Erev Rosh HaShanah – 5774
Rabbi Jonathan Freirich
“Hineni,” I am here.
I
am present, in this moment, to celebrate the New Year, atone for the
mistakes of the past year, and turn towards the future ready to do
better. I am present to connect with my self, the people around me, and with our God.
“Hineinu”
We are present to begin our holy days together.
This
sentiment of presence at this moment connects us to historical and
traditional Judaism – the traditions of Jews for thousands of years.
Though
we call ourselves Reformers much later, reform in Judaism has been with
us from the beginning. The principles of reforming – individual choice,
creativity, innovation in the face of change, the use of wisdom from
all sources – all have been present in the Torah, and in Judaism, from
the start.
We evolve, we think about the future and how to respond
to it, we respect each other’s differences, we create priorities among
values, so that some, like compassion and hospitality, come before
others, like keeping kosher and laws of purity.
We follow very
closely in the footsteps of our ancestors in the Torah, in the Talmud,
in the Middle Ages. In this way we are like Jews have always been.
Most Jews coming to synagogue tonight will say or hear this word “Hineini”, “Here I am”.
These
are the words of Abraham, the first Jew and the first Reform Jew. At
the beginning of the Binding of Isaac God calls out to Abraham, and
Abraham responds,
Hineini, “Here I am”.
We all know the story…
God tested Abraham.
We
are left to figure out exactly what the test was. We say it was a test
of faith and obedience. Will Abraham sacrifice the child promised to
him, the child through whom Abraham’s reward from God – a great nation –
will emerge?
Every year we return to Binding of Isaac and every
year I try to find a new take on it. In this way, we are like Jews
throughout history trying to figure this story out. This year, reading
through some of the Hebrew commentaries on it, I found one small comment
by a 12th and 13th century scholar, Rabbi David
Kimchi. Rabbi Kimchi noted that if this had been about obedience alone,
wouldn’t God would have told Abraham, “Do this now”? But no, God said:
Go to the land of Moriah…
Moriah
was far away. God asked Abraham to take a three-day journey. Abraham
was eager to obey. He got up early and went, avoiding Sarah, knowing
that what he planned to do would upset her, to say the least.
Rabbi
Kimchi said that God meant to send Abraham on a long walk, to allow him
“l’hitbonen”, “to gain insight for himself”. Obedience was not the
whole test. God also tested Abraham’s ability to think, reason, and
learn. God intended Abraham to deliberate as much about the life of his
son, as he did about the lives of the people of Sodom and Gomorrah, for
whom he argued with God.
Then, along the way Isaac stopped and said:
Father!
And Abraham answered: Hineini/Here I am, my son.
First
Abraham was present for God, and now Abraham was present for Isaac.
Abraham showed us that we must be present for God AND for our families.
Isaac suspected something. He said: “Hey Dad, looks like we are going to go make a burnt offering – what’s on the menu?”
They
had been on the road for a few days, Abraham pondered God’s demand, and
had some doubts when Isaac asked this question. Obviously, he could not
be upfront with his son about the idea of offering him up as a
sacrifice, so Abraham decided to express trust in God – God would see to
the offering.
At first Abraham was eager, and now, in the middle
of the journey, perhaps less eager. Our classical rabbis didn’t like to
imagine Abraham boldly lying to Isaac, so they note that Abraham knew
that things would work out differently, since what he said, that God
would see to the lamb for the offering, was pretty close to how the it
ended up.
In no time we have Abraham holding the knife over Isaac.
At this instant, God’s messenger, called out to Abraham from heaven,
and Abraham again responded,
“Hineini/Here I am”,
ready
to hear you. And this moment of hesitation, brought on by Abraham’s
doubts from the long walk to Mount Moriah, let Abraham lift up his eyes,
and see the ram caught in the thicket, and then offer the ram instead
of Isaac.
Abraham listened. He obeyed one command. And then Abraham didn’t say to God, “Hold on, I’m in the middle of doing your command.”
Instead,
that still small voice of his conscience held his hand, gave him pause,
and allowed him to lift up his eyes and see the ram that had been there
from the start. Abraham’s openness to change, to an actual change what
God wanted, and Abraham’s devotion to the value of all life, saved
Isaac.
We do what Abraham did.
We look at our actions and think about them. We do not obey without question.
The
rabbis of the Mishnah and the Talmud were reformers of the most radical
order – they created new traditions and institutions when Judaism faced
the destruction of the Temple in 70 CE. In fact, they had been crafting
a new Judaism for over 200 years before the destruction of the Temple,
and so were best prepared to propose something new that could survive
the loss of our center.
The famous rabbis Hillel and Shammai lived
long before the destruction of the Second Temple, and already they
developed and debated home observances like Chanukah and Shabbat, and
worship outside the Temple. Synagogues and Houses of Learning were built
far from Jerusalem long before the Temple’s destruction. We don’t have
to rely on our rabbis’ memories of these buildings, many of us here have
visited the remains of ancient synagogues throughout Israel, including
the synagogue at Masada, many of them dating to over 100 years before
the common era.
In the wake of the destruction of the Temple, with
some places of learning and practices already established, our ancient
rabbis began centuries of conversations about how to live their new
Judaism, and wrote the Mishnah and the Talmud. These rabbis wrote the
first book of the Mishnah, Pirkei Avot, the Chapters of the Ancestors,
and explicitly connected the giving of Torah to Moses at Sinai in a line
of transmission of scholars all the way down to the themselves. Our
ancient rabbis wrote themselves into the Torah! What chutzpah!
“Hineinu.” The rabbis were present.
They were present for to make the changes that helped Judaism survive.
Abraham
became present and opened up to the change that a long walk might offer
him. The rabbis who created our Judaism opened up all Jews to new
ideas: the synagogue could evolve from the Temple, prayer could evolve
from sacrifices, and books could contain our legacy of wisdom.
The
rabbis of this early Rabbinic Period revitalized Passover, and made it
into a home observance. They promoted the head of household into the
master of ceremonies for the Passover Seder, which they created to celebrate one of our most central holidays. They took things out of the Temple court and made them part of our home lives.
When
faced with a need to change and evolve, these early rabbis rose to the
occasion and spent 500 years crafting a process for figuring out how to
do Jewish – today we call the record of that work the Mishnah and the
Talmud.
Not only did they create new Jewish rituals and
institutions, the rabbis also knew that they couldn’t push it too far.
At one point in the Talmud’s discussions of Shabbat they actually admit
that they could derive more restrictions for Shabbat than they could
convincingly ask Jews to observe. The rabbis knew that our opinions
mattered too. Our Talmudic rabbis were present for the what Jews cared
about.
“Hineinu.” We are present to learn from everyone.
Like
our reforming ancestors before us, Reform Jews today revere knowledge
from all sources. We aim to incorporate any wisdom that seems to work.
Maimonides, one of the most important Jewish scholars in our history, wrote in the 12th
century that should the popular understanding of the creation of the
world ever differ from the one described in Genesis, then we Jews should
read our story as a good story, not a description of reality. We have
been a scientifically minded people for a long time, always attempting
to find a path that includes our historical writings and the truths of
the times we live in.
Maimonides was also an esteemed authority in
secular learning – he was revered by non-Jews as a doctor, as an
astronomer, and as a philosopher. Before Maimonides, the rabbis of
antiquity incorporated Greek philosophy into the Talmud. After
Maimonides Renaissance commentators on the Torah used the same
psychological thinking that informed Shakespeare. We love to learn, and
we love to learn from any source.
The Torah is the symbol of our wisdom, not the entirety of it.
We
Reform Jews understand this, we have been present for it, and we follow
along paths that were well-trod long before the founding of the Reform
movement.
“Hineinu.” We are present to learn from any and all sources of wisdom.
Our modern Reform Judaism emerged when 19th Century German Jews needed an authentic Jewish experience that connected them to their pasts and also allowed them to say,
“Here we are,
in a synagogue with others who share our values.”
Jews
with secular educations began to succeed and live well in German cities
of the early 1800’s. The Judaism they found there reminded them of the
little synagogues in the shtetls that their grandparents had left behind
decades before. They no longer dressed, spoke, worked, or lived like
people from the country, so the religion from the country no longer
spoke to them either. They began with a few simple innovations: a prayer
book written with German translations, a sermon given in German instead
of Yiddish. Tthey followed the teachings of the Talmud, that emphasize
that prayer must be said in a language that people understand.
These
urban Jews spoke German and not Yiddish, and needed to understand the
holy words of their prayers, and the sermons of their leaders.
These
early Reformers met their new needs. With thought and deliberation,
over time, they followed Abraham’s model of “l’hitbonen”, to build
insights for themselves, and in turn to build a Reform Judaism out of
the Judaism of the past, using historical values and principles and
applying them to their new situation, exactly like the rabbis of the Talmud.
Reform
Judaism is mainstream, traditional, and historical Judaism. When we
innovate we respond in a traditional and evolutionary manner to changes
in our situations.
The reaction against these innovations became Orthodoxy.
Yes,
that’s right – Reform Judaism came first, and the reaction against it,
Orthodoxy, second. And in perfect Jewish form, early Orthodox Jews felt
Judaism was in crisis and created a new idea about Judaism, a rigid
conservatism, a resistance to change that in and of itself was a new
form of Judaism. Judaism reacts to the times, and we often come up with
different reactions.
“Hineinu – here we are!”
We Reform Jews are heirs to a long line of Jews who took reforming seriously.
We are here and present to listen and learn from our ancient traditions, and see how best to apply them to our situations today.
We are here to learn from each other, from other Jews, and from the best that science and human thought has to offer.
We are here to be present for each other as Jews who care deeply about who we have always been, and who we may yet become.
We
are here, and we stand between the rich history of the Jewish people,
and the promise of a future that we will build together.
Hineinu – we are present.
Like Abraham, the ancient rabbis, and all of our sages:
We
are present for God, we are present for our families, we are present
for our greater communities, and we are present to be Reform Jews.
L’shanah
Tovah, a good year, a year of growth and reform, a year of authentic
Judaism which is ours to make, a better and brighter 5774 for us all.
