TEXT 1 - Torah
(כד) דַּבֵּ֛ר אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר בַּחֹ֨דֶשׁ הַשְּׁבִיעִ֜י בְּאֶחָ֣ד לַחֹ֗דֶשׁ יִהְיֶ֤ה לָכֶם֙ שַׁבָּת֔וֹן זִכְר֥וֹן תְּרוּעָ֖ה מִקְרָא־קֹֽדֶשׁ׃
(24) Speak to the Israelite people saying: The first day of the seventh month shall be for you a day of rest, of remembrance, of truah: a sacred gathering.
Note: truah may be translated in various ways. The sound of an alarm; a blast; a shout of war, alarm, or joy. On Rosh HaShanah, we make this sound with a shofar [ram's horn] blast.
QUESTIONS
- What does this text tell us about who is remembering?
- What are we remembering?
- What is God remembering?
- What causes us to remember something?
TEXT 2 - Debbie Stone (2013), Memory, Essence, and Male
Male -זָכָר (zachar)
Remember - זָכ.ר (zachor)
Memory - זִכְּרוֹן (zikaron)
Since the words ["male" and "memory"] share a common root, understanding the idea of zachar, male, will help us understand the meaning of zicharon (memory). In biological terms, the male represents the smallest possible building block for life, the seed which is the blueprint, but without any of the physical matter which sustains it: the essence.
The root word of זכר (zachar, male) refers to something in its essence, its most boiled down state, which is just potential because as soon as the actualization is realized it loses the simplicity of its essence.
Zicharon, memory, shares this core meaning with zachar, male. The Hebrew word zicharon would better be translated for the biblical context as the essence of something, or the potential nature of the thing. Of course, this is related to how memory works.
Memory is not simply recalling something that happened; if this were the case, to remember something would take as long as the actual experience. Rather, memory is the mental ability to recall the essence of something, whether it be a person or an event. The very act of remembering almost always folds time and space, combining different actual events into more condensed thought which we call memory. Through smell we can remember the entire essence of a person or experience in one moment. Memory is much more than the opposite of forgetting; it is "essentializing" life experiences, and boiling life down into a very powerful mental experience.
Rosh Hashanah and Memory
https://staff.ncsy.org/education/education/material/jnFAL6vlcM/rosh-hashanah-and-memory/
QUESTIONS
- Gut responses to this text?
- Does this Hebrew tie-in between memory, essence, and male reflect a sacred truth, or something about the society in which the language arose (...institutionalized misogyny?)? Both? How, why?
- If memory/male is "the essence of something" (and as such is "just potential") what brings this potential into full being?
- Is there something archetypically "female" in the balance?
TEXT 3 - Babylonian Talmud, Niddah 30b:21-23 (approx. 2nd-6th centuries C.E.)
In the months of pregnancy the fetus is taught all the Torah from beginning to end, for it is said, And he taught me, and said unto me: 'Let your heart hold fast my words, keep my commandments and live.' As soon as it sees the light [i.e. is born], an angel approaches, taps it on its mouth and causes it to forget all the Torah completely.
QUESTIONS
If the "male" is "memory" (text 2), might Torah by the feminine aspect that nurtures us from "just potential" to a fully human being ready to be born? The Torah learning might be forgotten, but perhaps it becomes our very selves.
- What might it mean that we each symbolically "know the entire Torah" before we're born?
- How is the experience of studying our sacred texts and traditions different if we are "remembering" it rather than encountering it as strangers?
TEXT 4 - Babylonian Talmud, Kiddushin 40b
There was an incident in which Rabbi Tarfon and the Elders were reclining in the loft of the house of Nit’za in Lod, when this question was asked of them: Is study greater or is action greater? Rabbi Tarfon answered and said: Action is greater. Rabbi Akiva answered and said: Study is greater. Everyone answered and said: Study is greater, but not as an independent value; rather, it is greater as study leads to action.
QUESTIONS
- According to this text, why is study of our Jewish texts and traditions important?
- Has studying ever led you to action? In what way(s)?
If we view "study" of our sacred texts and traditions as a form of "remembering," what can we say about remembering leading to action?
- How do we tap into memory -personal memory and inherited stories- to inform our life choices in the present?
TEXT 5 - Torah
Context: The Judeans were exiled to Babylonia in 597 BCE by Babylonian King Nebuchadnezzar. After King Cyrus the Great of Persia conquered Babylon, he allowed the Judeans to return to Judea in 539 BCE. The following is the story of the returning exiles, having forgotten their traditions while in exile, celebrating Rosh Hashanah once again, for a "first time."
(ה) וַיִּפְתַּ֨ח עֶזְרָ֤א הַסֵּ֙פֶר֙ לְעֵינֵ֣י כׇל־הָעָ֔ם כִּֽי־מֵעַ֥ל כׇּל־הָעָ֖ם הָיָ֑ה וּכְפִתְח֖וֹ עָֽמְד֥וּ כׇל־הָעָֽם׃ (ו) וַיְבָ֣רֶךְ עֶזְרָ֔א אֶת־יְהֹוָ֥ה הָאֱלֹהִ֖ים הַגָּד֑וֹל וַיַּֽעֲנ֨וּ כׇל־הָעָ֜ם אָמֵ֤ן ׀ אָמֵן֙ בְּמֹ֣עַל יְדֵיהֶ֔ם וַיִּקְּד֧וּ וַיִּֽשְׁתַּחֲו֛וּ לַיהֹוָ֖ה אַפַּ֥יִם אָֽרְצָה׃ (ז) וְיֵשׁ֡וּעַ וּבָנִ֡י וְשֵׁרֵ֥בְיָ֣ה ׀ יָמִ֡ין עַקּ֡וּב שַׁבְּתַ֣י ׀ הֽוֹדִיָּ֡ה מַעֲשֵׂיָ֡ה קְלִיטָ֣א עֲזַרְיָה֩ יוֹזָבָ֨ד חָנָ֤ן פְּלָאיָה֙ וְהַלְוִיִּ֔ם מְבִינִ֥ים אֶת־הָעָ֖ם לַתּוֹרָ֑ה וְהָעָ֖ם עַל־עׇמְדָֽם׃ (ח) וַֽיִּקְרְא֥וּ בַסֵּ֛פֶר בְּתוֹרַ֥ת הָאֱלֹהִ֖ים מְפֹרָ֑שׁ וְשׂ֣וֹם שֶׂ֔כֶל וַיָּבִ֖ינוּ בַּמִּקְרָֽא׃ {פ}
(ט) וַיֹּ֣אמֶר נְחֶמְיָ֣ה ה֣וּא הַתִּרְשָׁ֡תָא וְעֶזְרָ֣א הַכֹּהֵ֣ן ׀ הַסֹּפֵ֡ר וְהַלְוִיִּם֩ הַמְּבִינִ֨ים אֶת־הָעָ֜ם לְכׇל־הָעָ֗ם הַיּ֤וֹם קָדֹֽשׁ־הוּא֙ לַיהֹוָ֣ה אֱלֹהֵיכֶ֔ם אַל־תִּֽתְאַבְּל֖וּ וְאַל־תִּבְכּ֑וּ כִּ֤י בוֹכִים֙ כׇּל־הָעָ֔ם כְּשׇׁמְעָ֖ם אֶת־דִּבְרֵ֥י הַתּוֹרָֽה׃ (י) וַיֹּ֣אמֶר לָהֶ֡ם לְכוּ֩ אִכְל֨וּ מַשְׁמַנִּ֜ים וּשְׁת֣וּ מַֽמְתַקִּ֗ים וְשִׁלְח֤וּ מָנוֹת֙ לְאֵ֣ין נָכ֣וֹן ל֔וֹ כִּֽי־קָד֥וֹשׁ הַיּ֖וֹם לַאֲדֹנֵ֑ינוּ וְאַל־תֵּ֣עָצֵ֔בוּ כִּֽי־חֶדְוַ֥ת יְהֹוָ֖ה הִ֥יא מָֽעֻזְּכֶֽם׃ (יא) וְהַלְוִיִּ֞ם מַחְשִׁ֤ים לְכׇל־הָעָם֙ לֵאמֹ֣ר הַ֔סּוּ כִּ֥י הַיּ֖וֹם קָדֹ֑שׁ וְאַל־תֵּעָצֵֽבוּ׃ (יב) וַיֵּלְכ֨וּ כׇל־הָעָ֜ם לֶאֱכֹ֤ל וְלִשְׁתּוֹת֙ וּלְשַׁלַּ֣ח מָנ֔וֹת וְלַעֲשׂ֖וֹת שִׂמְחָ֣ה גְדוֹלָ֑ה כִּ֤י הֵבִ֙ינוּ֙ בַּדְּבָרִ֔ים אֲשֶׁ֥ר הוֹדִ֖יעוּ לָהֶֽם׃ {פ}
(1) The entire people assembled ... and they asked Ezra the scribe to bring the scroll of the Teaching of Moses with which the LORD had charged Israel. (2) On the first day of the seventh month, Ezra the priest brought the Teaching before the congregation, men and women and all who could listen with understanding. (3) He read from it, facing the square before the Water Gate, from the first light until midday, to the men and the women and those who could understand; the ears of all the people were given to the scroll of the Teaching. (4) Ezra the scribe stood upon a wooden tower made for the purpose, and beside him stood [translators] Mattithiah, Shema, Anaiah, Uriah, Hilkiah, and Maaseiah at his right, and at his left Pedaiah, Mishael, Malchijah, Hashum, Hashbaddanah, Zechariah, Meshullam. (5) Ezra opened the scroll in the sight of all the people, for he was above all the people; as he opened it, all the people stood up. (6) Ezra blessed the LORD, the great God, and all the people answered, “Amen, Amen,” with hands upraised. Then they bowed their heads and prostrated themselves before the LORD with their faces to the ground.
(7) [The translators] and the Levites explained the Teaching to the people, while the people stood in their places. (8) They read from the scroll of the Teaching of God, translating it and giving the sense; so they understood the reading. (9) Nehemiah the Tirshatha, Ezra the priest and scribe, and the Levites who were explaining to the people said to all the people, “This day is holy to the LORD your God: you must not mourn or weep,” for all the people were weeping as they listened to the words of the Teaching. (10) He further said to them, “Go, eat choice foods and drink sweet drinks and send portions to whoever has nothing prepared, for the day is holy to our Lord. Do not be sad, for your rejoicing in the LORD is the source of your strength.” (11) The Levites were quieting the people, saying, “Hush, for the day is holy; do not be sad.” (12) Then all the people went to eat and drink and send portions and make great merriment, for they understood the things they were told.
COMMENTARY
Literally finding a way to “speak their language,” Ezra the Scribe stations translators at his sides as he reads publicly from the Torah. The exiles weep and fall on their faces in re-encountering the immensity of all they have forgotten. But the Levites circulate among them, assisting the exiles to stand again, urging them not to cry, for “Rosh HaShanah is a happy time!”
Set fully 25 centuries ago, this text reminds us that exile, forgetting, and return is not new — it happens in every generation. This revelation is both frightening and deeply relieving: it means that whatever Jewish (or non-Jewish) background any of us come from, we are always choosing Judaism. We choose Judaism through memory and action, individually and collectively; our lives make the connecting bridge between our tradition and our future: our lives take the essence of Judaism and deliver it live into this world. It is a choice we have the freedom to turn to again and again.
QUESTION
- Have you ever felt "not Jewish enough"?
- In what way(s) have you had to "relearn" or "remember" Judaism in your life so far?
- Is there any special strength(s) that come from having to "relearn" or "remember" rather than knowing something all along?
- When have you been like Ezra the Scribe, a source of memory or teaching for someone else?
- How might we protect the integrity of tradition and memory, while also allowing it to evolve into new meanings for each generation? Can we balance a grounding in tradition with a spark of sacred improvisation and evolution?
TEXT 6 - Rabbi Debra Robbins (2019)
I remember visiting the rain forest in Olympic National Park. Trees lay stretched across the forest floor. Wrapped in moss, embraced by decomposing leaves, seeds found their way into the bark and put down roots, cradling themselves, growing out of the log. "Nurse-logs" [as they are called] nurture life after their own lives have seemingly ended. Thousands of species in every forest, depend on dead wood to live.
It is true for the trees and for us. We depend on “dead wood” to plant the seeds of our lives. On Rosh Hashanah we consider the nourishment we receive from those who came before us, AND how our lives will provide the nourishment for future gardens.
Planting Seeds for Eternity, Rosh HaShanah 2019 sermon https://www.tedallas.org/_uploads/transcripts/RDR_RH_Sermon_Planting_Seeds_for_Eternity.pdf
L'Shanah Tovah! May it be a sweet, healthy, joyous and meaningful new year!
For extra reading and reflection:
TEXT 7 - Torah, Jonah
The word of the LORD came to Jonah son of Amittai: Go at once to Nineveh, that great city, and proclaim judgment upon it; for their wickedness has come before Me.
Jonah, however, started out to flee to Tarshish away from the LORD’s service. He went down to Joppa and found a ship going to Tarshish. He paid the fare and went aboard to sail with the others to Tarshish, away from the service of the LORD.
But the LORD cast a mighty wind upon the sea, and such a great tempest came upon the sea that the ship was in danger of breaking up. ...Jonah, meanwhile, had gone down into the hold of the vessel where he lay down and fell asleep... [The sailors wake Jonah, who tells them that] he was fleeing from the service of the LORD [, and to stop the storm they must throw him overboard. They reluctantly do...]
The LORD provided a huge fish to swallow Jonah; and Jonah remained in the fish’s belly three days and three nights.
Jonah prayed to the LORD his God from the belly of the fish. He said:
In my trouble I called to the LORD, And He answered me;
From the belly of Sheol I cried out, And You heard my voice.
You cast me into the depths, Into the heart of the sea, The floods engulfed me; All Your breakers and billows Swept over me.
I thought I was driven away Out of Your sight: Would I ever gaze again Upon Your holy Temple?
The waters closed in over me, The deep engulfed me. Weeds twined around my head.
I sank to the base of the mountains; The bars of the earth closed upon me forever. Yet You brought my life up from the pit, O LORD my God!
When my life was ebbing away, I called the LORD to mind; And my prayer came before You, Into Your holy Temple.
They who cling to empty folly Forsake their own welfare, But I, with loud thanksgiving, Will sacrifice to You;
What I have vowed I will perform. Deliverance is the LORD’s!
The LORD commanded the fish, and it spewed Jonah out upon dry land.
[He then went to Nineveh at God's command, and the people heeded his prophecy and were saved from destruction.]
COMMENTARY
Jonah's "prayer" is spoken in what traditional commentator Ibn Ezra calls "the prophetic past tense." From his lowest point, Jonah is speaking a prayer of thanksgiving, of having already been saved. This seems strange, and Ibn Ezra views explains it as a prophetic sense that all will come out well.
Avivah Zornberg disagrees, noting that Jonah's prayer is based on the prophet Hannah's prayer of thanksgiving upon God granting her a child after her years of barrenness. Zornberg calls Jonah's use of Hannah's words "emotional plagiarism," "substituting what is felt to be someone else's more authentic experience for one's own fragmented sense of self." (The Murmuring Deep, 2009).
Consider a third option. Rather than being an emotional plagiarist, Jonah is authentic to his unique self - The Dove, "flighty" and fragmented. In his sacred, non-liner flight away/towards God's call, Jonah emerges as a prophetic model for teshuva through memory.
Jonah clearly borrows from Hannah's emotional triumph when he is sitting at his "lowest point." Jonah sinks low into what Zornberg calls his "fragmented sense of self" - he regresses into his incomplete, yet-unformed self. He turns/returns to the whale's archetypal womb, and becomes like the fetus in the Talmudic midrash (Niddah 30b). From the place deepest in himself that does not know, Jonah can suddenly just recall an ancient memory of the entire Torah. His prophecy is in speaking a sacred memory: Hannah's words from Jonah's "remembered" inheritance.
As he ends his prayer with a unique vow, he is bridging knowing and not knowing. He vows in imitation of Hannah, whose success comes from a vow to dedicate her prayed-for son to God's service. Yet Jonah is no longer only imitating: the words of his vow are unique to Jonah. At this moment of growth, God's commands Jonah's "birth:" from the whale onto the shore, where Jonah immediately moves "towards" God's call to prophecy.
Even so, like the fetus described poetically in the Talmud, Jonah seems to have "forgotten" the inspiration, the "Torah," he encountered in the whale's belly. He is not joyful in his prophecy, and seems to hesitate about fufilling his vow. The story ends on a strange emotional note of doubt and un-knowing on Jonah's part.
This too, may point to our own work, and the fact it is never "finally" complete. Jonah is a prophetic model who, like us, is invited never to fully know, but to continue studying. The story ends with a final question posed by God and left with a virtual ellipses to keep us thinking, remembering, turning and returning...