On Sunday I read a very moving Op Ed in the New York Times by Larkin Warren entitled, “I Was a Welfare Mother.” I was brought to tears by her story about being a single mother trying to complete college and get back on her feet. During those difficult years, she needed government aid to help her get basic supplies and food for herself and her young son. She describes how without food stamps and a monthly check rom the government she never would have made ends meet. After graduating college she got a job in her college’s English Department and went off welfare. She went on to be a writer and editor.
She concludes by saying, “Judge-and-punish-the-poor is not a demonstration of American values. It is, simply, mean. My parents saved me and then — on the dole, in the classroom or crying deep in the night, in love with a little boy who needed everything I could give him — I learned to save myself. I do not apologize. I was not ashamed then; I am not ashamed now. I was, and will always be, profoundly grateful.”
Judge and punish the poor in not an American value, and not a Jewish one either. Jews are required to give tzadaka, charity to help the poor. Time and again the Bible admonishes us to take care of the poor, widowed and orphaned in our midst. Many laws were created to ensure the poor got communal support. Farmers were instructed to leave the corners of their fields unplowed so that the poor could come and harvest the grain for themselves. Everyone was expected to give one tenth of their income to support of the poor.
The highest level of giving to the poor according to Maimonides, the great Jewish philosopher, is to help a person help themselves. In the story Larkin relates, the American government serves this purpose. The money she received from welfare helped her to help herself. There is no greater mitzvah than this, and no better use of our tax dollars. I found this story to be particularly poignant this week of Yom Kippur. The Yom Kippur liturgy clearly states that “Repentance, Prayer, and Charity will avert Gods severe decree. “ Charity, supporting those in need, is just as important as personal repentance and prayer. Think about the import of that for a moment.
According to Jewish law, we have a responsibility to take care of one another. And as Larkin’s story demonstrates, you never know when just a little bit of help will allow someone to survive and then flourish later on. We all need help of some kind at some point in our lives. For some it may be financial, for others emotional, or physical. We do not live in isolation. We cannot always lift ourselves sup by the bootstraps and be independent. We need people around us to support us in our lives.
This week of Yom Kippur, while you are reflecting on your year and the things you want to repent for; Think too of the future and the way you can support someone else. Make plans to give of your time, money, or expertise to help another. You can have a profound impact. As the Talmud teaches, “To save one life is to have saved the world.”
In the week leading up to Rosh Hashanah, for our pre-Selichot service study and discussion, I presented the animated shorts of Hanan Harchol, found at www.jewishfoodforthought.com Not only are these charming, they are wonderfully thought-provoking, and generated a great deal of conversation. We watched ‘Forgiveness’ first (Click here to watch).
I will speak for myself when I say that, despite my understanding that forgiveness is creating an internal change that allows another person’s acts to no longer keep a grip on my thoughts and emotions – to, as we hear in the animation, no longer let someone ‘live rent free in my head’ – it is an incredibly difficult thing to do in practice. At times, often unexpectedly, I find myself replaying painful scenes from my life when someone’s words hurt me, or I felt wronged, or someone acted in a way that was dismissive or condescending toward me. I have no desire for these scenes to occupy space in my memory banks. But they seem to have an uncanny ability to maintain their grip.
Mindfulness practices can help combat the power of these thoughts. While I may not be able to neutralize them completely, a greater self-awareness can at least enable me to notice when my mind is in that place, and I can then consciously let it go and try to clear the picture in my head. Sometimes that is as good as it gets. I don’t believe that forgiveness is a one-time thing. It is a process that we need to repeat over and over when a particular moment of our past swims back into view, churning up old emotions with it. And then, perhaps, over time, the more we find ourselves able to notice and dismiss the memory and observe rather than be drawn in by the emotions, the more we are able to neutralize the intensity of the memory when it arises the next time.
Why is it so important to forgive? I’ve been thinking a lot during my preparations and sermon-writing for the High Holydays, that our entire orientation to life – our outlook, our motivation to engage in purposeful acts in the world that make a difference to the community we live in, and the ways that we engage with others on a day-to-day basis, are all driven by the things that we marinate our minds in. There are many ways that we can marinate the mind in something that is burning with negativity. Painful memories from the past are some of the ways. And I know that, for me, when those memories arise, I feel myself get tense and my teeth grit, and my brow furrows, and I’m more likely to be sharp with someone or impatient, and I’m more likely to want to shut myself off from interactions and just hibernate in my own, private space.
But when I do those things, how can I make a positive difference in the world? How can I contribute in a meaningful way to the life of my family, friends, or community? How can I be open enough to give and receive love, to act compassionately, to create space for a different kind of interaction next time around?
Forgiveness is the key. When we read Jonah on Yom Kippur afternoon, that is the message. Jonah wants to see strict justice applied to Nineva. When we dredge up past scenes of hurt, isn’t that what we want? We want to know that person got their comeuppance. We want to know that someone gave them as good as they gave. We want to see them fail at something. But what does that achieve? If we recognize that when we feel miserable we are less likely to do good in the world, why would we hope for someone else’s misery? Yes, there are times when acts are committed that require societal justice to be done. But, on an individual level, forgiveness and legal justice are compatible and can co-exist, because one is an internal state of mind, while the other is a social system for maintaining some controls over the worst excesses of human behavior.
Forgiveness is the key.
This piece was originally published at Rabbi Gurevitz’ blog, ‘Raise it Up’ at http://shmakoleinu-hearourvoices.blogspot.com
This is real and you are completely unprepared!
This is probably the best title of a book ever. Written by Rabbi Alan Lew, This is Real and You Are Completely Unprepared takes the reader through a journey of personal transformation which begins with the holiday of Tisha B’Av commemorating the destruction of the first Temple in Jerusalem and concludes with the joyous holiday of Simchat Torah where we celebrate finishing the year Torah reading cycle. He argues that Tisha B’Av which we just observed yesterday, Sunday, July 29th, marks the start of the Jewish high holiday season. The high point of which is Rosh Hashanah and Yom Kippur. Rabbi Lew asserts that in order for someone to be properly prepared to do teshuva, repentance, and start over with a new slate in the New Year, we need to start a period of self reflection now. Today!
You have seven weeks until Rosh Hashanah. Seven weeks to reflect on the past year. Think about those things you did well, and those not so well. Identify those people you need to ask forgiveness of and begin the process of asking. This is real. The time starts now. Do not wait until Rosh Hashanah to start this spiritual process.
May your time of reflection uncover new realizations. May you be strengthened by your process. And may you be written in the Book of Life.
As a child, I looked forward to Purim each year. I spent weeks planning my costume and savored the excitement of the annual carnival and the entertaining megillah reading at my synagogue. Purim represented pure, unobstructed joy.
It wasn’t until I was an adult that I came to experience the deeper meaning of Purim. Our rabbis teach that Purim (a day of exuberant, drunken celebration) and Yom Kippur (our holiest day of atonement) have much in common. In fact, the Tikunei Zohar, a section of Jewish mystical literature, makes a delightful pun using the names of these two holidays. Yom Kippur is often referred to in our liturgy as Yom HaKippurim (the Day of Atonements). Our rabbis adjust the phrase slightly to read Yom K’Purim, meaning “A day like Purim.”
On Yom Kippur, we strive to come to terms with the apparent chaos of our lives. When faced with the reality and complexity of the human condition, we turn to tefilah (prayer), teshuvah (repentance) and tzedakah (righteous acts of giving) as vehicles for making ourselves whole. We wear all white (a costume of sorts) and bang on our chests, fasting and engaging in deep personal reflection that will ideally leave us in an ecstatic place of restoration.
On Purim, we also strive to confront the chaos and complexities of human existence, and likewise we ecstatically celebrate our ability to transform these obstacles into entryways to a better tomorrow. We chant the scroll of Esther — the story of how our people came frighteningly close to being annihilated at the hands of Haman and his followers, but miraculously survived due to the brave conviction of Queen Esther and her uncle Mordechai. We remember how, through human courage and connection, our people were able to claim control over their destiny. And so, on Purim we celebrate the survival of the Jewish people with all of our kishkes — drinking, eating and acting silly.
On Yom Kippur, we do the internal work that is necessary to improve ourselves and our communities. Five months later, on Purim, we do the external work. On Purim, we are commanded to eat a festive meal. Each of us is obligated to take part in this celebratory gathering, rich and poor alike. We are also commanded to give matanot la’evyonim, gifts to the poor. During the remainder of the year, we give tzedakah, righteous charity. Maimonides, the 12th-century philosopher and legal scholar, teaches that the highest form of tzedakah is teaching a person a trade so she can help herself in the future. The second highest form of tzedakah is mutually anonymous giving.
Matanot la’evyonim — gifts to the poor — are neither proactive trade classes nor anonymous donations. Matanot la’evyonim come in the form of food or money that are meant to be used on Purim day for a feast. And matanot la’evyonim are given directly — into the palm of the hand. On Purim, we are forbidden from passing a poor person on the street without stopping, truly seeing him and sharing food. On Purim, we must see everybody in our midst, even those we may be in the habit of ignoring, and we must unite as a community.
Purim forces us to experience the wonder of a world, for one day, in which there is no 99 percent and no 1 percent, a world in which both the billionaires and the working class eat a celebratory meal. We remember that through our people’s ability to unite in the story of Esther, we were able to change the course of history. And so we imagine a time in the future when everybody will truly see each other without shame, and everybody will enjoy a beautiful meal, like we do on Purim, each and every day.
Esther, the heroine of the Purim story, conceals her Jewish identity when she marries the king. Her name includes the root letters of the word “hidden.” However, in order for Esther to do the transformative work of saving her people, she must reveal her Jewish identity. Our rabbis teach that when we dress up on Purim, we should pick a costume that not only disguises our immediate appearance, but also reveals an inner piece of us that we keep hidden during much of the year. With this intention, we use the act of covering to uncover, the act of disguising to reveal an inner essence.
And so we say that Yom Kippur is a day like Purim, and Purim is a day like Yom Kippur. Some Jews repent hard on Yom Kippur, and some Jews party hard on Purim. In truth, both holidays are essential. Our internal reflection on Yom Kippur and our external celebration on Purim both propel us past life’s moments of chaos and pain, and help us embrace our potential to reveal goodness and light.