Rabbis Without Borders
Rabbis Without Borders is a dynamic forum for exploring contemporary issues in the Jewish world and beyond. Written by rabbis of different denominations, viewpoints, and parts of the country, Rabbis Without Borders is a project of Clal – The National Jewish Center for Learning and Leadership.
We live with a practical tradition. We begin the New Year with ten days devoted to introspection. Between Rosh Hashanah and Yom Kippur we are asked to review our past; failures and victories, to evaluate our relationships and how we can make things better for ourselves and those we care for. We take stock of our lives and try to put ourselves back on the right path. “Chet” is the Hebrew word commonly translated as “sin.” It is derived from the term which means “to miss the target.” The assumption is that sin is a mistake; an action we would correct if possible. It is human to make mistakes—it is brave to try to correct them. This makes “Teshuvah” translated as “to return” an attainable task. We are not expected to be perfect but we are expected to clean up the messes we have made.
Our tradition identifies two categories of relationships; those we have with each other and those relationship we have with God. The mistakes we make fall into these categories as well: The ways in which we hurt others and the ways in which we hurt God.
Isn’t it incredible that we can hurt God? Some may disagree and ask, “How can a perfect God be concerned with our sins?” In my opinion it is a measure of God’s love for us that God created a relationship in which God is affected by our actions. And, while some may say this is only a metaphor —I am not so sure. If one truly believes in the concept of “Tikun Olam,” and recognizes our responsibility to fix the world, how can God not be disappointed and hurt when we fail?
This interplay between “Teshuvah” and “Chet,” our relationship to others creates a very involved dynamic and ideally forces us to face our frailties and responsibilities. We have made mistakes—how can we atone for them? We are always in need of repentance and atonement.
We learn from the Midrash (Mishle 6:6):
The students of Rabbi Akiva asked him, “Which is greater, Teshuvah or Tzedakah?
He answered them, “Teshuvah, because sometimes one gives Tzedakah to one who does not need it. However, Teshuvah comes from within (it is always needed).” They (the students) said to him, “Rabbi, have we not already found that Tzedakah is greater than Teshuvah?”
How does one explore Judaism and derive deep meaning from it? What if you want to strengthen your Jewish identity? One way is to become introspective and find yourself in intense moments we create through silent ritual and prayer. This is the essence of “Teshuvah,” the “return to one’s tradition. This is one way, and it is a good way. But it is not the only way.
Another way to achieve this goal is to immerse oneself in Tzedakah. To experience the intensity of giving a bag of school supplies to a child who has never had them before, delivering 20,000 pounds of food to a shelter in Mississippi or building a house in Appalachia—is a way becoming close to God.
I can tell you this; when I am alone and feel in the dark, scared and aware of my mortality, when I am in pain, it is the Tzedakah experiences I dust-off and recall. They bring me back. Ritual and prayer are vital expressions of my identity and form the basis of my observance, but my humanity comes from Tzedakah.
Pronounced: MIDD-rash, Origin: Hebrew, the process of interpretation by which the rabbis filled in “gaps” found in the Torah.
Pronounced: roshe hah-SHAH-nah, also roshe ha-shah-NAH, Origin: Hebrew, the Jewish new year.
Pronounced: yohm KIPP-er, also yohm kee-PORE, Origin: Hebrew, The Day of Atonement, the holiest day on the Jewish calendar and, with Rosh Hashanah, one of the High Holidays.