Erev Rosh Hashanah Sermon 5765, by Rabbi Denise L. Eger

Shana Tovah tikateivu—May you be inscribed in the book of life for goodness and sweetness and health this year.

The Jewish New Year – 5765 has begun to unfold around us. We pray it is a year of health and peace, sweetness and joy for each one of us and for the world.

We Jews date our calendar to the creation of the world. And yet we know from science that our world in older than the 5, 765 years of our calendar. Suffice it to say our spiritual celebration of our Jewish New Year is metaphorical celebration of the creation of the world rather than a celebration of the actual creation of the world. We Jews are not literalists.

Rosh Hashanah and the majesty of the High Holy Day Season points us in two important directions, —one toward the universal and second toward the particular. At Rosh Hashanah, with its call of the Shofar to awake to the New Year—we think of the universal—we do not just focus on the creation of the Jewish people, but the creation of the world. Yom Harat Olam we call this Rosh Hashanah Day—the birthday of the World.

We do not just pray for ourselves, but we pray for the welfare of humanity. During the Shofar services we remember the covenants God has made not only with the Jews at Sinai, but with all of humanity by recalling the rainbow put in the heavens following the flood of Noah.

We read the story of Abraham and the near sacrifice of Isaac on Rosh Hashanah on the second day but on the first day of the New Year we read of how God hears the prayers of Ishmael and Hagar—clearly not Jews but nevertheless an important part of Abraham’s family and the human family. Yes, Rosh Hashanah points us toward the universal.

On Yom Kippur we are pointed toward the particular. The Day of Atonement focuses our thoughts and prayers in personal way towards revitalizing our lives and renewing our souls for the coming year. We confess our transgressions, ask forgiveness for our errors and misdeeds, and pray for God to cleanse our spirits and release our burdens. We do this as Jews and on behalf of one another. We say our confessions communally, Al Cheyt Shecatanu – in the plural—We have sinned. We fast to offer up ourselves in atonement for the actions during the past year. We read “Love Your neighbor as Yourself” from the Torah and “Be Holy for I Adonai Your God am Holy.” These are particularistic messages of holiness, and relationship of the Jew to God and to One another. Yom Kippur points us toward the Particular.

Together these ten days—the Ten Days of Awe, and Ten Days of Repentance, combine to uplift each one of us, our community and the world and to find a sense of shleymut—wholeness. We can’t only have the universal, we can’t only have the particular—both must be woven together into the unified fabric of our lives. We can’t only be focused on ourselves—we must also be concerned with our world around us. It is a balancing act. You see it is no mistake that the Jewish zodiac sign for this month of Tishrei is the scales—we seek a balance between the universal and the particular. Between compassion and judgment. We seek a balance for our lives of inward reach and outward gaze.

And tonight at the beginning of the New Year, and tomorrow with the sounds of the Shofar that will ring out –call upon us to look out to the world around us, and to stir each of us to action and concern. Tonight we begin our journey towards wholeness. We begin a journey toward balance. Tonight we place our focus out into to the world to make a difference, to change what we can.

Our world is a very scary place. We are faced truly with war and famine, discord and strife, poverty and illness. It seems everywhere we look—the world seems in shambles. The air we breathe is polluted, global warming threatens our world, and terrorism hangs over each of our lives.

It is enough to make it hard to get out of bed each day, let alone face a New Year. But what we do tonight can make a difference for ourselves and for our world. Our thoughts of the universal message of Judaism—of love, of justice and righteousness are healing messages for our screwed up planet. The universal messages of tikkun olam—healing the world –matters for us and for others—These values woven throughout Torah and our tradition is an Or L’Goyim—a light to the nations—and they need and we need this healing light.

Rabbi Gary Greenebaum of the American Jewish Committee told this story recently. He was invited to go before the Democratic National Platform Committee to speak of issues of Israel, prayer in public school and other policy issues of concern to the Jewish community. He arrived at the meetings in New Mexico to be greeted by familiar faces—as LA City Councilman Antonio Villaraigosa chaired the meeting and also on the dais was Bill Lan Lee former US. Deputy Attorney General appointed by President Clinton.

As Rabbi Greenebaum talked about the issues he was asked to address, Villaragosa and Lee started a dialogue on the dais. Villaraigosa, said, “ Oh Rabbi, you mean you see this as an issue of Tzedek—righteousness. Whereupon Bill Lan Lee—replied—Yes, Antonio—and I think it is part of the idea of Tikkun Olam—healing the world.”

Neither are Jewish and yet, both were able to correctly use and explain important Jewish concepts—concepts that are universal concepts and concepts of Justice and Righteousness and Tikkun Olam –healing the world that are indeed needed in our world today.

Rosh Hashanah is here to remind us –that these ideals –are not just for Jewish keeping. But Rosh Hashanah –Yom HaDin—Day of Judgement judges how we bring these concepts to the world. Tzedek-justice and righteous, Tikkun Olam—healing the world are radical notions that speak of Divine love. When Righteousness and justice exist in us and in the world—there God lives. When we affect Tikkun Olam – When we repair the very fabric of society—we bring God and wholeness to our lives.

Our pathway of Teshuvah that begins tonight on Rosh Hashanah –must begin with these universal Jewish ideals—Tzedek-and Tikkun Olam—Justice and Healing the world.

They were fleeing the Nazis through the forests of Dej (in Transylvanina) when their Hungarian guide, whom they had paid lavishly, disappeared. The Paneths- one of the most noble and distinguished Hasidic families in prewar Europe-had depended on the man to lead them to the border of Romania. The guide had insisted that they put as much distance as possible between themselves and the city of Dej. Once their beloved hometown, now it had become a place of peril, reeking of danger and death.

The guide had left them encamped during the day promising to return by nightfall. But when twenty-four hours had passed with no sign of the guide, they knew they were on their own. Now Grand Rabbi Paneth, his wife and their eight children stumbled blindly through the forest, recognizing that the Only One they could always depend upon was God above.

They walked at night and hid and rested by day, when discovery was more likely. Tired and weak and hungry, they walked relentlessly, in sear of food and shelter. Finally, they reached the edge of the forests where a little silo stood, seemingly unused and abandoned. They slipped inside and concealed themselves in the hayloft. At last they had some semblance of shelter but they were all faint from hunger. None of them had eaten for forty eight hours.

“We must go out and try to find some food,” Mrs. Paneth told her husband resolutely. “ We must take the risk of being found out. What difference does it make what a person dies of? Which is worse, to die of a gunshot or hunger?”

So she and her son Moishe, left the barn and walked across a field where two laborers were tilling the soil. Having discarded their Hasidic attire in favor of the less conspicuous peasant garb, they hoped that their disguise would prove effective. Trying to pass as authentic peasants, they walked at a deliberately slow and casual pace. Mrs. Paneth’s eyes studied the peasants, resting on one tall, neatly dressed man who seemed to stand out. She approached him boldly and asked. “ Do you have God in your heart?”

The man flinched for a moment and then surveyed her and Moishe silently, as if assessing their situation. “Oh good woman, what are you doing here?” he asked, instantly grasping their predicaments. “ Don’t worry, he added quickly, “I won’t give you away.”
“My children are suffering so much,” she cried. “ They haven’t eaten in two days. Can you help us?”

“Where are you hiding?” he asked. “I’ll send my wife home to fill a basket with food.”
“Don’t worry,” he reassured them again, “ My name is Tarnowan and I’m the village minister and judge. I won’t turn you in.”

The two returned to the barn and told the others about the encounter in the field. “He said he’ll bring food as soon as he can. I think he can be trusted, “ Mrs. Paneth said.
True to his word, Tarnowan soon appeared at the barn, accompanied by his wife and baskets of food. On their arrival, Rabbi Paneth jumped to his feet. “ I cannot begin to tell you how grateful I am to you for your kindness,” he murmurmed. “You are saving our lives wit this food.” He extended his hand in greeting. “ Thank you so much. I understand you are Judge Tarnowan. And my name is Yosef Paneth.”

Tarnowan suddenly blanched, gazing at the Rabbi in awe and disbelief. “Paneth?” he asked in stupefaction. “ You did say… Paneth?” The rabbi was puzzled by Tarnowan’s strange reaction. “May I ask what your father’s name was?” Tarnowan pressed on. “Rabbi Yecheskel Paneth.”

Now Tarnowan was white as a sheet, staring at the rabbi in open –mouthed wonder. “If it is true what you say- that you are indeed the son of Rabbi Yecheskel Paneth—then I owe you a good deed. Your father performed a great favor for me and I can return it.”
Trembling, the judge recounted the following story.

“Twenty years ago, when I was a police officer, my two year old son became deathly ill. My wife and I traveled all over the country, searching for a cure, but every single healer that we consulted was pessimistic and gave us a bleak prognosis. There was nothing to be done, they advised, the end was near. We tried hard not to be swayed by their negative words. We were not ready to give upon our son. Then I heard about a very holy rabbi who lived in the city of Dej. Being a religious person myself, I had no qualms about approaching a rabbi for a blessing for my son.

“When I arrived in the city, people directed me to a large building with many students milling about. I approached one young man and asked him if the great rabbi could give my son a blessing. He told me that he would go inside and see what he could do. A few minutes later, he returned saying that he had a personal message for me from the rabbi.”

‘Your son is going to be well. But one thing I want you to promise me. Whenever you see people in trouble, help them.’

I returned home only to discover that my son’s condition had already improved. His recovery was in fact both rapid and remarkable. None of the healers could explain his sudden recuperation. They had all relegated my son to an early death. This incident happened almost two decades ago and today my son is alive and well,” Tarnowan concluded. “Ever since this time, I have revered Rabbi Paneth as a holy man and my son’s savior. In his merit, I will do all I can to help you.”

Tarnowan hid the Paneth family for two weeks, providing them with food and shelter. When the Nazis became suspicious and started searching the woods, the judge sent the Paneths on to his cousin, who lived in a different part of the country and who agreed to hid them for several months.

Thus, in this way, both the judge’s debt and the rabbi’s injunction—intertwined as one – became fulfilled, and the Paneth family survived the war. (Small Mircales for the Jewish Heart, P112-116)

This is a story of Tzedek and Tikkun --justice and healing of the world. Values that are Jewish values but universal values –when put into practice just as the Romanian judge did—these values save lives. It saved the life of his child and the lives of the Paneths. In both cases—God’s presence was made real in their lives by these values—just as Mrs. Paneth asked Judge Tarnowan---“Do you have God in your heart?”

Whenever we Jews live our values and act upon them—we can answer affirmatively to Mrs. Paneth’s question—Yes, God lives in my heart. When we walk in righteous paths—God walks with us.

Let this year be the year you let God live in your heart. Let this be the year you finally allow God to walk with you down the path of Tzedek and Tikkun. Here are several ways you can put Tzedek and Tikkun in our world—and to begin the process for the New Year. Here are several ways to bring God’s presence into your heart and into the world.

There is genocide a foot in Africa. In western Sudan, a government-backed militia known as Janjaweed is engaging in campaigns to displace and wipe out communities of African tribal farmers. The brutal violence and killings have resulted in over 50,000 deaths and the displacement of as many as two million Darfurians. An estimated 200,000 refugees are now living in Chad.

We who recall the horrors of the Nazis against our own people –must not be silent. Tzedek and Tikkun Olam requires us this Rosh Hashanah—to speak out, to take action. As Elie Wiesel said this summer, “How can I hope to move people from indifference if I remain indifferent to the plight of others? I cannot stand idly by or all my endeavors will be unworthy.” We cannot sit on the Rosh Hashanah eve, the beginning of a New Year as we contemplate the power of Justice and Healing if we remain silent.

In 1994—10 years ago—the world remained relatively silent during the genocide of the Tutsi people in Rawanda—we cannot remain silent again. We must speak out. And we must call upon our own government to not sit idly by. The rhetoric of the election is thick—many would rather look at the actions and inactions of 35 years ago—than focus on the future or the now. We must help them focus—we must call our legislators, and we must call the United Nations to action, and we must give financial relief. In our lobby is our social action table-there are several informational flyers and an important petition to our United Nations Ambassador John Danforth about how you can help the situation in the Sudan. There are way to help.

In our country and yes, in our world—there is so much poverty. In our own country—the gap between the rich and poor grows wider daily. More and more people in our own country are faced with no work—no health care, and they are unable to provide the basics of life for their families, shelter, food and clothing. We who live in relative ease can bring Tzdek and Tikkun — When we bring our food for Sova—the Kosher food pantry. Sova—feeds Jews and non-Jew alike and in the last several years their load has increased. You can bring Tzedek and Tikkun –Justice and Healing into our own community by taking the brown paper bags tonight that will be given out by our ushers—and bring them full on Yom Kippur. I know we have done this for many years—but the truth is we have been slacking off in the last few years. We have not given as we could have, and the need is greater than ever. So this year—as part of our commitment to tzedek and tikkun let us set our goal of bringing more than ever before, to fill the pantries of Sova. Let us show how God is living in our heary through this act of tzedek and tikkun olam.

Finally a third options for bringing justice and healing into our world. When we fill out an Envelope for Mazon—the Jewish Response to Hunger, we make a difference to Jews and non-Jews alike. Mazon an international organization headed by our own temple member Dr. Eric Schockman—asks that we give them 3% of the cost of our simchas—our celebrations—our weddings, our dinner parties, our birthday celebrations, b’nai mitzvot and Mazon redistribtes that money as grants to agencies that feed the hungry and homeless. Mazon works locally, nationally and internationally. A most recently has made a serious and significant emergency grant to help the starving refugees in Darfur, Sudan. Mazon helps us to live our Jewish values—of Tzedek and Tikkun Olam- justice and healing the world. We do Mazon here at temple—even at our annual dinner dance we take 3% of the cost of the food and send a check each year. This year our religious school children chose Mazon over three other charities to send their tzedekah to—they collected over $700 last year by bringing in their tzedakah coins each week. Mazon—which means sustenance helps us live out our values—and brings God’s presence alive in hungry people.

And tonight you can fill out a small pink card to the Govenator—urging him to support same-sex marriage. Justice and healing the world comes in many forms. While our State Legislators look ready to pass Assembly member Mark Leno’s bill –the Marriage Non-Discrimination Act—it is anybodies guess what Mr. Schwarzenegger will do. He must hear from us—He must hear from people of faith—who support marriage for gay men and lesbians. He must hear that to us –marriage rights are a matter of Tzedek and Tikkun Olam—Justice and Healing the World. The cards too are out in our lobby. Please fill one out and we will be happy to mail them for you!

Tzedek and Tikkun Olam. They aren’t just words—these are ideals to live by and to put into action. Rosh Hashanah is a reminder that we must get out of our cozy lives, our self absorbed concerns to share our values of Tzedek and Tikkun Olam with others.

As we celebrate Rosh Hashanah tonight tzedek—justice must be our mantra—we must bring this value to fruition in our prayers and yes, in our actions. Justice and Healing are God’s address. As Mahatma Gahndi, taught—“You must be the change you wish to see in the world.”

If we hope to find teshuvah –repentance this High Holy Day Season—then let us begin with Tzedek and Tikkun—with Justice and Healing. We must be the change that makes these values live. For when we bring these into our world through our hands and mouths, through our actions and prayers, then we help to bring some balance to this so out of kilter world and some balance to ourselves as well.

It shows us the truth of what Rabbi Nachman of Bratslav toaught us: Im Attah maamim sheefshar lekalkeyl. If you believe that its possible for as single person to make a difference by being destructive, taamin sheefshar letakkeyn, you have to believe that it is possible for as single person to make a difference in healing.

May this year be a year of balance and justice and healing for you and your family and the world. And may you be the person to bring it about. AMEN.

Posted by Lee at September 21, 2004 11:32 AM