Latest update: December 11th, 2012
That, on this night of nights, is what Jews do. The synagogue is full of the faces of those who rarely visit it. During the year – albeit less dramatically than their medieval predecessors – they may have been Marranos, hidden Jews. They have worn other masks, carried different identities. But on Yom Kippur night the music of Kol Nidre has spoken to them and they have said: here is where I belong. Among my people and its faith. I am a Jew.
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In ancient Israel, there were holy places. The land itself was holy. Holier still was the city of Jerusalem, and in Jerusalem the holiest site was the Temple. Within the Temple was the supremely sacred place known as the Holy of Holies.
There was holy time. There were the festivals. Above them was the Sabbath, the day God himself declared holy. Above even that was the one day in the year known as the Sabbath of Sabbaths, the most holy day of all: the Day of Atonement.
There were holy people. Israel was called “a holy nation.” Among them was a tribe of special sanctity, the Levites, and within it were individuals who were holier still, the kohanim (priests). Among them was one person who was supremely holy, the high priest.
In ancient times the holiest man entered the holiest place on the holiest day of the year and sought atonement for his people.
Then the Temple was destroyed. Jerusalem lay in ruins. Devastated, too, was the spiritual life of Israel. There were no sacrifices and no high priest. None of the rites of the Day of Atonement, spelled out in the Book of Leviticus, could be performed. How then could sins be purged and the people of Israel annually restore their relationship with God?
One saying has come down to us from that time, a sentence that rescued Judaism from the ruins. Its author, Rabbi Akiva, lived through the destruction. His early years were spent as an illiterate shepherd. Tradition tells us that he fell in love with Rachel, daughter of one of the wealthiest men in Jerusalem. She agreed to marry him on condition that he studied and became a Torah scholar. Her father disinherited her, but she remained devoted to Akiva, who eventually became the supreme scholar of his day and one of the architects of rabbinic Judaism. He died, a martyr, at the hands of the Romans.
Rabbi Akiva was a remarkable man. It was at his insistence that the Song of Songs was included in the biblical canon. He framed a number of enactments to foster love as the basis of marriage. He said, “Beloved is mankind, for it is created in the image of God,” and declared that “Love thy neighbor as thyself” is the fundamental principle of Judaism. But above all he could see through catastrophe. When others wept at the destruction of the Temple, Rabbi Akiva preserved a spirit of hope, saying that since it had been prophesied, the rebuilding of Jerusalem, which had also been prophesied, would also come to pass. “Whatever God does is for the best.” About the Day of Atonement he said this:
“Happy are you, O Israel! Before whom are you purified and who purifies you? Your Father in heaven, as it is said: ‘And I will sprinkle clean water upon you and you shall be purified’ ” (Ezekiel 36:25).
Israel did not need a Temple or a high priest to secure atonement. It had lost its holiest place and person. But it still had the day itself: holy time. On that day every place becomes a holy place and every person a holy individual standing directly before God. By turning to Him in teshuvah it is as if we had brought an offering in the Temple, because God hears every cry that comes from the heart. When there is no high priest to mediate between Israel and God, we speak to God directly and he accepts our prayer. So it has been for almost two thousand years.
So we fast and remove our shoes and dress in white shrouds. We spend the day in prayer and confession as if each of us stood in the Holy of Holies in Jerusalem, because God heeds not who or where we are, but how we live. And though we no longer have a Temple and its offerings, we have something that is no less a powerful prayer: the “service of the heart.”
About the Author: Rabbi Lord Jonathan Sacks, former chief rabbi of the British Commonwealth, is the author of many books of Jewish thought, most recently “The Great Partnership: Science, Religion, and the Search for Meaning.”
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