Rabbi Joshua Waxman: September 2007 Archives

Rabbi Grossman’s post on the wish “Next year in Jerusalem” reflects the fact that for much of Jewish history Jerusalem has been more of an ideal than a historical or geographical reality. It is only in the last hundred-odd years that Jews have been able to return to Jerusalem in larger numbers and only in the past 40 that they have had access to the holiest sites in the city. It is only in our time that we must live with the tension Rabbi Grossman articulates-–between the vision of an ideal and the reality whose flaws and imperfections are thrown into even greater relief when compared with that perfect vision.

The gap between the reality and the ideal, I think, can bear great meaning for us in this season. We strive to do teshuvah –-to honestly reflect on our behavior over the past year, make amends, and change our ways--this is the ideal. In reality, we are lucky if we even make it part way there. And yet rather than denigrating ourselves for failing to live up to this impossible vision, we can reflect that there is still value in striving for the ideal while affirming what we have accomplished: Jerusalem as it is.

We are not perfect, the world is not perfect. When we say “Next year in Jerusalem,” we hold up that perfect vision to signify the damage and imperfection that remain in the world and within ourselves. Just as we break a glass at the conclusion of a wedding, acknowledging those places of brokenness even at our moment of greatest joy, we must be aware of our own shortcomings even as we come out of Yom Kippur, as sin-free and right with God as we will get in this lifetime. Jerusalem serves as a symbol both of the ideal we strive for and the lesser reality, which we attain. And that is precious despite its imperfections.

With Rosh Hashanah and Yom Kippur fast approaching, Jews around the world are supposed to be reflecting on our behavior over the past year by acknowledging our wrongdoings, asking forgiveness, and committing to doing better in the year ahead. It is interesting to note that I use the terms “acknowledge our wrongdoings” and “ask for forgiveness” instead of “confess our sins” and “repent” –-it’s language that is much more comfortable to many in the Jewish community than language dealing with sinfulness and repentance, despite the fact that this is the traditional language of the season.

There are several reasons for our discomfort with the language of “confessing sins.” Besides the general sense that it sounds like Christian rather than Jewish language, sin is a difficult concept for many, acknowledging that our behaviors may not be “merely” transgressions against ourselves or other people, but against God’s will. We can certainly acknowledge that some actions, like murder or child abuse are undeniably evil but, thank God, most of us have not done such things. So where does that leave the rest of the bad behaviors we’ve engaged in from lying to cheating to being emotionally absent from our children? Are these actions sins?

I appreciate Rabbi Stern’s insightful and eloquent plea for the American Jewish community to make a concerted effort to begin building bridges to the Muslim world and to the American Muslim community in particular. It certainly is one of the gravest areas we need to address as we do a communal cheshbon ha-nefesh (spiritual accounting) ahead of Rosh Hashanah.

Another area that needs urgent attention--equally dire and even more frustrating because it is self-generated--is the tenor of discussion within our own community as different segments act in increasingly polarizing ways and use increasingly provocative language in an attempt to delegitimize others.