When even God can’ make a “mistake”, and admit it, we can rest assured that it is nothing less than honorable to act similarly.
If one invests in one’s faith by singing God’s praises during times of prosperity and good health, then, in the loneliness of difficult and sorrowful times, one may be able to continue believing in God’s faithfulness even when there is little evidence of such Divine allegiance.
Young people are developing a fresh approach to what Judaism is really all about—open to new adventures. They are keenly aware that one cannot inherit Judaism but only discover it on one’s own through an often difficult spiritual struggle, and even warfare.
Moshe asks God to reveal His name to him before he conveys the message to the Jews that He will redeem them from Egyptian bondage. God refuses to do so, and His answer is astonishing: “I will be Whoever I will be.” I am not a “what,” or a “when.” I am not even a “who.” There is no term you can use to describe Me. Any attempt to give Me an image is a serious violation of My very being. Any conclusive explanation of My deeds is idol worship. I permit you to describe Me in human terms only as long as you know that any such description will ultimately break down. No word can ever contain Me.
Must we believe that the whole universe was created only to test man’s moral and religious conduct? Is it not be more logical to conclude that God’s reasons for creating the universe are much greater and more significant than the problem of human behavior?
Learning Torah requires human authenticity; it means standing in front of a mirror and asking yourself the daunting question of who you really are, without masks and artificialities.
On Simchat Torah we begin reading the Torah all over again. Even the greatest Torah scholars once again come to the conclusion that they need to reread it, since they failed bitterly the previous year. After all, we only start reading the first words and already we get stuck, unable to understand the actual meaning; and we can never really get beyond that place. While in the non-Jewish world the whole point is to finish a book, in Judaism we are all just perpetual beginners.
Running our world by remote control has not been good for our souls; and walking on the moon has not helped us to know our next-door neighbor any better. On the contrary, technological progress has robbed us of our own humanness. It is therefore most meaningful that one item has maintained its constancy. It carries a text that has had greater influence in the world than any other we know of. It has changed the universe as nothing else has; it encourages people to move, to discover, and to develop. But it is written on parchment, by the hand of a person, holding a quill, as if to say: Be yourself. Don’t get run over by the need for progress.
The call of the hour on Yom Kippur is this: a full day is given to us to realize that our lives are undeserved. Life is only great when it is earned through a dignified response.
It is Divine humor that tells us to live with absurdity, and supreme holy witticism that asks us to live with laughter. We are asked to enjoy the journey and realize that there is no arrival.