – in Your shadow.” On Rosh Hashana, we seek out G-d’s protective shadow and thus rejoice, “knowing that G-d does miracles for us” As we reflect on this past year, the Jewish people have been the beneficiaries of open miracles and divine kindnesses that have our enemies shocked and dismayed. For that, we give thanks to the Creator and proclaim his greatness to all.

The GRIZ said to bury our heads in the sand and just say “all will be good,” is not bitachon. Bitachon only exists in the person who is afraid, who has strayed and sinned, and runs to G-d to do more, to be better, to supplement our own spiritual lives with another Torah class, another act of chesed, another kind word, another commitment to the Jewish people, a better davening, something that can expand on what has come before.

That is why the same shofar  that crowns the King also exhorts man to return and to repent, “so that all who wish to return can return.” We cannot crown G-d the King of Kings dispassionately, from a distance, without a personal stake. G-d’s coronation itself awaits our commitment. In a world where G-d’s name is often sullied by those who cite Him as their motivation for pure evil and wretched behavior, only we can redeem Him by our dedication and enthusiasm, by our fearless defense of His truth that He has entrusted to us, by our sacred impulse, “I will flee from You towards You,” by the sounds of the shofar that link us to G-d for all eternity.

In so doing, we hear echoes of the other shofarot – of the Ingathering of the Exiles and of the great and awesome Day of Judgment to come in the near future, and prepare ourselves for them, and thereby merit inscription for a year of life, good health and joyous occasions, of good tidings and redemption, for us and all Israel.

Shana Tova to all!

 

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Posted in Contemporary Life, Holidays, Jewish History, Machshava/Jewish Thought