Archive for the '8.4.2 Purim to Passover' Category

The King is Listening: The New Year and COVID-19

How many new years do we have? As we learn in the Mishnah in Rosh HaShanah:

There are four new years:The first of Nisan is the new year for kings and for festivals. The first of Elul is the new year for the tithe of beasts. Rabbi Elazar and Rabbi Shimon say: the first of Tishri. The first of Tishri is the new year for years, for shmitta and jubilee years, for planting and for [tithe of] vegetables. The first of Shevat is the new year for trees, according to the words of Bet Shammai. Bet Hillel says: on the fifteenth of that month. ( Rosh HaShanah 1:1)

It seems clear that Rosh Hodesh Tishre beat out the other three to be the Rosh HaShanah. Tishre is the ” new year for years, for shmitta and jubilee years, for planting and for [tithe of] vegetables”, but what about Nisan and “the new year for kings and for festivals”? Maybe with all of the darkness I am searching for a new beginning, but I still think that there is something here to explore the New Year of Nisan. But to do this we need to explore the lead up to Tishre.

According to Hasidic thinking the days of Elul from the ” the new year for the tithe of beasts” are the time when “the King is in the field.” The metaphor follows that gaining an audience with the King during Tishrei is a whole to-do. We must travel to the capital city, arrange an appointment, and then get permission to enter the palace. It may be days or weeks before we are finally allowed to enter. And even then, when we do finally get to see the King, the audience is likely to be short and very formal. Lost among the throngs of people, it is hard to imagine it being a deeply personal interaction. Since very few of us actually live in the capital city, these royal surroundings we experience during the High Holidays makes us feel out-of-place. By the time we get there we might have even forgotten why we came to seek the audience of the King in the first place. It hardly seems like a good plan for a meaningful experience.

Once a year, the King leaves the capital to visit the various constituents of the Kingdom. According to the Rabbi Schneur Zalman (the first Lubavicher Rebbe) during Elul “anyone who desires is granted permission and can approach the King and greet the King. The King received them all pleasantly, and shows a smiling countenance to all” (Likkutei Torah, Re’eh 32b) Now a King can’t just enter a city unannounced. This explains the shofar blowing throughout Elul. Here in the field the formality is transformed into familiarity. We the common folk are allowed to come out to greet the King and receive personalized blessings. During Elul, with limited effort, the King is accessible. We just need to go out and greet the King.

This idea that God is accessible during the month before Rosh HaShana got me thinking about the time we are in now. We know that on Passover God is passing over our homes, but where is the King  during the month leading up to Passover? We read in Exodus:

And the Lord continued, “I have marked well the plight of My people in Egypt and have heeded their outcry because of their taskmasters; yes, I am mindful of their sufferings.I have come down to rescue them from the Egyptians and to bring them out of that land to a good and spacious land, a land flowing with milk and honey, the region of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites. Now the cry of the Israelites has reached Me; moreover, I have seen how the Egyptians oppress them. Come, therefore, I will send you to Pharaoh, and you shall free My people, the Israelites, from Egypt.” (Exodus 3:7-10)

In this period God is up on high, but the King is not deaf to our collective suffering. The Prime Mover is moved by our crying and suffering. When we are preparing to “see ourselves as if we were slaves in Egypt”, God removes the barriers so that God can hear our crying.

Exactly a month prior to Passover we celebrate Purim. There the Megilah depicts Haman putting into motion a plan to kill all of the Jews. When hearing about the plan Mordechai is deeply saddened. There we read:

When Mordechai learned all that had happened, Mordechai tore his clothes and put on sackcloth and ashes. He went through the city, crying out loudly and bitterly,until he came in front of the palace gate; for one could not enter the palace gate wearing sackcloth. ( Esther 4:1-2)

But who is there to hear his crying? In the story of Purim there is no God. The King is absent from this story. Interestingly,  later on we see the story shift when Ahashverosh cannot sleep in his castle. There we read:

That night, sleep deserted the king, and he ordered the book of records, the annals, to be brought; and it was read to the king. There it was found written that Mordecai had denounced Bigtana and Teresh, two of the king’s eunuchs who guarded the threshold, who had plotted to do away with King Ahashverosh. “What honor or advancement has been conferred on Mordecai for this?” the king inquired. “Nothing at all has been done for him,” replied the king’s servants who were in attendance on him. ( Esther 6:1-3)

In the story of Purim the King is hidden. But it seems that the King hears our crying via agency of  Ahashverosh.  While this king sleeps, we know from Psalms that the King does not. There we read:

Behold, God the protector of Israel does not rest or sleep  (Pslam 121:4)

It is not immediate, but the story shift from a tragedy to a comedy because Mordechai’s cries are answered.

While the month before Tishre is a time when “the King is in the field” , the month before Passover is a time when the King hears our crying. While playful, the Rabbi Levi Yitzchak of Berditchev explained that Pesach literally means pehsach, “the mouth (peh) talks (sach).” On Pesach, the mouth talks about the wonders and miracles of liberation. On the most fundamental level, our greatest freedom is using our voices. But before we can experience liberation we need to be able to articulate our suffering and give voice to pain.  The lead up to the new year of Nisan and Pesach is God reminding us that God is open to hearing our pehsach- our voices crying.

We do not need the God of Elul now. Even if “the King is in the field”, most of us are stuck at home. We need the God from the run up to the new year of Nisan. This year more then ever in my life people around the world are crying, isolated, living with anxiety, or are suffering from being sick. We need liberation. We need to support the Moshes in the medical profession who are working non-stop to save us. We need to cry out for what is important and hope that God will be moved by our tears.  I hope that the King is listening.

-Drawn from a similar post from Elul

 

Big Choices: The Chosen People and Shabbat HaGadol

While the first mitzvah – commandment given to the Jewish people was to designate the new month, but according to the Peri Hadash it was actually Shabbat HaGadol. He writes: On this day the Jewish people were commanded to fulfill their first mitzvah which was to set aside the lamb as a sacrifice. The reason that this day was called Gadol- large, because this itself was a significant and great achievement. By fulfilling this first mitzvah they became like a child maturing into adulthood – they celebrated their Bar/Bat Mitzvah. In this light, the name Shabbat HaGadol would translate: The Shabbat the Jews became gadol/mature adults.

According to the Tur it was commonly understood that the lamb was the Egyptian deity. Many Jews, after 210 years of immersion within Egyptian civilization, had also adopted this animal as their god. When God commanded that a lamb be set aside and tied to the bed for four days in anticipation of sacrifice, the Jewish people abandoned their idolatrous practice and courageously fulfilled this mitzvah in the eyes of the Egyptian people, thereby demonstrating their complete trust and faith in God. The choice to sacrifice this lamb was in no ways trivial.

This helps deepen our understanding of the Peri Hadash. We the Jewish people only become the Chosen People when we make this choice. In a time when we could all opt out of being Jewish, the choice to live a Jewish life itself makes us Chosen.

ProcrastiNation: Why We Eat Matzah on Passover

In preparation for Shabbat HaGadol I ask myself, why do we eat Matzah on Passover? As we read in the Haggadah:

Because the dough of our fathers did not have time to become leavened before the King of the kings, the Holy One, blessed be God, revealed God’s self to them and redeemed them. Thus it is said: “They baked Matzah-cakes from the dough that they had brought out of Egypt, because it was not leavened; for they had been driven out of Egypt and could not delay, and they had also not prepared any [other] provisions.” (DIY Haggadah)

So when the time came for them to leave they did not delay, but that final plague was not the first time they heard of their pending exodus. Moshe came and told the slaves of the plan to leave Egypt. It seems as though the Israelites were surprised by the exodus. Or is it that they doubted that it was possible? You would think that they would have prepared some provisions. Maybe some bagels for the trip, they travel quite well. Can you even imagine what our Passover brunch spread would have been like? But that is not the case. We are stuck eating Matzah.

It seems that Pharaoh was not alone in doubting that God would redeem the people from their bondage. While we call it the bread of affliction, the affliction in question seems to be procrastination. The slaves procrastinated in getting ready to leave the world they knew. We all can relate. On a mundane level we all run late and wait until the last-minute to get things done. But on a deeper level we are all a little slow in working to be the change that we want to see in the world. As the expression goes, failure to prepare is preparing to fail. As we eat this “bread of procrastination” we should liberate ourselves from habits of being a “ProcrastiNation”. As quoted by MLK in his moving Letter from a Birmingham Jail, “justice too long delayed is justice denied.” We must believe, plan, and move swiftly to free our world from injustice. Eating Matzah reminds us not to delay.


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