HA'AZINU SUCCOT 5779
SHELTERS: GOD'S AND OURS

September 20, 2018
11 Tishri 5779

You shall dwell in Sukkot seven days… In order that future generations will know that I made the Israelites live in Sukkot when I brought them out of the land of Egypt [Leviticus 23:42, 43].

It's the morning following Yom Kippur and seemingly overnight sukkot have sprouted throughout Jerusalem. They are on our streets, in balconies, on the premises of restaurants and coffeehouses as well as a variety of public venues. The religiously observant are fastidious in eating all their meals during the Sukkot Festival in a sukkah. This frail structure is termed a temporary dwelling that is grounded in the memory of God's provision of Sukkot for our wandering ancestors.

The essence of the sukkah is its roof or covering (s'chach) that can only be made from material that grows in the ground. S'cach can be tree branches, wooden slats or bamboo mats. The sukkah itself is often decorated with wall hangings and posters, strings of popcorn or cranberries and of course the artwork of children and grandchildren, all of which adds to the festive nature of this much beloved holiday.

The Biblical command to erect and "dwell" in a sukkah enables us to recall that during the 40 years of wandering in the Sinai. With these flimsy structures God provided shelter from the severe desert sun as well as private space for each family.

Nature can be harsh. We are constantly reminded of its power and its capacity to destroy the work of human hands. Earthquakes and tsunamis have claimed lives and destroyed communities. Hurricanes with their high winds and rising water levels have overrun cities and farmlands.

"Florence" has destroyed homes and inundated the Carolina countryside and created the need to provide shelters for the suddenly homeless. The commitment to provide shelter for victims of disasters is a godlike act–it emulates God's concern for the wandering Israelites.

Shelters are a reality throughout the globe. Migrants fleeing their war-torn nations are packed into overcrowded shelters. In our own communities the homeless are thankful for the shelters that have sprouted in our midst. All these attempts to provide a modicum of shelter and food for the many in need emulate God's concern for our wandering and migrant ancestors.

Thus, our tradition mandates that we erect a sukkah, the week-long temporary shelter that is central to our holiday observance. The purpose of moving into the frail sukkah is to sensitize us to the human suffering of those now homeless because of flood or war. We cannot as individuals provide shelter for all in need, but we can and should offer financial support by our contribution to relief agencies that are engaged in this holy work. In our local community, we can volunteer to staff a local shelter for a night or two as well as helping out in various food kitchens. These are acts of true chesed (loving kindness).

Sukkot appear in our midst but once a year, but the need to provide shelter is both timeless and timely. As we enter and enjoy our Sukkot may we be sensitized to the Festival's call to emulate God who provided shelter for our wondering ancestors, who in every sense were migrants fleeing the harsh oppression of Pharaoh's Egypt. May we now do God's work in our times.

From the holy city of Jerusalem, my best wishes for a Shabbat shalom u'mevorach and a chag sameach, a joyous celebration of Succot.

Rabbi Arnold M. Goodman


VAYELECH YOM KIPPUR 5779
YOU BROKE IT, YOU FIX IT

September 13, 2018
4 Tishri 5779

Moses descends from Mount Sinai holding in his arms the tablets upon which God had engraved the Ten Commandments. A Midrash speculates that the tablets, while heavy, were lifted up by the letters put there by God. Moses' joy in bringing this divine gift to his people is quickly dissipated as he discovers them engaging in an open and egregious act of idolatry, worshiping the Golden Calf. Unable to control his anger, he casts down the stones that are quickly and permanently shattered.

When the turmoil following Moses' return finally quiets down, God commands him, "P'sal lcha (carve out) two stone tablets upon which I will write the words that were on the first set that you shattered." (Exodus 34:1). In essence God said to Moses, "you broke it, you fix it." On Yom Kippur God calls out to each of us, "p'sal lcha, reflect on all we have broken by our acts of commission or by omission and fix it." Repentance is acknowledging what we have broken and being determined to repair it.

The Al Chet litany is a listing of many "universal" sins and each sin is likened to yet another broken shard added to the pile at our feet. There is the sin of "demeaning parents and teachers." I always tried to be respectful to my parents, grandparents and teachers. Sadly, there were instances when I failed to live up to the standard. There were the curt response, the cross word, the occasional willful act of disrespect. I suspect I'm not alone in reflecting upon my behavior to my elders. We can't escape the reality of such acts, but we can ask forgiveness and promise ourselves to be more and more respectful in the days to come.

There is the sin of evil speech. Try as we will, I suspect very few of us can honestly claim that we have not gossiped, not spoken ill, not demeaned others, many of whom are in our circle of friends and neighbors. Such sinful words lie at our feet adding to the all too many broken shards already there. Fixing what we have broken through speech requires asking forgiveness from our "targets" and promising ourselves to work hard at restraining our tongues in the future.

Interestingly, the Al Chet litany refers to both intentional and unintentional sins. The latter also demands our attention, as our negligence or carelessness is often at the root of unintentional acts. The broken stones of even these sins are also piled up before us. Fixing what we have broken unintentionally begins by asking forgiveness and then promising ourselves to be more careful and discerning in the future.

God's command to Moses, "p'sal lcha (carve out yourself)" is directed to each of us. It is the call and the challenge of Yom Kippur. May we use the day to reflect honestly on all that we have broken and then have the resolve to take steps to fix what can be fixed and to commit ourselves to be more careful, circumspect and sensitive in the future.

P'sal lcha is the timeless call to teshuvah (repentance), and may we be blessed with the will and the courage to engage in this difficult but ultimately rewarding process of fixing what we have broken.

From the holy city of Jerusalem my best wishes for a g'mar chatimah tovah. May the Fast go well and your Yom Kippur be inspiring and fulfilling. May we all be blessed with a year of health, success and shalom.

Rabbi Arnold M. Goodman