Apparently yesterday was “National Dog Day.”
I had not heard of National Dog Day before, but it was created 10 years ago as an effort to bring attention to dogs who need to find good homes, to celebrate pet dogs and to recognize the role working dogs play in the lives of many.
What I do know is that yesterday and today are Rosh Hodesh Elul, the beginning of the new Jewish month of Elul. Rosh Hodesh Elul brings us one step closer to the High Holidays of Rosh Hashanah and Yom Kippur, and ushers in a time in which we turn our spiritual energy to reflection and repentance (teshuvah), to making new plans and making amends.
But Rosh Hodesh Elul has an animal connection as well, as found in the ancient Jewish text, the Mishnah, tractate Rosh Hashanah 1:1, which states that there are four new years in the Jewish calendar: 1 Tishrei, which is our new year of Rosh Hashanah; 15 Shevat, traditionally used to determine the age of trees for tithing, now our environmental holiday of Tu Bishvat (literally, “15 Shevat); 1 Nissan, the month Passover falls and a date used in the past to determine the length of a king’s tenure; and 1 Elul.
The first of Elul was set aside as the “new year of the animals,” a time in which the age of animals was determined for the purpose of tithing. This is not in practice today, but this day and its connection to animals is worth reclaiming. We can use the first of Elul to honor animals and the role they play in our lives, especially those domesticated animals that share our homes. (In my congregation I perform a “Jewish blessing of the animals” ritual in my community on or around the first of Elul.)
And there is a deeper connection between living with animals and the work of teshuvah and self-improvement we do during this season.
I grew up in a home without animals, but currently my menagerie includes two dogs, seven cats, one fish, one guinea pig and five chickens. I’m not sure how exactly I got to this point, but my house is definitely full of animal energy. And moving from having no animals to being surrounded by them has been a challenge and a growth process.
There is much that living with animals has taught me: feeding and walking my animals has taught me compassion for those who are dependent upon me and the responsibility to care for others. Maintaining the fish tank has taught me about our power to protect and maintain whole ecosystems. Raising my chickens has taught me much about the cycle of food and interdependence. I have learned humility, patience, boundary setting, companionship and more. I have learned, though my interaction with animals, to be a better human.
These are important lessons to learn as we move forward through Elul. And to wake us up to the process of self-reflection we blow the shofar (ram’s horn) every day of Elul, starting on Rosh Hodesh. Thus another animal connection to this day.
The question for us, on this Rosh Hodesh Elul, is can we hear what our animal companions—and the shofar—are calling us to do?
Moved by this post? Join the conversation through MyJewishLearning’s weekly blogs newsletter.
Is it kosher to listen to Neshama Carlebach in concert? Go to an opera where women are singing solos? Enjoy the latest production of “Fiddler on the Roof“?
Based on traditional rabbinic law, the prohibition known as kol isha (literally, “a woman’s voice”) is based on a verse from the Song of Songs 2:14: “For your voice is sweet (arev) – and your appearance pleasant (naveh).” It has had the Orthodox world in yet another gender-driven debate.
Turning that verse inside out in order to protect the men from the allure of a female voice and the transgression of the laws of ervah (“nakedness”), a man was prohibited from praying or studying Torah in the presence of a singing woman.
The essence behind hearing a woman’s voice is not solely its intrinsic sensuality, as many halachic authorities have indicated, but the functional concern that it might distract a man from his concentration on prayer or study.
Although liberal Jewish communities around the world do not adhere to the strict interpretations of kol isha, in Israel it has become an issue of religious rights for men and women on both sides of the debate.
Last September nine religious soldiers, in obedience to the Kol Isha prohibition, walked out of a mandatory Israel Defense Forces (IDF) training course because it included women’s singing.
An IDF committee was formed to study the issue and make a recommendation about how to handle this military insubordination in light of this religious law. The decision? The army required all soldiers to remain at these mandatory training sessions regardless of the kol isha prohibition.
The religious authorities who have jurisdiction over the Kotel have framed their opposition to women publicly praying at the Western Wall around the kol isha prohibition. Since 1967, women’s collective voices at the Kotel have been silenced. In December 1988, Women of the Wall was founded to secure women’s rights to hold and read the Torah in public in the women’s section of the Western Wall. Each month on rosh hodesh, the group meets and prays at Robinson’s Arch, the place designated by the authorities in 2003 for women’s public prayer.
The Psalmist encouarges us to “lift our voices” (Pslam 147) and to “open our mouths” (Psalm 144) to declare God’s glory. Our voices are our instruments towards religious freedoms. Let us find the path together as we sing God’s praises, male and female in one united voice.