Jewish Holidays by Michael Strassfeld

Author:Michael Strassfeld [Strassfeld, Michael]
Language: eng
Format: azw3, mobi
Publisher: HarperCollins
Published: 2011-09-12T16:00:00+00:00

As scholars have often noted, there is a basic difference between the orientation of the biblical Yom ha-Kippurim and Yom Kippur after the destruction of the temples. In biblical times, Yom Kippur served the function of cleansing the sanctuary, the abode of God, of any impurity, or ritual pollution, that might have penetrated the priestly system of controlling that which enters the sanctuary. Accidentally, or without the knowledge of the priests, violations of the Torah’s code of holiness might accumulate to a dangerous level. Too much pollution will render the sanctuary defiled and push the divine presence away. So, whether it really is needed or not, once a year, on Yom Kippur, the sanctuary is purified lest the buildup of pollution become too serious.

Our Yom Kippur focuses on the behavior of the individual in his or her personal life and on the interaction of the community of Jews. Nevertheless, the motivation behind the biblical Yom Kippur is worth holding in mind. We must scrutinize our own lives carefully at least once each year so that we do not allow unwanted behavior to become so rigid that it will be too difficult to undo. We must repair the wounds we have inflicted before they develop into permanent ones. We must recharge our communities with a devotion to God and the holy lest we lose all sight of our purpose.

E.GR.

In some not-so-traditional temples, people other than officiants also prostrate themselves, encouraged by the leaders of the service to join in this affecting ceremony. Moving to the grandeur of the awesome alenu melody for this day, with eyes closed, one drops to the knees at va-a-nach-nu kor-im, stretches forward at u-mish-tai-chavim, and places the forehead itself to the ground at u-mo-dim, remaining prostrate until the cantor, after some pause, resumes with lif-ne melekh, etc. At that point, either assisted by others or on one’s own, one slowly rises and again opens the eyes.

It would be difficult to describe the inner effects of this act of prostration, but I do urge the reader to allow him/ herself the experience of this ancient Jewish prayer posture—especially if one is already acquainted with or drawn to asanas (particular body postures in Hindu prayer). I can hardly overstate the power of this bodily position to evoke a sense of reverence and humility before the Divine. In the Bible we often read of prostration as an almost instinctive response to the sense of divine presence; in our day, by reverse dynamic, this same act of prostration may help us sense the divine presence.

E.GE.

What have the laws of forbidden sexual relations to do with Yom Kippur? Well, among the many natural forces that move our lives are the sexual ones. On Yom Kippur we try, through fasting and other abstinence, to put such drives out of our minds and devote our attentions to our spiritual beings alone. As Yom Kippur wears on, the afternoon Torah reading reminds us to keep the lid on our physical passions and keep our minds on the demanding process of teshuvah.

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