Tag Archives: Judaism

Yom Kippur: Beyond the Rituals

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Tonight begins Yom Kippur, the sacred Day of Atonement in Judaism. As we embark on this solemn journey, grappling with the concept of atonement may be difficult. Yom Kippur urges us to contemplate, repent, and ask for forgiveness. The rituals and traditions of this holy day raise questions about their significance.

On this sacred day, there are five prescribed abstentions:

  1. Refrain from eating and drinking.
  2. Avoid wearing leather shoes.
  3. Abstain from bathing or washing.
  4. Do not anoint oneself with perfumes or lotions.
  5. Abstain from marital relations.

How do we interpret these abstentions?

Abstaining from routine activities such as eating, drinking, and social interactions holds symbolic significance within our spiritual practices. It allows us to seek a connection with the divine through sincere vulnerability. This state of being stripped down and solitary enables us to approach God authentically.

Fasting serves as a tangible expression of repentance and spiritual contemplation. Conversely, refraining from wearing leather shoes symbolizes humility before the divine. Additionally, abstaining from bathing, using perfumes or lotions, and engaging in marital relations underscores the prioritization of spiritual needs over physical comforts. Collectively, these abstentions create an atmosphere of solemnity, fostering deeper engagement in prayer and facilitating spiritual growth.

So, what is our directive?

During Yom Kippur, the Jewish community gathers in the synagogue to pray individually and connect with G-d. As a community, they confess their sins and seek forgiveness, even though G-d grants forgiveness individually. This forgiveness transforms a day of fear and solemnity into a festive occasion, as G-d establishes “at-one-ment” between humanity and Himself. In Hebrew, “Teshuva” signifies the annual opportunity to return to G-d by acknowledging one’s transgressions and seeking forgiveness. This is the essence of atonement.

Yom Kippur follows the model of the first day of G-d’s forgiveness when the Israelites received absolution for worshiping the golden calf in the desert while Moses ascended the mountain to receive the Heavenly Torah.

The Lord said to Moses: “I have seen these people, and they are indeed a stiff-necked people. Now leave Me alone so that My anger may burn against them and consume them. Then I will make you into a great nation.”

Moses went back to the Lord and spoke:

“Oh, what a great sin these people have committed! They have made gods of gold for themselves. Yet now, if You would only forgive their sin. But if not, please blot me out of the book that You have written.”*1

Thus began the initial real-life process of sin and reconciliation between G-d and the Children of Israel. Despite their transgressions, this path eventually led to ultimate reconciliation and forgiveness. The day of absolution came forty days later when Moses descended the mountain for the second time. On this occasion, G-d accepted the People’s remorse, and Moses presented the second set of Tablets, the Jewish covenant. This narrative serves as the foundational model for the observance of Yom Kippur.

Yom Kippur as a Framework for Reconciliation

Yom Kippur provides a framework for seeking forgiveness and reconciliation with G-d after significant missteps. Despite its fasting rituals, the day embodies not only solemnity but also joy, reconciliation, and the prospect of stepping into the future revitalized.

How does this transformation process happen?

I recently found a helpful video by Rabbi Manis Friedman explaining forgiveness and reconciliation. He discusses two types of forgiveness. The first is natural forgiveness, where you forgive someone who has hurt you to let go of the pain. However, this may not restore the relationship to its previous state.

The second type is forgiveness of reconciliation, occurring when the wrongdoer admits their mistake and genuinely seeks forgiveness. This type can lead to significant change, as realizing the person’s importance in your life can soften your heart. You can watch the video from 9:12 to 20:28 min here.

Moreover, I’ve realized how important this insight is for addressing the struggles of Indigenous and black communities facing historical racism. The complexities surrounding “apologies” make these challenges even more intricate.

Are these apologies genuinely sincere?

This question arises when we receive an apology, and it is not always easy to answer. There are two types of apologies: a simple “I’m sorry” without any commitment to change, and the second, where the person acknowledges their past wrongs and promises to make things right. This second type is more meaningful, as it brings about justice and helps in reconciliation, leading to a deeper mutual understanding and stronger relationships than before.

Embracing the Lessons of Yom Kippur

Yom Kippur exemplifies the power of self-reflection, repentance, and the journey to forgiveness. It offers a timeless framework that resonates deeply with our contemporary struggles for justice and healing. As we navigate the complexities of forgiveness, may we draw inspiration from the rituals of this sacred day, embracing the potential for personal and communal transformation. By acknowledging our shortcomings and committing to meaningful change, we can foster deeper connections and a more compassionate world.

Footnote:

  1. www.biblehub.com

The Intersections of Judaism and Buddhism with Rabbi Lew

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At a family gathering in January 2012, hosted at the Stanford Hillel House in Palo Alto, California, I was introduced to Rabbi Lew’s discourse on the comparison of Judaism and Buddhism. Intrigued, I decided to extend my stay to attend his lectures.

Rabbi Lew’s presentation delved beyond conventional religious traditions, exploring the core tenets of Buddhist philosophy and Jewish thought, primarily focusing on the Four Noble Truths. He thoroughly analyzed spirituality and philosophy, shedding light on the essence of existence and the pursuit of nirvana to overcome life’s challenges. According to the Buddha’s Noble Truths, the leading cause of universal suffering is the craving or desire for what one lacks. The following Truths outline ways to alleviate suffering, primarily by releasing desires.

Rabbi Lew shared an anecdote about introducing the First Noble Truth, emphasizing the universality of suffering. He recounted moments when the audience felt relief, expressing a sentiment akin to, “You mean it’s not just us!” This shared recognition revealed how people all over the world have similar experiences that go beyond differences in culture and religion.

Suffering and its Role in Jewish Thought

Rabbi Lew then shifted his focus to Jewish thought, emphasizing the significant role of suffering. He traced this concept to the first Masechet in the Talmud, Berakhot 5B. Rabbi Lew extensively explored this profound theme from various perspectives, asking essential questions: What is the nature of suffering? Is there a purpose in enduring it? And what spiritual insights might be gleaned from it?

In the Talmudic tradition, the Gemara meticulously discusses the subtleties of torment and adversity, covering countless pages without arriving at a conclusive answer. The following narrative offers a moment of clarity:

“Rabbi Yoḥanan’s student, Rabbi Ḥiyya bar Abba, fell ill. Rabbi Yoḥanan entered to visit him and said, ‘Is your suffering dear to you? Do you desire to be ill and afflicted?’ Rabbi Ḥiyya said to him, ‘I welcome neither this suffering nor its reward.’ So Rabbi Yoḥanan said to him, ‘Give me your hand.’ Rabbi Ḥiyya bar Abba gave him his hand, and Rabbi Yoḥanan stood him up and restored him to health.

Similarly, Rabbi Yoḥanan fell ill. Rabbi Ḥanina entered to visit him and asked, ‘Is your suffering dear to you?’ Rabbi Yoḥanan said to him, ‘I welcome neither this suffering nor its reward.’ Rabbi Ḥanina said to him, ‘Give me your hand.’ He gave him his hand, and Rabbi Ḥanina stood him up and restored him to health.

The Gemara asks, ‘Why did Rabbi Yoḥanan wait for Rabbi Ḥanina to restore him to health? If he could heal his student, let Rabbi Yoḥanan stand himself up.’

The Gemara answers, ‘A prisoner cannot generally free himself from prison but depends on others to release him from his shackles.'”

This Talmudic discussion highlights the Jewish perspective that suffering is a shared experience, often requiring the support and presence of others to overcome it—a stark contrast to Buddhism’s focus on individual release from desires as the path to alleviating suffering.

A Personal Journey: From Zen to Judaism

After the lecture, Rabbi Lew shared an exciting chapter of his life with us during dinner. He had once lived as a carefree Zen Buddhist priest in the lively streets of San Francisco. However, his life took a dramatic turn when he fell deeply in love with his future wife, which led to a significant transformation. This profound shift eventually brought him to embrace the roles of a husband, father, and devout practitioner of Judaism. He chose to step away from the peaceful embrace of Buddhist philosophy and immerse himself in the sacred traditions of his Jewish heritage.

Judaism vs. Buddhism: Diverging Paths to Meaning

In another presentation, Rabbi Lew compared the foundational teachings of Buddhism’s Third and Fourth Noble Truths, which form the basis of the Eightfold Path. This path consists of eight practices to alleviate suffering, including right view, right resolve, right speech, proper conduct, right livelihood, right effort, right mindfulness, and right samadhi.

However, Rabbi Lew challenged the idea that Judaism’s primary goal is to fix suffering. Instead, he explained that Judaism aims to make every moment sacred by connecting with the divine daily. To achieve this, Judaism provides guidelines called halacha, which direct how to live in every moment, based on the Torah and the Oral Torah. These guidelines include 613 mitzvot, or commandments, for leading a righteous life.

He emphasized that in Judaism, “right living” means “bringing holiness to every moment.” While both traditions acknowledge suffering, Judaism’s approach emphasizes sanctifying life itself rather than solely seeking relief from suffering. This profound perspective is reflected in Rabbi Lew’s works, such as “One God Clapping: The Spiritual Path of a Zen Rabbi,” in which he narrates his journey of becoming a compassionate hospice worker and an ordained rabbi overseeing a growing congregation in San Francisco.

His other notable works include “This Is Real, and You Are Completely Unprepared: The Days of Awe as a Journey of Transformation” and “Be Still and Get Going: A Jewish Meditation Practice for Real Life.” Rabbi Lew’s insights continue to inspire readers, offering timeless lessons on engaging with the sacred and navigating life’s challenges, even after his unexpected passing in 2009.

Reflection

Reflecting on Rabbi Lew’s teachings, it becomes evident that his ability to bridge two rich spiritual traditions—Judaism and Buddhism—offered invaluable lessons on the human experience. His legacy continues to guide those seeking meaning and purpose, transcending the boundaries of religious identity. Even after his passing, his wisdom remains a source of comfort and inspiration for those who journey through life, grappling with its inevitable challenges.

 

Footnote:

  1. “Eightfold Path.” Encyclopaedia Britannica, www.britannica.com/topic/Eightfold-Path.
  2. “What is the Talmud?” Chabad.org, www.chabad.org/library/article_cdo/aid/3347866/jewish/What-Is-the-Talmud.htm.
  3. “Gemara: The Essence of the Talmud.” My Jewish Learning, www.myjewishlearning.com/article/gemara-the-essence-of-the-talmud/.
  4. “Talmud.” Encyclopaedia Britannica, www.britannica.com/topic/Talmud.