Holy Work: Yom Yerushalayim 2012
This morning we closed the book of Vayikra-Leviticus. For the past two months our Torah reading has come from this book, much of it containing what is referred to as the “Holiness Code,” which focuses on what it meant for Israel to live as a holy nation.
Within the Holiness Code we find an array of precepts meant to direct the Israelites in achieving holiness. Some of these instructions cut right to the core of model behavior, such as: “Love your neighbor as yourself,” “Do not put a stumbling block in front of the blind,” and “Leave the corners of your field for the poor.” Other elements of the Holiness Code are less palatable in our generation, dealing with – among other things – sexual ethics and regulations for the priestly class.
“Holiness” is a complicated concept. What does the word “holy” – in Hebrew kadosh – truly mean? There is a wonderful children’s story which addresses this issue, that I have our teachers read during the Yom Kippur program. Taken from Marc Gellman’s collection entitled “God’s Mailbox,” the story begins like this:
Teaching about what’s holy was the hardest thing God had to teach Adam and Eve and their children. Of course God knew what was holy, because God is holy, but Adam and Eve had no clue .… God said, “Adam, I am all holy, and everything I made is part-holy. Of the part-holy things I made, some have a bigger part that’s holy than other part-holy things. Do you understand?” No, Adam had no idea what God had said, but Adam did not want to look dumb, so Adam said, “You bet, God. I understand. Yes, I do! I surely understand about holy because you just gave me such a fine explanation just now.” (Adam was always kissing up to God.)
This modern midrash humorously seeks to show that even God was unable to fully convey the definition of holiness upon humankind. According to the definition offered in the story, everything God created possesses an element of holiness; however the amount of holiness varies in degrees.
This morning I would like to focus on holy space.
I hope that you will agree with me that the sanctuary is holy. This space is dedicated as separate. One knows upon walking into this room that it serves an elevated function in the community. As such, it is treated with an appropriate element of respect. We recognize that the rituals that the community engages in within the sanctuary are meant to draw us closer to God. We create a space dedicated for these functions in our community in order to honor their sanctity.
Yet there is really nothing that we do in the sanctuary that we could not do elsewhere. In Judaism, we are able to pray anywhere. Torah reading can occur anywhere. When we engage with God, the space around us becomes holy, if only for a moment. In my travels, I have had the opportunity for communal prayer in naturally beautiful settings, places where God’s creation is obvious: the Badlands of South Dakota, the Grand Canyon, Niagara Falls. I have also experienced communal prayer in convenience store parking lots and hotel lobbies. While I recognize that such experiences are subjective, I believe that the level of holiness tends to be raised in a dramatic setting. And so, while the presence of a prayer community raises the holiness of a convenience store parking lot, how much more so might it raise the holiness of a place like the Grand Canyon, where, for many, God’s presence is more naturally apparent?
Space can be holy. Our actions can bring holiness to space.
Within Jewish tradition, there is one space that is designated as uniquely holy – the City of Jerusalem. The Talmud teaches that the world was created with ten measures of beauty; nine of them were reserved for Jerusalem. While beauty and holiness are certainly not synonyms, I believe that this was an attempt by our ancient rabbis to present a tangible description of the sanctity of the city. If God would reserve 90% of beauty for one place, certainly that place must be holy. To be clear, Jerusalem is not holy because of its beauty; rather, Jerusalem is beautiful because it is holy.
Jerusalem was the location for the Temple – the glorious center for worship for our people. In the aftermath of its destruction, Jerusalem became a symbol for our people, a dream to strive for. Our prayers reflect this. In the weekday Amidah we recite, “Return, Lord, to Jerusalem, Your city. May Your Presence dwell there as You have promised.” Jerusalem’s holiness was maintained, despite the loss of the Temple, because the Jewish people united in its commitment to the city. Jerusalem’s holiness is elevated every time we turn our bodies and hearts in her direction to enter into prayer.
With the modern establishment of the State of Israel and the later reunification of Jerusalem, one can claim that this prayer has been answered. In a sense, it has. The Jewish experience in Jerusalem is sanctified through our freedom and sovereignty. Yet there is more holiness for Jerusalem to achieve. Jerusalem will grow in holiness when men and women are recognized as equal. Jerusalem will grow in holiness when it establishes peace with its neighbors. But just because Jerusalem has room to grow does not mean that she is not now holy.
Tomorrow is Yom Yerushalayim. This commemorates the reunification of Jerusalem in 1967 at the end of the Six Day War. Modern Jerusalem is not perfect, but it deserves to be celebrated. Tomorrow, Jerusalem will be highlighted at the Jewish Federation’s annual Celebrate Israel event, of which Beth Israel is a proud co-sponsor. I hope that you will join me for this exciting afternoon.
Our 2000 years of prayer – L’shana Haba’ah b’Yerushalayim, “Next year in Jerusalem” – has been answered. The city and her inhabitants might not always realize their full potential, but Jerusalem is not only a space – it is an idea, a direction to send our prayers. It is a call for Jewish unity, and a reflection of our past, our present and our future.