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October 6, 2024

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A Four-Fold Song – Rosh Hashanah 5785

God never promised it would be easy.

This morning’s Torah portion tells the story of the banishment of Hagar and Ishmael. Sarah recognizes something untoward in the way that Ishmael is playing with her son. She demands that Abraham send him out into the wilderness with his mother.

When their supplies run out, Hagar places her son underneath a bush so she does not have to watch him die. God hears the cry of the boy and sends an angel to Hagar with a prophecy.

Fear not, for God has heeded the cry of the boy where he is. Come, lift up the boy and hold him by the hand, for I will make a great nation of him.

Then the angel reveals a well of water, and they are saved.

A midrash (Tanchuma Vayetzei 5:2) describes a scene that transpires in heaven, just before this moment. When God commands the angel to reveal the well, the angel objects: “Master of the Universe, why do you bring forth a well for this wicked person who will ultimately waylay travelers and wayfarers?”

The Holy One, blessed be He, retorts: “What is he right now? Is he not righteous? I judge a person only according to the moment at which he stands before me.”

The midrash derives this response from the Torah’s language: God has heeded the cry of the boy ba’asher hu sham – “in the place where he is.”

Midrashim often put into words their authors’ struggles with the Sacred Text. In this case, we witness the tension between the suffering of a child, for which any human with a heart must feel compassion and pity; and tribal protectiveness. This struggle is personified through Sarah versus Hagar, Isaac versus Ishmael.

The angel’s objection captures our defensive instinct to close ranks and protect our own. God ‘s rebuke expresses the universalism which seeks to break down barriers between peoples and treat individuals as they are, human beings made in the Divine image.

God does not suffer from human parochialism.

It is a particularly poignant midrash for us this year, conveying this tension between tribalism and universalism. I ask myself, in this moment: “Do I resonate more with the angel, or with God?”

As we celebrate Rosh Hashanah, welcoming 5785, it is a time for us to reflect on the ways in which we value peoplehood and humanity. Or is it peoplehood versus humanity?

One of the most beautiful expressions of this was described by Rav Abraham Isaac Kook over one hundred years ago, at a time which bore certain similiarities to our own.

Rav Kook is considered to be be the founder of religious Zionism. He was born and grew up in Russia in the second half of the nineteenth century. In 1905, he moved to Yaffo, in Palestine, then controlled by the Ottoman Emprire.

At the outbreak of the first World War, Rav Kook happened to be in Germany, where he was interned as an alien. He managed to escape and lived for the remainder of the war in London, stuck in exile, unable to return to Palestine.

It was a tumultuous time, full of danger, uncertainty, and change. The world was at war. Empires fell while nationalist movements reared their heads. Russia was aflame in revolution. A global pandemic was incubating. It was during this time period that Rav Kook wrote Shir Meruba, A Four-Fold Song.

He imagines four ways that a person might see themself; might orient their life and find meaning. He describes each of these four ways as a kind of song: the song of the self, the song of the nation, the song of humanity, and the song of the universe.

There is one who sings the song of oneself, and in themself findseverything, full spiritual satisfaction in its entirety.

There is another who sings the song of one’s people. He leaves the circle of his own individual self, because he finds it without sufficient breadth, without an idealistic basis. He aspires toward the heights, and he cleaves with a gentle love to the whole community of Israel. Together with her he sings her songs. He feels grieved in her afflictions and delights in her hopes. He contemplates noble and pure thoughts about her past and her future, and probes with love and wisdom her innerspiritual essence.

There is another who reaches toward more distant realms, and going beyond the boundary of Israel to sing the song of humanity. Her spirit extends to the wider vistas of the majesty of humanity in general, and its noble essence…

Then there is one who rises toward even wider horizons, until he links himself with all existence, with all God’s creatures, with all worlds, and he sings his song with all of them…

As Rav Kook describes so evocatively, each of us sings one of these four songs. He describes them as reflecting wider and wider perspectives, ever-expanding concentric circles.

What is my primary area of concern? Who do I care about most? Where do I invest my emotional energy? Form which wellsprings do I draw meaning and purpose in life?

Do I wake up each day to advance myself? Am I devoted to the Jewish people? Do I work for humanity? Or is my concern even more global?

Which song do I sing most strongly?

Rav Kook suggests that most people primarily sing one of these four songs. It is tempting to restrict our perspective to the narrowest of the concentric circles. Perhaps that is the song that most of us sing, most of the time.

This is the drive for self-preservation, for placing self over others.  It evokes the most famous teaching of Hillel the Elder in Pirkei Avot: 

אִם אֵין אֲנִי לִי, מִי לִי. “If I am not for myself, who will be for me?”

The next part of Hillel’s teaching warns of the risk of only focusing on the self

וּכְשֶׁאֲנִי לְעַצְמִי, מָה אֲנִי. “But if I am (only) for myself, what am I?”

Hillel suggests that a self-focused life is incomplete. Meaning and worth must include a concern for and commitment to others. But his teaching does not go so far as to distinguish how far that concern should extend: just to the Jewish people, to humanity, or to all of creation.

As we look back at the past year, I fear that we may have placed too great a focus on the universal, and not enough on the particular. Maybe we did not emphasize enough to our children how important it is to form our structures of meaning specifically around the history, values, and traditions of the Jewish people. We did not sufficiently emphasize that it is not only ok but necessary to feel particular connection to our Jewish brothers and sisters around the world.

We are now being taught that lesson. The borders that surround us are pressing in.

We are four days away from the one-year anniversary of the October 7 massacre, which changed the way Jewish people everywhere view ourselves as individuals, as part of the Jewish people, and within the wider society of humankind. 

Within hours of that horrific event, antisemitism had already begun its surge.

This past year has seen the international double standard against the world’s only Jewish state laid bare. We are still praying for the return of 97 hostages.

Many university campuses became unwelcome places for Jewish college students. We felt the need to further harden the barriers around our houses of worship and Jewish institutions, increasing our stress and fear.

So many experienced abandonment by friends, who could not bear to even have a relationship with someone who supports the legitimacy of the State of Israel.

And some of us painfully faced the conflict between the song of the nation and the song of humanity within our own families.

How have these forces, pushing in against us, affected our song?

After October 7, so many of us sought out one another, to be together, shed tears, express our grief, find solidarity —to experience some measure of comfort.

Many of us were surprised to find ourselves feeling connected to the Jewish people more profoundly than ever before.

This amplification of our song has not only been reactive. We are experiencing renewed eagerness to embrace Jewish tradition and practice. Participation in Jewish life is rising all over the world. 

Membership at Congregation Sinai is at its all-time high, along with the number of children learning in our religious school. What began as a defensive reaction has evolved into an awakening curiosity and eagerness to explore and find meaning in Judaism’s rich history and culture.

As we gather as a people to observe the new year, what are we to make of this seeming dissonance between Jewish peoplehood and universalism?

Rosh Hashanah is not a particularly particularistic holiday. It does not have an historic or symbolic connection to the Exodus from Egypt. It does not mark any moment in the history of the Jewish people. 

We describe it as Yom Hadin, the Day of Judgment. Not judgment for the Jewish people – but rather, judgment for all humanity. Unetaneh Tokef describes how “all who live on earth shall pass before You like a flock of sheep.”

A few lines later, we sing “On Rosh Hashanah it is written and on the fast of Yom Kippur it is sealed.” The fate of every living person in the year ahead is determined.

Rosh Hashanah is said to take place on the sixth day, the day on which God completed all the works of creation by forming humanity in the Divine image.

It is the most universal of Jewish holidays. Perhaps Rosh Hashanah is a holiday for singing the song of humanity, or the song of the universe, rather than the song of our people.

Does it have to be either/or? Must concern for the Jewish people come at the expense of concern for humanity, or vice versa? Let us return to Rav Kook’s Four Fold Song, which continues from where we left it. He imagines the rare individual who harmonizes the four competing melodies

…into one ensemble, each joining their voices… lending vitality and life to one another. They are sounds of joy and gladness, sounds of jubilation and celebration, sounds of ecstasy and holiness.

The song of the self, the song of the people, the song of humanity, the song of the universe continuously merged…

Rav Kook describes this four-part harmony as a “song of holiness.” It is the song of Yisrael, which, with the first two letters switched, spells Shir El – the song of God.

Rav Kook challenges us to merge our various identities. We start by asking: Which song do I primarily sing? Has my song changed in the past year?

With Israel at war, and the Jewish people threatened, is there space left in my heart to maintain my commitment to myself and my people, as well as to humanity and creation?

Rav Kook would argue that I do not have a choice. Humanity’s mission is to strive towards wholeness and perfection. Israel, like other peoples, has a unique contribution to make.

From the beginning, when God first revealed Godself to Abraham, our challenge as a people has always been to be a blessing to the world, as a distinct people, and through our commitment to Torah. 

For humanity to rise higher, we must be able to sing both songs. Rav Kook wrote:. “The upright person must believe in their own life.” He also wrote “the Love of Israel requires the love of the whole of humanity.”

Even when segments of humanity do not behave so lovingingly towards us.

We celebrate our new year with complicated emotions. We pray that our brothers and sisters still held hostage will return to their families embrace. We pray for God to protect our people who are at war, and to deliver the brave souls fighting to defend them.

We pray that we be strengthened in our communities and drawn closer as a people. We pray for love, connection, and healing within our families.

We pray for all people, everywhere, to learn to recognize the Divine sparks in one another. We pray for unity in humanity’s collective striving for wholeness, for each person and nation to contribute their own blessings to our shared task.

May all of these prayers blend together to produce a glorious masterpiece, the song of God, the Song of Songs.

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April 5, 2014

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Building Our Singing Community

The most profoundly meaningful moment of prayer in my life occurred on the day that I did not get in to Rabbinical School.

Growing up, I was about as involved in my childhood Conservative synagogue as you could be.  I was a leader in USY.  I was first a teacher’s assistant and then a full teacher in the Religious School.  I came to services just about every Shabbat throughout middle school and high school.

So naturally, everybody who knew me, from the members of the congregation, to the Rabbi, to my non-Jewish public high school teachers, told me that I should become a Rabbi.

While I was a well-behaved teen-ager, I still wasn’t about to do what a bunch of adults told me to do, so I did not give it too much thought.

As I went through university, however, I stayed Jewishly connected, and by the time I graduated, becoming a Rabbi had become a very real possibility.  I spent a couple of years working outside of the Jewish world, just to be sure, and that helped me make my decision.  It was now time to apply.  And this is where I made my big mistake.

I believed what everybody had been telling me.

I figured I was a shoe-in, but I did not really understand what I was in for.

There is a legend about rabbinical school entrance interviews at the Jewish Theological Seminary.  The stories go like this:  There is a panel of 6-7 esteemed professors and Rabbis sitting around a table, with the candidate alone on one side.  The table is glass.  At some point they offer the candidate a glass of water and watch to see whether or not he or she recites a blessing before drinking.  They ask the candidate what the current date is on the Hebrew calendar.  And so on.

The Seminary was under renovations at the time of my interview, so I didn’t experience the glass table, the water, or the calendar question.  I was asked about faith and practice.  What do I believe about the origins of Torah, and how are my actions expressions of that belief?

These are certainly important questions about religious authenticity for a prospective rabbinical student, but I had never considered them for myself, and certainly did not have the language to discuss the matter.  I totally bombed the interview.

A certain member of my interview committee was not pleased, and he let me know it in no uncertain terms – so much so that the Dean of the Rabbinical School, Rabbi Alan Kensky, had to intervene and gently tell him to back off.

I was allowed to attend a preparatory program, but I would have to re-interview at the end of the year to begin Rabbinical School.

That experience was crushing to me.  At the time it felt terrible, but in retrospect it was one of the most important experiences in my religious life.

All of this took place on a Friday.  Shabbat was beginning that night.  I didn’t have any close friends in New York City at the time, so I walked by myself to a modern Orthodox synagogue on 110th Street, Congregation Ramat Orah.

My ego having been deflated that morning, there was an empty space in my heart that night for true prayer.

I still remember it.  The wooden-pew lined sanctuary was packed with people who were all strangers to me.  Chandaliers hung from a tall ceiling, lighting the room with a warm glow.  And everyone sang.  I still remember the melody for L’cha Dodi.  It was slow.  It took a really long time.  And it was perfect.

In one of the rare true-prayer experiences of my life, my usual barriers were stripped away.  I was vulnerable.  My emotional state, combined with an atmosphere in which it felt safe to let go, provided an opportunity to pray to God in an honest way.  To recite words which were familiar, but infused with kavanah that could only come from a place of brokenness.

Those moments have been rare in my life.  I suspect that moments like this are rare for many of us.

Last Shabbat, our community had a unique prayer experience.  Joey Weisenberg, a musician and ba’al tefilah, prayer leader, introduced us to the idea of building a singing community.

While Joey spent some of his time with us talking about what makes prayer “work,” the most profound lessons came when we experienced it first hand.

I learned a few things last weekend:

1.  We can sound really good.  [Listen to this brief recording of our pre-Kabbalat Shabbat session]

2.  The physical space in which we are praying matters.  Singing in the chapel, close together, is very different than singing in the sanctuary when we are spread much further apart.  The acoustics of the social hall, with its sound dampening ceiling tiles and carpet, is radically different than the reflective tile and glass surfaces of the foyer.

3.  How we are configured matters even more.  To be a singing community, people have to hear and see each other.  It is hard to do when we are far apart.  It is easy when we are close together – and as we found out when we crammed together around the podium, that means really close.

4.  The melody is secondary to all of these other factors.  When we came together in the center of the room and sang the exact same niggun as when we were spread out to the edges, people were brought to tears.

And finally, the last point, which is the most crucial of all:

5.  To build a singing community, the members of the congregation are at least as important as the person leading it.

That means that it is up to all of us.  If we want to continue our transformation into the singing community that we experienced last Shabbat, we have to do things differently than we have been doing them.  We have to break patterns.  We have to allow ourselves to be vulnerable.  I promise:  It will be uncomfortable.

But isn’t that kind of the point?

So many of our people say that they don’t find services to be spiritually meaningful.  American Jews report that they are more likely to feel God’s presence in the woods than in a synagogue.  If that’s the case, then we are doing something wrong.  Where else should a Jew expect to find God than in a synagogue?

Listen to these words describing the synagogue in America:

Services are conducted with dignity and precision.  The rendition of the liturgy is smooth.  Everything is present: decorum, voice, ceremony.  But one thing is missing: Life.  One knows in advance what will ensue.  There will be no surprise, no adventure of the soul; there will be no sudden outburst of devotion.  Nothing is going to happen to the soul.  Nothing unpredictable must happen to the person who prays.  He will attain no insight into the words he reads; he will attain no new perspective for the life he lives.  Our motto is monotony.  The fire has gone out of our worship.  It is cold, stiff, and dead.  True, things are happening, of course, not within prayer, but within the administration of the temples…

When do you think this was written?

Abraham Joshua Heschel delivered these words to Conservative Rabbis at the 1953 Rabbincal Assembly Convention.  He later incorporated them into his beautiful book on prayer, Man’s Quest for God.  (pp. 49 – 50)  In it, he offers a poignant critique on Jewish worship that is as relevant today as it was then.

But don’t conclude that the problem lies in the rote nature of the prayer itself.  Don’t assume that by changing the words of the siddur and introding flashy innovations, we will suddenly be able to feel something when we pray and have real kavanah.  Heschel suggests otherwise:

The problem is not how to revitalize prayer; the problem is how to revitalize ourselves. (p. 77)

I first read this book in Rabbinical School, and it has stuck with me.  One section in which Heschel discusses the role of the sermon has particularly resonated.  The sermon, he says, was never of primary importance during Jewish worship.  And yet now, as he speaks to his rabbinic colleagues in the mid-1950’s, it is given “prominence… as if the sermon were the core and prayer the shell.”  (p. 79)  Then he complains about sermons that are indistinguishable from editorials in the New York Times, popular science, or the latest theories of psychoanalysis.  Or, that Rabbis deliver scholarly, intellectual discourses that identify the historical pre-Israelite pagan roots of various Jewish holidays.  All of this misses the point entirely.

“Preach in order to pray.”  Heschel urges.  “Preach in order to inspire others to pray.  The test of a true sermon is that it can be converted to prayer.” (p. 80)

Heschel’s plea is always present for me.  Always.

“Preach in order to pray.”  I find it to be a tremendous challenge.  My default mode is “intellectual.”  I do not think of myself as the kind of person who expresses a sense of deep spirituality.  I am not someone who would be comfortable leading meditation.  I am very comfortable discussing the various traditional interpretations of a biblical phrase, and then comparing them to modern biblical scholarship.

“Preach in order to pray.”  That would require me to be open, honest, and vulnerable.  That is scary.  On the other hand, the times in my life when I have allowed myself to be vulnerable in front of others – times when I have been honest about my mistakes, my fears, and my doubts – those are the times when I have been able to pray with the greatest kavanah.  But to bring myself to do that every week is not easy for me.

But this is not about me.  It is about our community.  Heschel’s challenge, and Joey’s, is to us not as individuals, but as a community.

Do we want this to be a place in which tears can flow?  Do we want to be surprised when we pray in this room?  Do we want to find God in our synagogue?

There are numerous ways in which to build a community in which these kinds of things can happen.  Heschel doesn’t have anything specific in mind.  He writes:

“My intention is not to offer blueprints, to prescribe new rules – except one: Prayer must have life.  It must not be drudgery, something done in a rut, something to get over with…”  (p. 76)

Singing together is a powerful way to give prayer life.  It has been an important part of Judaism ever since we crossed the Sea of Reeds.

So here is what I suggest.  And again, it is up to us.  It will be different, and possibly uncomfortable.  When we return the Sefer Torah to the ark in just a few moments, we’ll bring the Torah around the room.  Today we’ll go around the back and come down the aisle on the other side so that we cover more ground.  As the Torah passes you, if you like, join in the procession behind it, continuing all the way up to the ark, where we will sing Etz Chayim Hi together.  It’s a Tree of Life – but only when we give it life.

Then, we’ll go straight into musaf.  Again, you are invited to stay up front and stand close together around the podium, joining all of our voices in song and prayer together.

If we are going to become a singing community, we’ve got to commit.  If we make that commitment, I am confident that it will happen.