INSIGHT
5761 - #2
The Renewal Of Autumn
Rosh
Hashanah, the start of a new year, marks renewal and,
thus, as we contemplate the new, it would seem
appropriate for us to look at ourselves and also make new
personal inroads. The connection of tshuva,
repentance, to this time period seems apparent. The
timing of Rosh Hashanah and this sense of newness,
however, seems strange. It would seem to be more
appropriate for this focus on tshuva to occur in
the Spring when newness and a sense of rebirth fills our
being.1 Furthermore, it
would seem that, as Rosh Hashanah marks the
creation of the world, its place also would be more
connected to the Spring. It seems strange to think of the
world as beginning with the season of Autumn.2
The place of this period of tshuva within the
harvest cycle also seems alien. The time to contemplate
repentance would seem to be at the beginning of the farm
year, not at its conclusion. It is at the time of
planting that one would seem to be most unsure, most
concerned about the future of the crop and thus most open
to reconsider his being and behaviour in recognition of
Divine Judgment. At the time of the harvest, the time of Rosh
Hashanah, what exists, exists. The concern for
repercussion is lessened; the stimulus for change is
lacking. This would not seem to be the opportune time to
foster tshuva.
Mishneh Brura 664:2 states that on Hoshana
Rabba, the last day of Succot, we are judged
concerning rain and the Divine Judgment for the year
receives its final seal. We are thus informed that the tshuva
period of Rosh Hashanah and Yom Kippur
concludes with Hoshana Rabba and the prayer for
rain.3 Concern for the
future is thus part of the fabric of this tshuva
time period. Even as one celebrates the harvest, the
concern for next year's crop is on one's mind; there is
apprehension about the rain necessary to ensure a
bountiful harvest. The time is actually opportune for tshuva.
Furthermore, in focusing on tshuva at this time we
recognize the need to consider the long term. Even as the
present is fine, one must be concerned about the future.
Even as one celebrates today's harvest, one must be
concerned about tomorrow. The focus on tshuva
during this time now seems appropriate. It also teaches
us to understand tshuva and life in the greater
context.
The contemplation of tshuva within a larger
framework may also assist in understanding the creation
of the world in Autumn and the projection of newness
within this time period. For the new to emerge, the old
must expire.4 Change does not mean just the
onset of the new but the conclusion of the old. For
Spring to occur and the new to emerge, the old had to
cease. Before Spring there must be Autumn. Tshuva
is not just a statement about the future; it is also a
statement about the past. It is not enough that one
adopts new behaviour; one must confront past behaviour
and mark its end. As Rambam, Hilchot Tshuva 1:1 states,
to accomplish tshuva one must have remorse for
past sins, not just refrain from future sins. For there
to be a change in the individual, there must first be an
end, a separation from the old before there can be a
commitment to the new. Renewal begins with a conclusion
of what existed prior. It is Autumn that begins the
renewal process. The timing of Creation informs us of
life's inherent dynamic nature for, even at its very
onset, the world marked an end that must precede a
beginning.
Yet, while these perspectives may add to our
understanding of tshuva and shed some light on
this time period, there is still a lack. While one should
contemplate the long term and see the larger picture, it
is the immediate that is still most powerful. The human
being in experiencing nature at this time feels a process
of winding down. It is the harvest and its celebration
that dominates this time period within the agricultural
cycle. Notwithstanding what has been presented, Autumn
and the harvest still do not seem to be a time for tshuva.
For most, it is true that tshuva is motivated
by an anxiety about the future. We are concerned about
Divine Judgment and Punishment. Yet, it is the harvest
that should motivate tshuva. Repentance, the
desire to change, to grow, to connect with God,
ultimately, should arise from appreciation and from love.
It is the very pleasure of the harvest, not the fear of
famine, that should motivate us to make a commitment to
change, to become better manifestations of our essences.
And what better time to make this commitment than the
beginning of the time period that forces us to focus on
ourselves. Spring/Summer are times of activity; times
when one goes out, lives in the greater world.
Fall/Winter are times when one is bound more to the home,
to the inside, to the realm of the passive. It is not
surprising that the school year begins in the Fall.
Autumn is the beginning of the time of study, of
introspection, of personal contemplation. It is the
beginning of the New Year. The harvest is over and we are
thankful. We must now look at ourselves and initiate the
renewal of our beings.
Rabbi
Benjamin Hecht e-mail
Notes
1 T.B. Rosh
Hashanah 10b,11a actually presents a disagreement
between Rabbi Eliezer and Rabbi Yehoshua as to whether
the world was created in the month of Tishri or in
the month of Nisan. Rabbi Eliezer&127s view
that the world was created in Tishri and is so marked by
our celebration of Rosh Hashanah on the first of
Tishri, is the one that dominates the liturgy of this day
and our consciousness. This discussion builds upon this
view.
2 When considering
the relationship of Jewish concepts to the seasons, the
Land of Israel is the benchmark. Thus, for example, the
reference to Passover as the holiday of Spring
specifically refers to the necessity of celebrating this
holiday during the Springtime in Israel.
3 See further Rabbi
Eliyahu Kitov, The Book of Our Heritage, Tishrey -Hoshana
Raba.
4 Of course, this
need not be understood in a black and white definitive
form that implies no connection to the past. The cycle of
the tshuva movement may be much more fluid than
implied in a harsh presentation of change through a sharp
break with past. What is ultimately being contemplated is
that tshuva is not only a look forward but a look
backwards. It does not only consider the acceptance of
the new but the need to move from the old. See, also, Rabbi
Yaakov Feldman, Change Completely or Stay The Same?,
Nishma Journal 10.
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