WHAT IS A BLESSING?

 Rabbi Rifat Sonsino, Ph.D

Almost every rabbinic prayer begins with Baruh Ata Adonay, Blessed are you, O God.  What is a blessing?

In the Hebrew Bible, the verb “to bless” comes from the root B-R-K(The letter Kaf in Hebrew). A “blessing” is berahah. A “blessed one” is called Baruh. In Arabic it is mubarak.

There are various theories as to the origin of the root BRK. Some people connect it with the word bereh, meaning “knee.” As in “and he kneeled upon his knees-vayivrah al birkav” (2 Ch. 6:13). However, I am not convinced  that in biblical Hebrew “blessing” and “kneeling” come from the same root. In reality, given the fact that in Akkadian, a Semitic language with many ties to biblical Hebrew, the corresponding term is karabu, a totally different root, I am left to assume that we really do not know what is the connection between the verb “to bless” and its homonym “to kneel.”(ABD. I, 753). They may not even be related. Furthermore, in some cases, “a blessing”, euphemistically, means just the opposite, namely a curse, as we find in the Book of Psalms, “the grasping man reviles (bereh) and scorns the Lord’ (10:3).

In the Hebrew Bible, a blessing is usually offered by someone in authority, such as a father, as in the case of Isaac and his son Jacob,  or God and Abraham as in “I (God) will make you (Abraham) a great nation and I will bless you” (Gen. 12:2). However, in some cases, it is even uttered by individuals for other human beings, such as priests, kings or the people at large: For example, “When David finished sacrificing …he blessed the people” (II Sam. 6:18). Often God is the addressee: “Bless the Lord, o my soul” (Ps. 104:1). In Turkey, where I was born, the Sephardic custom of blessing involved kissing the hand of an elder, that is, a father or a teacher, who then placed his hand on your head.

Kent H Richards convincingly argues that “God blesses with benefit on the basis of the relationship” (ABD, I, 754). The expectation is that a divine blessing comes with a definite content, such as riches, good health or general wellbeing. Because people believed that the word itself has a power of action, once a blessing is pronounced, it cannot be taken away.

For me, a religious naturalist, a “blessing” is only an expression of good wishes pronounced by someone in authority, like a parent or even God. In Latin, to bless is benedicere, coming from bene (well) and dicere,( to say), that is, “to say good things about another.” On the other hand, when a blessing is uttered by an inferior to a superior, it simply means, “praise,” whether it comes from one person to another or from an individual to God. Furthermore, I don’t believe a blessing comes with an assured content and there is no guarantee that it will materialize. It simply means, “I love you, and wish you well, “ or, in the case of praise, “You are great and very important in my life.”

I don’t think we need  to expect more from a blessing, not that it would happen anyway.

Sept.22, 2021

 

 

YOM KIPPUR

 Yom Kippur, the Day of Atonement, begins tomorrow night. To those who are fasting, I wish a צום קל , an easy fast.

And remember, it is KAL Nidre ( as we said in Turkey), not KOL. The text is in Aramaic, not Hebrew .(I know, i know, I’ll never win this one in a dominant Ashkenazic community)

May you be sealed in the Book of Life

THE HIGH HOLY DAYS; DAY OF JUDGMENT OR SELF-EVALUATION

Rabbi Rifat Sonsino, Ph.

In Judaism, the term "High Holydays" refers to Rosh Hashanah (the Jewish New Year) and Yom Kippur (Day of Atonement). This year, the first one begins on Sept 6, 2021 and the second on Sept.15. 

In monotheistic religions of the West, namely Judaism, Christianity and Islam, there is a belief that at the end of time, God will judge all humanity, bringing the righteous to paradise and the wicked to hell. In Hebrew this is called YOM HADIN, “the day of judgment,” a term that appeared first in post-biblical times.

According to the New Testament, God “set a day in which he purposes to judge the inhabited earth” (Acts 17: 31). Another text, however states that it would be Jesus who will do the judging: “The Father judges no one but has entrusted all judgment to the Son” (Joh, 5:22). The terrifying scene has been magnificently portrayed by Michelangelo in his famous painting, “The Last Judgment,” now in the Sistine chapel in the Vatican..

Similarly, Islam proclaims that at the end of time Allah will decide how people will spend their afterlife (See, for ex. Kuran 3:55; 5:48 and others).

The ancient Rabbis, too, had a similar view, except that according to them the judging will be done solely by God. Inspired by the Roman military life, they imagined that, particularly on Rosh Hashanah, “all that come into the world will pass before Him like legions of soldiers.” (RH 1: 2). They also taught that Rosh Hashanah initiates a process of divine judgment that is completed ten days later on Yom Kippur. In fact, on Rosh Hashanah, they said, two books are opened before God: Some people are written in the Book of Life, while others are written in the Book of Death (see, RH 32b).

This assumption is highlighted in a traditional liturgical text called, Unetane Tokef (“Let us speak of  awesomeness”), which was composed between 6 and 8^th centuries, and recited during the Jewish High Holidays. It states that (in translation):

On Rosh Hashanah it is inscribed,

And on Yom Kippur it is sealed.

How many shall pass away and how many shall be born,

Who shall live and who shall die,

Who shall reach the end of his days and who shall not,

Who shall perish by water and who by fire,

Who by sword and who by wild beast,

Who by famine and who by thirst,

Who by earthquake and who by plague,

Who by strangulation and who by stoning,

Who shall have rest and who shall wander,

Who shall be at peace and who shall be pursued,

Who shall be at rest and who shall be tormented,

Who shall be exalted and who shall be brought low,

Who shall become rich and who shall be impoverished.

But repentance, prayer and righteousness avert judgment’s severe decree.

For me, this image of a final judgment is Kafkaesque and a frightening one. First of all, we don’t know when it will happen; we don’t know how it will happen, and the concept itself is far from being comfortable and soothing. It is meant to terrify us into behaving correctly.  But I don’t think it works. In fact, I think, it is a real turn off!

I much rather prefer to reinterpret the concept and turn the burden on us who can do something about it in a constructive way. So, for me, a religious naturalist, instead of talking about Yom Ha-din, the Day of Final judgment, I think we should look at the new Jewish New Year as a day of starting a process of self-evaluation, which is done in the recesses of our heart. So, on Rosh Hashanah, we begin the process and conclude it on Yom Kippur with our new commitment to improve ourselves. At least this is something that we can do, and must do.

The Talmud even gives us an example of a self-evaluation: After death, when a person is brought to judgment, he is asked: a) Did you conduct your business with integrity; b) Did you set aside  fixed times to study; c) did you engage in procreation? and d) Did you hope for better things to come (Shab.31a). 

In my case, as I look upon my behavior last year, I realize that I need to be more patient with people, and to realize that others function at a different pace than mine. As a Rabbi I am also inclined to respond to every demand and every request. As I grow older, I need to learn how to say No at times, for my own well-being and for the sake of the project I am about to initiate. Just as Simone Biles, the Olympic star, was able to put her mental wellbeing above the pressures of the moment, I should be able to respond with clarity of thought in each and every case by considering what I can do best without killing myself.

So, I plan to start the self-evaluation on Rosh Hashanah and conclude it on Yom Kippur, determined to be a better person and a more productive individual. Maybe you should consider doing the same.