New Year’s Holy Days Offer a Universal Message

The start of the Jewish New Year is filled with holy days, among them four foundational celebrations: Rosh Hashanah, Yom Kippur, Sukkot and Simhat Torah-Shemini Atzeret.

They are quite different from one another. Yet we may also think of all four holidays as two pairs of two. The first two – a day of memory and accounting and a day of atonement –  are awe inspiring and grave compared with the last two festivals, which are days of joy.

At the same time, the first three holidays do have a common denominator: As much as they are Jewish Holy Days, they carry a universal message. Embedded within them are three of humanity’s cardinal touchstones: accounting and judgment; mercy and atonement; and the joy of life.

These attributes and qualities are essential to the lives of every human being. We mark the New Year by commemorating creation on the one hand and celebrating the Kingship of the Lord on the other. Both creation and God’s sovereignty pertain to all humankind and are not specifically Jewish.

The Day of Atonement, too, is relevant to every human being. Life is full of mistakes and transgressions. Without atonement, it would be unbearable to go on living with the unresolved and painful pieces of our past.

Sukkot at first glance seems to be far more connected with Jewish history. Yet, at its essence, Sukkot is actually a festival of thanksgiving for what we have. We acknowledge the tranquility in our lives and express our gratitude for divine gifts.

Moreover, our sages teach us that during Sukkot – in the days of the Holy Temple – 70 bulls were offered to God in the name of the 70 nations of the world. As the Prophet Zachariah foretells, in the days to come it is on Sukkot that all the peoples of the world will come as pilgrims to the Temple in Jerusalem (14:16-21).

This combination of the particular and the universal is not just one more interesting point; rather, it is the key to understanding the meaning of these three observances. In all our other celebrations, and perhaps in Jewish religious life in general, we stress the specificity of Jewish existence. Most of our holidays and memorial days are deeply connected with our own history.

At this time of year, however, we focus on our fundamental humanity, on the fact that we are human beings with great problems. In this context, humanity is not defined as a group of human beings. Here we speak of our basic humanity – humanity as a quality. The very touchstones that we mark are what make us human. The essence of the universality of these holidays, then, is not in the point of sharing with others, it is in delving into ourselves in order to reveal and find some of the fundamentals of our existence. We explore and acknowledge what is universal to all humankind within our own selves.

The fourth and last of these Holy Days, Shemini Atzeret (and with it Simhat Torah), stands in clear contrast to the first three. As beautifully depicted by our sages, a king made a great banquet to which he invited all the citizens of his realm. At the end of these feasts, he called his most beloved friend and said now that all these big events are over, let us have a small banquet just for the two of us (Tractate Sukkah 55b).

As published in the Jewish Voice

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