For me, the year has always begun in September. I grew up near Boston, and part of this feeling, surely, is that the season changes then, that summer ends and school begins, that in the stores suddenly there are reminders of what’s to come: Halloween masks, potted burgundy chrysanthemums, pumpkins for sale in bins at the farm stands. Of course, September, in most cases, marks the beginning of the High Holidays. It falls late this year, the bulk of the Days of Awe spilling over into October. As I write this, we’re half a month away, and in New England, there is still the residual film of summer hanging over everything. Rosh Hashanah and Yom Kippur are, perhaps, the most benevolent of all our holidays, a time devoted, in part, to an introspective critique of our sins and misgivings, our failings, the grievances we carry. I took the title of my collection of short stories,
The Book of Life
, from the part of the High Holiday liturgy which has been my favorite since I was young: On Rosh Hashanah It is Written, On Yom Kippur It is Sealed. The stories in my book are about family – about the enduring struggle between father’s and their sons, about the difficulties between brothers. But in a large part, the stories are about the sins and errors we commit against those we love.
Growing up, these were the only services we attended. We weren’t alone. The annex of our synagogue was opened to accommodate those, like us, who still found it necessary to attend. This is the story of so much of the Reform experience this last half-century, a loosening of the traditions, a slackening, a burgeoning secular identity. But it has never been a puzzle to me why these holidays remain so important. There is a solemnity, and a sober holiness to the sight of the bereaved standing among their neighbors to recite the Mourner’s Kaddish. There is the insistence of the Yahrzeit candle, and the sweet symbolism of apples and honey. And there is a certain beauty to the idea that transgressions suffered in private can be absolved in public.