The year 1966 was a time of increasing anxiety over United States foreign and domestic issues. It was also a period in which even theologians were expressing doubt in the very existence of God. Returning to his pulpit at the Nassau Community Temple in West Hempstead, New York after a six-month sabbatical in Jerusalem, and despite his dismay over the perplexing problems of the day, Rabbi Sidney Ballon’s belief in God never wavered. Societal challenges only served to reinforce in his mind the need to be conscious of the moral order of the universe that Judaism not merely offers, but demands.
...we must live in the faith that there is a Divine standard by which all human actions must be criticized and judged. We as Jews must bear in mind the special obligation that falls upon us by virtue of our unique place in history....
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This service on the eve of the New Year is a truly gratifying occasion for me. Rosh Hashanah Eve is always exhilarating, but this Rosh Hashanah, in particular, is all the more a joyful experience for me because of the fact that I was away for so long in the year that has ended. I have, of course, been back for some time, but because I returned during the summer lull in activity, I have as yet not had the opportunity of seeing most of you again, and it does feel as if this evening constitutes our official reunion. It was good to be away and to study and work in such an exciting environment as Israel. It is good to be back. I am humbly grateful that our long journeys were safely completed and happy to be again in the midst of the congregation.
And yet, together with the joy that I now feel there is also a deep sense of frustration. The rabbis of old made the statement, “Avir Eretz Yisroel machkim—the air of the land of Israel makes one wise,”[i] but I must confess to you, I do not feel too wise this evening. We stand at the beginning of a new year. We try to take stock of the old, and if we do any serious thinking at all we cannot help but be a bit disquieted. We look back upon a year of escalation of a so-called “undeclared war” in Vietnam.[ii] We seem to have slipped into a predicament that nobody wants to be in, but neither can anybody figure a way out. We look back upon a year of increased tension in our big cities.[iii] We once told ourselves smugly that it was only the South that had a racial problem and now it is even greater in the North. We look back upon a year of economic stress. There were more strikes in the country than in any other previous year and inflation[iv] threatens us ever more seriously. It was a year also with a spotlight on spiritual confusion, as demonstrated best by the time magazine cover that proclaimed in bold lettering that God is dead. [v]
There were, indeed, many things to disturb us during the past year, and you the congregation have gathered here now for some direction and reassurance. You have come to the uplifted and to be filled with hope. I, as a rabbi, wish that I could fulfill your need, that I could stand before you and with a wave of my hand make our problems magically disappear. I wish that I as preacher could glibly pronounce the formula that would provide the solution to all fears and doubts. There was, indeed, much wisdom to be gained in Israel, but not the kind that I wish I now possessed. I remain troubled about many things even as you are, and have no easy answers to give you.
All that I can do is to try to interpret for you what this festival of Rosh Hashanah stands for, and what it tries to say to us, and hope that this will enable us to find some comfort, and that it will point the way meaningfully in these days of crisis.
The festival of Rosh Hashanah makes no direct pronouncements with regard to contemporary questions of politics or economics, but it does make a simple and direct statement of a spiritual nature having to do with God. We referred a moment ago to the sensational proclamation that God is dead. Rosh Hashanah agrees with this statement two thirds of the way. Two of its three words are acceptable. The message of Rosh Hashanah is not that God is dead, but rather more simply that God is! "Thou didst lay the foundations of the earth,” says the prayerbook, “and the heavens are thy handiwork."[vi]
This does not mean that Judaism ignores or is unaware of the problems that trouble modern theologians and that have caused them to decide on deicide and declare God is dead, but Judaism has simply not been strapped by the kind of theological rigidity which has brought these theologians of another faith to theological disaster. Judaism has been aware from the very beginning that man's relationship to God would often be frustrating and that his understanding of Him must necessarily be limited. Jewish tradition has very clearly warned us that our perception of God might vary from time to time, that sometimes He seems close and at other times very remote, and always our knowledge of Him can only be partial.
The rabbis said that we speak in our prayers of the God of Abraham and the God of Isaac and the God of Jacob because in each generation the conception of God was somewhat different, and the God of Abraham was different from the God of Isaac which in turn was different from the God of Jacob. The Bible approach raised Moses as being closer to God than any other human being, but he is, nevertheless, told that he cannot see God, but only God's goodness will pass before him. The profits and psalmist spoke of a God that hides. Job protested to God that he was suffering innocently. A Chassidic rabbi once called God to trial to justify why His people Israel were suffering. There were no sure descriptions of God. There were questions about God, and yet the faith persisted that there is, nevertheless, design and intelligence in the universe. The death of God theologians would not accept this statement without scientific proof, but there are many scientists who would assert that there may be dimensions to reckon with beyond the reach of science and physical measurement. For Jewish tradition there is intimation of divine power in the miracle of creation, in man's perception of moral law, in the existence of the people of Israel. “The rhythm of the seasons and the stars in they are heavenly courses,” to quote the prayerbook, the manifestation of conscience in the heart of man, the unique historical experience of the Jewish people validated its faith.
The rabbis said that we speak in our prayers of the God of Abraham and the God of Isaac and the God of Jacob because in each generation the conception of God was somewhat different, and the God of Abraham was different from the God of Isaac which in turn was different from the God of Jacob. The Bible approach raised Moses as being closer to God than any other human being, but he is, nevertheless, told that he cannot see God, but only God's goodness will pass before him. The profits and psalmist spoke of a God that hides. Job protested to God that he was suffering innocently. A Chassidic rabbi once called God to trial to justify why His people Israel were suffering. There were no sure descriptions of God. There were questions about God, and yet the faith persisted that there is, nevertheless, design and intelligence in the universe. The death of God theologians would not accept this statement without scientific proof, but there are many scientists who would assert that there may be dimensions to reckon with beyond the reach of science and physical measurement. For Jewish tradition there is intimation of divine power in the miracle of creation, in man's perception of moral law, in the existence of the people of Israel. “The rhythm of the seasons and the stars in they are heavenly courses,” to quote the prayerbook, the manifestation of conscience in the heart of man, the unique historical experience of the Jewish people validated its faith.
What is more significant, however, for us is not merely the faith that God is, but the implications of that faith. Granted that God is—what does it mean to us? Rosh Hashanah also tries to tell us this, and does so best, perhaps, in the three parts of the shofar service to be read tomorrow morning.
The first of these three sections is known as Malchuyot. Roughly translated this means sovereignty or kingship. One of the thoughts emphasize most on Rosh Hashanah is that God is King. Adonoy Melech. It is He who is Moshail b’chol ha-aretz—the ruler over all the earth. In an age when kings are discredited it may not seem very meaningful to describe God as King, but let us not take this anymore literally than was intended. We are dealing with a figure of speech, not a description of fact. Our tradition tells us that no human word or combination of words is adequate in explaining the infinite God. All we do when we try to describe God in human terms, when we say He is Father or Creator, Teacher or Lawgiver, Judge or Redeemer is to convey to the best of our feeble human ability some small impression that we have of the Divine that we cannot fully or accurately describe.
Thus, when we say that God is King, we are not saying He is a sovereign in the earthly sense of the term. We are, perhaps, not even saying anything at all about God but rather more about what we expect of man. When we say that God is King we are saying that man must be cautious with respect to what he considers worthy of his ultimate allegiance. We are saying that man must not let his own instinctive desires for pleasure or power or profit rule over him, but must subject himself to a higher divine demand for doing justly, loving mercy, and walking humbly. When we say that God is King, we mean that no human government or political system is justified except that it governs in terms of itself being subject to moral law. When we say that God is King it means that the vast body of new scientific knowledge that man has acquired must not lead to arrogance and self-glorification on the part of man but must rather be subject to a deep sense of responsibility and be directed toward the benefit of mankind and not its destruction. When we say God is King, it means that we must question every human purpose and loyalty and determine whether there is not a higher godly standard with which they must be brought into harmony.
The first of these three sections is known as Malchuyot. Roughly translated this means sovereignty or kingship. One of the thoughts emphasize most on Rosh Hashanah is that God is King. Adonoy Melech. It is He who is Moshail b’chol ha-aretz—the ruler over all the earth. In an age when kings are discredited it may not seem very meaningful to describe God as King, but let us not take this anymore literally than was intended. We are dealing with a figure of speech, not a description of fact. Our tradition tells us that no human word or combination of words is adequate in explaining the infinite God. All we do when we try to describe God in human terms, when we say He is Father or Creator, Teacher or Lawgiver, Judge or Redeemer is to convey to the best of our feeble human ability some small impression that we have of the Divine that we cannot fully or accurately describe.
Thus, when we say that God is King, we are not saying He is a sovereign in the earthly sense of the term. We are, perhaps, not even saying anything at all about God but rather more about what we expect of man. When we say that God is King we are saying that man must be cautious with respect to what he considers worthy of his ultimate allegiance. We are saying that man must not let his own instinctive desires for pleasure or power or profit rule over him, but must subject himself to a higher divine demand for doing justly, loving mercy, and walking humbly. When we say that God is King, we mean that no human government or political system is justified except that it governs in terms of itself being subject to moral law. When we say that God is King it means that the vast body of new scientific knowledge that man has acquired must not lead to arrogance and self-glorification on the part of man but must rather be subject to a deep sense of responsibility and be directed toward the benefit of mankind and not its destruction. When we say God is King, it means that we must question every human purpose and loyalty and determine whether there is not a higher godly standard with which they must be brought into harmony.
The second part of the shofar service is called the Zichronot. Roughly translated this means remembrance. God remembers all that ever takes place, but most especially He is Zocher Habrit, the one who remembers the covenant with Israel. Again, this phrase tells us not so much about God but rather about what we expect of the people of Israel. If God remembers His covenant with Israel then we, His people, are obligated also to remember, to remember the heritage of our past, the unique origins of our people and our commitment to be coworkers with God in the building of His kingdom, words you will recall from one of our Friday evening services. According to the Bible when the patriarch Abraham was called upon to leave his homeland and to go forth to become the father of a new people he was charged with the words, “Be thou a blessing.”[vii] When Israel stood at Sinai we were charged to be a kingdom of priests and a holy nation.[viii] When we say God remembers the covenant, we say that the obligations of this covenant still hold for the Jew. The Jew must take his history seriously, and his thoughts and actions of today must be considered in the light of his mission to be a blessing and a holy nation, which is the special religious destiny imposed upon him by the past.
And the third part of the shofar service is called Shofarot. Again, roughly translated this means shofar calls. They remind us, we are told, of the trumpet blowing at Sinai when the commandments were proclaimed to Israel, and Israel was called by the shofar blasts to fulfill them. Israel was then, in effect, admonished that it was not enough in this world to think and to talk, but one must also act. The God who is King and the God who remembers is also a God who calls to action. There are things to be done in this world. God's law is to be fulfilled. A way of life is to be lived. In the Ethics of the Fathers we read, not the teaching is the essential but the doing.[ix] Other rabbis said that if God had to make a choice between people who merely believed in Him and people who merely performed His commandments, the choice would be clear. He would say," would that they would forsake me, if only they would keep my Commandments." The rabbis did not mean to belittle the importance of belief in God, but they did want to emphasize that meaningful belief entails action. It is not enough for anyone to say, “I believe, I agree.” He must also do. It is not enough to say we are a people that believes in God. We must also act like a godly people. Individuals and families, nations and societies must in the words of our prayerbook always rouse themselves from indolence and in difference, from selfish ease and be moved to serve under the banner of truth and love, of justice and peace.
Here then is the message that Rosh Hashanah brings to us once again this evening. Are we dissatisfied with ourselves and with the world when we take stock? Would we like to improve our own ways and contribute to the betterment of society? Then we must live in the faith that there is a Divine standard by which all human actions must be criticized and judged. We as Jews must bear in mind the special obligation that falls upon us by virtue of our unique place in history, and we must be mindful that lip service to personal virtue and social ideals is not enough, but that we must be prepared to act in accordance with our words. As we begin, now, this New Year, may this be the spirit in which we confront the problems that beset us. May this be our resolution and our way of life in the year to come, and may we be rewarded for our effort with a good year that shall see faith restored, world peace renewed and the dignity of all men upheld.
[i] Jewish Babylonian Talmud, Baba Batra 168b.
[ii] In 1966 public dissatisfaction was growing against Johnson administration policies in Vietnam as was skepticism about what the American people were being told about it, commonly referred as the “credibility gap.” James Reston of the New York Times wrote: "The time has come to call a spade a bloody shovel. This country is in an undeclared and unexplained war in Vietnam. Our masters have a lot of long and fancy names for it, like escalation and retaliation, but it is a war just the same."
[iii] For example, in July 1966, in North Omaha, Nebraska more than 500 black youth gathered to protest the absence of recreation programs and jobs, and stormed a local business district, throwing rocks and bricks at Jewish-owned businesses in the area. The National Guard was called in after three days of random violence and organized raids.
[iv] 1966 started as an economic boom year. However, market pressures caused by a full employment economy, plus increased spending on the military in Vietnam put great demand on capital resulting in rising inflation.
[v] The cover of the April 8, 1966 edition of Time magazine asked the question "Is God Dead?" and the accompanying article addressed growing atheism in America at the time.
[vi] Psalm 102:25, "Of old You established the earth; the heavens are the work of Your hands.
[vii] Genesis 12:1-2, God said to Abram, 'Go away from your land, from your birthplace, and from your father's house, to the land that I will show you. I will make you into a great nation. I will bless you and make you great. You shall become a blessing.
[viii] Exodus 19:5-6, God speaks to Moses: “Now therefore, if ye will hearken unto My voice indeed, and keep My covenant, then ye shall be Mine own treasure from among all peoples; for all the earth is Mine; and ye shall be unto Me a kingdom of priests, and a holy nation. These are the words which thou shalt speak unto the children of Israel.”
[ix] Perhaps not surprisingly, this was a tenet Ballon spoke to a year earlier on Rosh Hashanah morning 1965 (viz., http://harav-shimon.blogspot.com/2012/08/jews-without-problems-rosh-hashanah.html)
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