JTS Torah Commentary

Moving Forward Meaningfully

Aug 28, 2013 By Matthew Berkowitz | Commentary | Nitzavim | Vayeilekh | Rosh Hashanah | Yom Kippur

The parashiyot of Nitzavim–Vayeilekh are intimately woven into the rhythm of the liturgical year as they are typically read either immediately preceding Rosh Hashanah or during the intervening Shabbat between Rosh Hashanah and Yom Kippur.

The Fiction of Teshuvah

Nov 20, 2012

Does anyone ever really change their ways? Can we become “someone new”? Is teshuvah really possible, or is it just fiction? Best-selling authors Susan Isaacs and Linda Fairstein as they discuss this topic through the characters in their books.

How to Love Yom Kippur

Sep 12, 2012 By Arnold M. Eisen | Commentary | Yom Kippur

The importance of “permission to pray with those who have transgressed,” recited immediately before chanting Kol Nidrei, is underlined in some congregations by the practice of repeating the words three times for added emphasis. The declaration clearly has enormous rhetorical power. But what does it mean? How can these words, this claim, help propel us forward into Kol Nidrei and beyond?

The Prosecuting Angel

Oct 8, 2011 By David Levy | Commentary | Yom Kippur

Leviticus 16:33

And he shall make atonement for the most holy place, and he shall make atonement for the tent of meeting and for the altar; and he shall make atonement for the priests and for all the people of the assembly.

The Gift of Anxiety and Dread

Oct 8, 2011 By Marc Wolf | Commentary | Yom Kippur

About a year ago, I had a conversation with a friend in which he described the way he had experienced his life to that point. He said it felt as if he were a passenger on a train, and that being on a train meant there was a set destination and stops along the way, and absolutely no deviation from the proscribed course. It wasn’t that he was unhappy with the direction; it wasn’t that he regretted any stop he had made along the way. What bothered him was a particular moment of realization: he wasn’t sure what was driving the engines or even if he wanted to continue on that particular track.

The Gift of Change

Oct 1, 2011 By Charlie Schwartz | Commentary | Yom Kippur

What in this world is set in stone, and what can be changed? As the seasons shift and we approach Yom Kippur, these questions become more relevant, more powerful. It is these questions that this week’s midrash seeks to answer.

Seeing the World Around Us

Sep 18, 2010 By Marc Wolf | Commentary | Yom Kippur

On Rosh Hashanah our view is panoramic; on Yom Kippur it is myopic. This difference between the two holidays is intentional; the holidays are designed to live in stark contrast. Remarkably, just eight days ago, our focus was totally different than it is now. On Rosh Hashanah, for example, we gaze globally; on Yom Kippur, we exist locally.

Sea of Repentance

Sep 18, 2010 By Andrew Shugerman | Commentary | Text Study | Yom Kippur

I can think of no better metaphor than mikveh for God’s role during aseret y’mei teshuvah, the Ten Days of Repentance that lead up to and include Yom Kippur.

Topics in Talmud: The High Holidays

Oct 25, 2009 By David C. Kraemer | Text Study | Video Lecture | Rosh Hashanah | Yom Kippur

Psychotherapy as a Lens for Conceptualizing Teshuvah

Sep 26, 2009 By David Hoffman | Commentary | Shabbat Shuvah | Rosh Hashanah | Yom Kippur

I have always thought it interesting that Maimonides places so much emphasis on words in the process called teshuvah, even for transgressions not against other human beings. After quoting the verse from the Torah that speaks about the importance of confession (vidui) as part of the process for repairing a wrong enacted in the world (Num. 5:5–6), Maimonides emphasizes that this must be done with words. Teshuvah cannot be limited to an internal process of reflection. Maimonides stresses that any internal commitments must ultimately get expressed with words and counsels that the more one engages in verbal confession and elaborates on this subject, the more praiseworthy one is (Laws of Teshuvah 1:1).

Singing of Freedom

Oct 9, 2008 By David M. Ackerman | Commentary | Tishah Be'av | Yom Kippur

Maya Angelou’s celebrated poem, “Caged Bird” (Shaker, Why Don’t You Sing. Random House, 1983) has long inspired me, especially at this time of the year. Grippingly, the poem contrasts “a free bird [who] dares to claim the sky” with “a bird that stalks down his narrow cage,” a creature of limited vision and range. Although the “caged bird stands on the grave of dreams,” he still has longing in his heart. 

Seeing Sukkot in the Book of Jonah

Oct 7, 2006 By Matthew Berkowitz | Commentary | Sukkot | Yom Kippur

This week, we make our preparations for the coming festival of Sukkot.

The Ease of Redemption

Oct 25, 2004 By Ismar Schorsch | Commentary | Yom Kippur

The redemption of the world is easier than you think. It starts with you and me.

A Nation of Priests

Sep 25, 2004 By JTS Alumni | Commentary | Yom Kippur

By Mallory Probert (DS ’05)

This is the way of summer. The earth spins more slowly. Food tastes better. Friends are more engaging. We rediscover the joy of taking afternoon naps during the middle of the week. But then September comes, and it’s dearth of community activities. Perhaps this is the hidden wisdom behind the timing of the Days of Awe – for they occur precisely at the same time as our secular lives resume their frantic pace. 

A World Without Teshuvah

Sep 18, 2004 By Ismar Schorsch | Commentary | Ha'azinu | Rosh Hashanah | Yom Kippur

The Torah is largely a series of legal texts set in a narrative context. It is not replete with outbursts of poetry. Our poetic sensibility seeks satisfaction elsewhere in the Tanakh – in the passion of the prophets, or the poignancy of the psalmist, or the protest of Job, or in the sensuousness of the Song of Songs. The Torah touches only some of our senses. And yet, it closes in a great poetic flourish. As Moses nears his end, he switches from didactic prose to incandescent poetry.

Shattering Our Idols

Sep 4, 2004 By Matthew Berkowitz | Commentary | Ki Tavo | Rosh Hashanah | Yom Kippur

Judaism tantalizes the senses with the sights, sounds and fragrant smells that characterize its observance. Rosh Hashanah is certainly one of those times when we are overwhelmed by the richness of Jewish symbolism. At the heart of our New Year observances, however, lies the piercing cry of the shofar. What is the meaning of the shofar? Many explanations have been offered to explain why we blow the shofar during the month of Elul into Rosh Hashanah, and at the close of Yom Kippur. Included in these interpretations are the following: it signifies creation, specifically of the beginning of God’s kingship, it is meant to remind us to hearken to the blasts echoing from God’s revelation at Sinai, it links us to the binding of Isaac since the shofar is a symbol for the ram caught in the thicket by its horns that ultimately is offered to God in place of Isaac; and, that the sharp sound of the shofar is to be understood to be a call to teshuvah, repentance.

A Psalm for Repentance

Aug 28, 2004 By Matthew Berkowitz | Commentary | Rosh Hashanah | Yom Kippur

The Hebrew month of Elul offers us an opportunity to repent. It is an auspicious time granted us each year, during which we can shake off the shackles of our spiritual apathy and seek an engaging and loving path back to ourselves, our fellow human beings, and most importantly, God. One of the traditions prescribed to arouse the feeling of teshuvah, repentance, is the recitation of Psalms.

Passover in the Light of Yom Kippur

May 1, 2004 By Ismar Schorsch | Commentary | Aharei Mot | Kedoshim | Pesah | Yom Kippur

If the first half of this week’s double parasha reminds you of Yom Kippur, despite our proximity to Passover, you are not in error. The two Torah readings for that solemn day are both drawn from Aharei Mot. Chapter 16, which we read at Shaharit on Yom Kippur morning, depicts the annual ceremony on the tenth day of the seventh month for cleansing the tabernacle of its impurities and the people of their sins. The English word “scapegoat” preserves a verbal relic of the day’s most memorable feature – the goat destined to carry off symbolically the collective guilt of the nation into the wilderness. Chapter 18, reserved for Minhah in the afternoon, defines the sexual practices which were to govern the domestic life of Israelite society.

Repairing Jonah’s Sukkah

Oct 11, 2003 By Matthew Berkowitz | Commentary | Sukkot | Yom Kippur

This coming Friday evening we herald in the first festival of the Jewish year, Sukkot. Between Motzei Yom Kippur (the evening concluding Yom Kippur) and Friday, sukkot (temporary booths) are built all around the Jewish world. It is an especially memorable event in Israel where cities and villages alike are transformed by the festival greenery. Special markets spring up across the country peddling the four species that are brought together as we celebrate the absolute joy of the holiday. The fragrance of the etrog embraces all as we enter the sukkah, declaring our faith in God’s protection. That said, the sukkah is not only at the essence of Sukkot; the sukkah, in all its beauty and symbolism provides a powerful bridge between the most sacred day of the year, Yom Kippur, and the harvest festival of Sukkot.

Crafting a Moral Compass

Oct 6, 2003 By Ismar Schorsch | Commentary | Yom Kippur

If the liturgy of Yom Kippur is a symphony in five movements, then the leitmotif that unites them is the public confession. From Minhah prior to Kol Nedrei till the Ne’ilah service at the end of Yom Kippur, every Amidah (silent devotion) has at least one confessional prayer. Indeed, five of the six (excluding Ne’ilah) have two: the short version beginning with Ashamnu (we have acted with malice), which lists twenty-four generic types of reprehensible behavior and the long version of Al Het Shehatanu (for the sin that we have committed.), which doubles the number to forty-four generic types. Yom Kippur is utterly distinctive in the annual cycle of Jewish holy days for many reasons; not the least of which is that it is the only time that Jews confess publicly. Far more private is the traditional deathbed prayer of confession whose poignancy is underlined by the fact that it is cast in the first person singular, rather than in the plural like Yom Kippur.