THREAD #Elul -> The place of doubt in Judaism is very interesting because most people define faith as certainty. I define faith as the courage to live with uncertainty.
The truth is that you can look at the world and find it meaningless; you can look at the world and find it meaningful. If you're looking for a life without doubt, without risk and without uncertainty, stop living because you cannot really live without taking risks.
In fact, the Bibles makes it pretty clear that God took a massive risk when He created humanity & that risk didn't play out well because by Genesis chapter six God regrets that He ever created man in the first place & it grieved Him, to His very heart, a key sentence for me.
One of the most beautiful in the whole of Judaism occurs early in the Book of Jeremiah.
We say is on Rosh Hashanah, “zacharti lach chesed neuraich,” I remember the kindness of your youth, the love of your betrothal, “leich teich acharei bamidbar be’eretz lo zerua’ah,” how you were willing to follow me into an unknown, unsown land.
Jeremiah is saying God loves the Jewish people because they had the courage to take the risk to go into a place they've never seen before, with no map and no roads, just the pillar of cloud and the pillar of fire. Judaism means the courage to take a risk.
The whole of life is facing the unknown; because even though we can look up to the heaven and see a hundred billion galaxies, each with a hundred billion stars, and when you can look within us at the human genome where there's 3.1 billion letters of genetic code, we can know…
…everything, but there is one thing we will never know: what tomorrow will bring. We face an unknown, an unknowable, future; that means that every single course of action we take, every commitment, has its underside of doubt.
It's the ability to acknowledge that doubt, and yet say, “Nonetheless, I will take a risk.” That is what faith is: not the absence of doubt, but the ability to recognise doubt, live with it, and still take the risk of commitment.
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As we approach Rosh Hashanah, Yom Kippur and the start of the Jewish year, here are ten short ideas from Rabbi Sacks zt"l which might help you focus your davening and ensure you have a meaningful and transformative experience.
(1) Life is short. However much life expectancy has risen, we will not, in one lifetime, be able to achieve everything we might wish to achieve. This life is all we have. So the question is: How shall we use it well?
(2) Life itself, every breath we take, is the gift of God. Life is not something we may take for granted. If we do, we will fail to celebrate it. Yes, we believe in life after death, but it is in life before death that we truly find human greatness.
THREAD -> #Succot is the festival of insecurity. It is the candid acknowledgment that there is no life without risk, yet we can face the future without fear when we know we are not alone.
God is with us, in the rain that brings blessings to the earth, in the love that brought the universe and us into being and in the resilience of spirit that allowed a small and vulnerable people to outlive the greatest empires the world has ever known.
Succot reminds us that God’s glory was present in the small, portable Tabernacle that Moses and the Israelites built in the desert even more emphatically than in Solomon’s Temple with all its grandeur. A temple can be destroyed. But a succah, broken, can be rebuilt tomorrow.
THREAD -> #Succot is the time we ask the most profound question of what makes a life worth living.
Having prayed on Rosh Hashanah and Yom Kippur to be written in the Book of Life, Kohelet (the book we read on Succot) forces us to remember how brief life actually is, and how vulnerable. “Teach us rightly to number our days, that we may gain a heart of wisdom” (Ps. 90:12).
What matters is not how long we live, but how intensely we feel that life is a gift we repay by giving to others. Surely this is a message that resonates even more forcefully this year as we approach Succot in the midst of the global coronavirus pandemic.
THREAD -> More than any other festival, #Succot (which begins on Friday evening) represents the dual character of Jewish faith. We believe in the universality of God, together with the particularity of Jewish history and identity.
All nations need rain (which we pray for on Succot). We are all part of nature. We are all dependent on the complex ecology of the created world.
We are all threatened by climate change, global warming, the destruction of rain forests, the overexploitation of non-renewable energy sources and the mass extinction of species.
There is an old story that I find incredibly moving and powerful, particularly as we approach #YomKippur in the midst of the coronavirus pandemic (and which appears in my 'Ceremony & Celebration' educational resource for Yom Kippur -> rabbisacks.info/2E0XMhR).
One Yom Kippur, the Baal Shem Tov was praying together with his students, and he had a worrying sense that the prayers were not getting through, and the harsh heavenly decree against the Jewish people was not being overturned.
As Ne’ila approached, and with it the final opportunity for the Jewish people to avert this harsh judgement, he and his students increased their fervour and passion in their prayers, but to no avail.
“Wherever you find God's greatness,” said Rabbi Yohanan, “there you will find His humility.” And wherever you find true humility, there you will find greatness.
That is what #YomKippur is about: finding the courage to let go of the need for self-esteem that fuels our passion for self-justification, our blustering claim that we are in the right when in truth we know we are often in the wrong.
Most national literatures, ancient and modern, record a people's triumphs. Jewish literature records our failures, moral and spiritual. No people has been so laceratingly honest in charting its shortcomings. In Tanakh there is no one without sin.