Printer Friendly

HOLY DAYS

The days of Rosh Hashanah and Yom Kippur and the intervening days of repentance are called in Hebrew yomin noraim – days of awe, of terrible mightiness. In English the term has been somewhat downgraded and these times are called the High Holy Days. 

Holy is a nice sounding word but it does not, in my opinion, convey the sanctity, serenity and tension of this period of the Jewish calendar. In general, I would think that the entire concept of holiness is absent in modern Western society. Nothing is sacred, everything is dumbed down to be equal, no standards of behavior, speech or dress are necessary to be observed, so it is pointless to speak of holiness in such an atmosphere and society.

Holiness requires an ability of detachment from the mundane and an ability to rise to levels of thought and behavior heretofore thought to be unattainable. God commanded the Jewish people to be a holy nation. He commanded every individual to be a holy person. He demands of us that the extraordinary be our usual and that we always realize our special role in life and history. 

Rabbi Yisrael Lipkin of Salant stated regarding the month of Elul – the month of introspection and repentance – that all year around a Jew must feel like it is Elul and that during Elul – why that is certainly Elul! This same thought can be applied to holiness. We are bidden to be holy year round and certainly so on the days of holiness that characterize the yomim noraim.

 

Though I am far from being an expert on holiness, and on much else for that matter, there are a few ideas on the subject that I wish to share with you on the matter.

 

Holiness begins with thought. With all of the surroundings of the media and the secular society that engulf us it is very difficult to have a holy mind. Our brains need a constant shower to wash away the filth that invades us regularly. Studying Torah on a regular daily basis can certainly provide such a shower of cleanliness. For minds that can encompass holiness inevitably lead to holy actions and behavior as well. There are many campaigns mounted in the religious Jewish world warning of the dangers of television and the internet. Though the technology itself is certainly neutral and there are many things of value that appear on both of these types of media, one cannot deny that there is great potential harm that exists there as well. It is difficult to have a holy mind when it is filled with the memories of unholy images and fantasies. The rabbis taught us that holy behavior is not only a product of observing the rules, so to speak. Even when performing permissible acts one must have a sense of holiness in so doing. It is part of the realization that life itself is special and that therefore nothing should be deemed ordinary or mundane. Taking what we think to be mundane for granted is a block to achieving a sense of holiness and Godly purpose.

 

Holiness is naturally reflected in our behavior. But it is also reflected in our personalities. The Torah bids us to be cheerful and not morose, accepting and not resentful, optimistic and not doleful. The Talmud states that the Divine Spirit cannot rest upon people who are constantly sad, pessimistic and feel cheated and frustrated by everyday life. A cheerful personality is a great aid to achieving the level of holy speech, free from slander, anger, and vulgar obscenities.

 

In a world where the concept of freedom of speech has lost all proportions, the Torah demands that we control our tongues and words. Holiness of the mind leads to holiness of the tongue. And this in turn will lead the person to holiness of behavior and a sense of holiness in all aspects of life as well.

 

Interpersonal relationships can only have long run success when a sense of specialness, of holiness, is injected in that relationship. It is that sense of holiness that begets appreciation of others and sensitivity to their needs and even to their foibles.

 

Holiness is also achievable through dedication and commitment. Many humans live aimless lives, confronted by boredom and routine. Dedication to the values of the Torah, to its study and observances as well as to the concepts of service to God and humans, ultimately bring a sense of holiness and even excitement to one’s life existence.

 

Acquiring a sense of holiness is difficult and even once acquired it can be easily lost. The yomim noraim are meant to be an aid in acquiring and maintaining holiness in our lives and homes.

 

Ktiva V’chatima Tova.

Berel Wein