Author Archives: Rabbi Dov P. Elkins

Rabbi Dov P. Elkins

About Rabbi Dov P. Elkins

Rabbi Dov Peretz Elkins is the rabbi emeritus of The Jewish Center of Princeton, New Jersey. He is the author and editor of more than 30 books, including Hasidic Wisdom, Melodies from My Father's House, Forty Days of Transformation, and others.

Jewish Morse Code

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This article is reprinted with permission from Moments of Transcendence: Inspirational Readings for Rosh Hashanah, edited by Rabbi Dov Peretz Elkins ©1992Jason Aronson Inc.

God calls to us in the tekiah to awake and take a good, hard look at ourselves, to examine our deeds, look well into our souls, mend our ways, and improve ourselves this corning year. We are not eternally chained by what we have been. We can throw off the tyranny of enslaving habits. Our tomorrow can be freed fromthe shackles of yesterday. We can take control of our lives and direct ourselves on a better path. By choosing our way more carefully, we can strike out in more productive directions.

The shofar not only enjoins us to look within ourselves, it also summons us to see and hear the needs of others. The cries of the shofar disturb the peace, calling upon us to open our sleepy eyes and see the untold thousands around us who are victims of human injustice. In the pensive, sad wail of the shevarim we can hear the moans of the world, the pain and suffering that surround us. In the staccato screams of the teruah we can hear the summons to do battle. “Charge!” calls the shofar. “Go out and do battle with injustice. Go out and make this world a better place.”

A man blows the shofar in front of the Western Wall in Jerusalem. Photo credit: Jack Hazut, JHM Photography.

The shofar blasts always end with a tekiah gedolah, the symbol of liberation and peace. It sends us a message of hope. Through the mysterious language of the shofar, God reassures us that someday we will be free of pain and suffering. Someday the tekiah gedolah will be sounded to announce the coming of the Messianic Age, when all our people will be free to live as Jews in peace and security. The tekiah gedolah is a prayer for a better future, a message of hope, a call for freedom.

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Confessing Our Sins

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Yom Kippur prayers are striking for their repetition of two confessional prayers.  The following article delves into the meaning of the public, liturgical confession. It is reprinted with permission from Moments of Transcendence: Inspirational Readings for Yom Kippur, edited by Rabbi Dov Peretz Elkins, ©1992 Jason Aronson Inc.

The two prayers, Ashamnu and Al Chet constitute the Jewish confession. You will observe that each of these confessional prayers is followed by prayers in which we seek forgiveness.

 

Atonement is more than a wish for forgiveness; it is the desire to be at-one with God. To be at-one with God implies a desire to "bend our will to God, to observe His precepts and to revere His law in truth!"

Confessions in Judaism, you will notice, are always in the plural: "We have sinned, we have transgressed," etc. They are always meant to be said by the entire congregation, even by those individuals who feel that they themselves have not been guilty of the sins enumerated.

The reasons for the use of the plural and the recitations of the confessions by the entire congregation are manifold. When one Jew sins, it is as though all Jews have sinned. This is in accordance with the principle that all Jews are responsible for one another. The confessional prayers for the High Holidays are constructed to intensify our feelings of responsibility for one another.

When an individual Jew celebrates, the whole community rejoices; when he weeps, the community shares his grief with him; when he sins, the whole community shares his sin.

The group recitation of the confessional is intended to remind us that the failure of the individual is very often the result of the shortcomings of the society or community in which one lives.

According to Judaism, the individual and the group make their confessions directly to God. There are no "priests" in the synagogue. The whole house of Israel is looked upon as a kingdom of priests and each Jew can turn directly to God without the assistance of an intermediary.

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