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After Shavuot, the next Pilgrimage Festival, Sukkot, evokes the desert experience and the yearning to reach the Promised Land. The land adds the dimension of the realization of our values and ideals within the total life of community. God desires that the material conditions of history, the social, economic, and political realities in which we live, mediate the divine presence. God’s command to pursue justice and compassion cannot be fulfilled unless the public frameworks of communal life reflect these normative ideals. The land takes holiness, k’dushah, beyond the private realm of the individual, or even of the enclave, into the public marketplace, the factories, the hospitals, the welfare system, the military—the vast array of living frameworks that make up human society. Without the land, we are a family. With the land, we are a people in the fullest sense of the term. Our family circle of values, ideals, and responsibilities expands to embrace the total Jewish people.
By appropriating the memory of Passover, I learn that I can never forget Auschwitz or be indifferent to any manifestation of anti-Semitism in the world. Yet, no matter how powerful and compelling the experience of the Holocaust is for Jews today, we must not define ourselves as victims but must move from Auschwitz to Jerusalem. Like the movement from Egypt to Sinai, we must learn to celebrate our people’s yearning to build a new future by taking responsibility for our lives as individuals, as a people, and as a country.
Our return to Israel as a sovereign nation can be understood figuratively as a reenactment of the drama of Sinai, where we learned not to define ourselves as victims but to take responsibility for how we lived. In the Land of Israel, the voice of Sinai speaks to Jews, holding them accountable for all aspects of their lives.
THE CREATION NARRATIVE AND JEWISH IDENTITY
While the festivals indicate the importance of the historical narrative in organizing Jewish identity, there is another type of narrative, the narrative of creation, that informs Jewish consciousness every week through the observance of the Sabbath. The Jew’s perspective on life is nurtured not only by the collective memories of the Jewish people but also by awareness of the shared condition of all human beings.
The creation story is about the common source and condition of all humankind. The biblical description of the first human being as a creature is a graphic representation of the normative rabbinic principle “beloved is every human being who has been created in the image of God.” The historical narrative develops a sense of intimacy with the Jewish people.
Through it we become a family and embrace our particular identity with joy and love. But the family narrative is not our only living framework. Every seventh day we interrupt the flow of our tasks and ambitions and stand quietly before God the creator.
The dialectic between our particular and universal identities, between the God of Israel and the God of creation, is the fate and challenge of being a Jew.
David Hartman was founder and director of the Shalom Hartman Institute in Jerusalem, a frequent lecturer in the United States, and author of several widely acclaimed books, including two winners of the National Jewish Book Award.
The above excerpt by David Hartman is from I Am Jewish: Personal Reflections Inspired by the Last Words of Daniel Pearl. © 2004 Dr. Judea and Ruth Pearl. Permission granted by Jewish Lights Publishing.