DANCE

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59B): "Even when all the gates are
closed, the gates of tears remain forev-
er open."
Simcha Bunim of Pschischa, 19th
century mystical master, asks: If the
heavens are always open to tears, than
why in the talmudic image is there a
special "gate of tears?" Surely a gate is
meant to allow entry and to deny
entry.
His answer: only crying that is
authentic and real is accepted on high.
Rosh Hashanah is about crying for
real.

Finding Ourselves

But what are authentic tears? Rosh
Hashanah, in the deepest understand-
ing, is about re-embracing my essen-
tial "I." Original sin in Judaism as
explained in Lights of Holiness by Rav
Kook, means to abandon my essential
"I" and adopt the mask of the
stranger. "Strangers to ourselves,"
wrote George Steiner, "errants at the
gates of our own psyche."
The Hebrew word for idolatry, the
ultimate biblicalism is Avodah Zara.
This term may be literally translated
as the Hebrew word for idolatry, the
ultimate biblical phrase of "worship-
ping the stranger ...;" the stranger in
ourselves.
Listen to the words of the original
text of Lights of Holiness (3:140, lyri-
cally translated from the original
Hebrew by Rachel Ebner): "The first
man sinned: He became alienated
from his own personhood for he
turned to the opinion of the snake
and lost himself. He did not know to
give a clear answer to God's question
where are you?" for he did not own
his own soul. Because his I-ness had
perished in the sin of bowing down to
a foreign God."
If in Christianity, original sin is
embedded in the inadequacy of the
human personality — which can only
be redeemed by Jesus — in Judaism,
original sin is to embrace the God
within me — which is my unique and
irreplicable "I-ness."
One of the major refrains in the
prayer service on Rosh Hashanah is
our prayer to God to inscribe us in
the Book of Life. The Rebbe of
Slonim, a wise scholar living today in
Jerusalem, gives this liturgical phrase a
powerful and poignant new reading.
In his understanding, it is not the
human being who turns in prayer to
God, but God who turns in prayer to
the human being.

"

DANCE on page 190

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