The twentieth day of Elul

Maimonides writes, in his Mishneh Torah (composed c1176)

“Suppose one should say: since jealousy, lust, ambition, and the like passions, are bad, and tend to bring people to an untimely end, I will withdraw from them altogether, and remove to the other extreme—and in this one might go so far as even not to eat meat, not to drink wine, not to marry, not to reside in a respectable dwelling house, and not to put on any proper garments, but only sackcloth, or coarse wool, or the like….. and one who walks in this way is called a sinner; for it is said with regard to the Nazarite: And he shall make an atonement for him, for that he sinned against the soul. On this the sages observe: “If the Nazarite who abstained from wine only, stands in need of an atonement, how much more does he require it, who abstains from every enjoyment.” The sages have therefore directed, that people should refrain from those things only, which the law forbids; but that we should not impose a self prohibition by vows or oaths, of such things as are lawful. Thus the sages say: “Is not that sufficient for you, which the law has prohibited, that you should even impose upon yourself restrictions of other things?”….. Solomon has directed us and said: Be not righteous over much; nor make yourself over wise; why should you destroy yourself? (Eccles. 7. 16). (Mishneh Torah, Human Dispositions 3:1)

While in a penitential mode, travelling through the days of Elul to reach first Rosh Hashanah and then Yom Kippur, spending time in self examination and reflection about our lives, it would be easy to look for ways to make our lives less fun and enjoyable, as a mark of our sincerity of repentance, or because we think this is what we ought to be doing.

So this is a salutary reminder that enjoyment of this world and its many wonderful and beautiful things is a way to appreciate the Creator of all, that over-zealous self-flagellation or misery arising from what we feel we have not done right so far in our lives is not the way to reach connection to our Divine parent.

As Bachya ibn Pekuda in his book “Duties of the Heart” wrote: “Many good things are left unenjoyed, and the happiness to be had from them becomes tainted either because people do not recognise the good in it, or they do not realise its value.”

So here is a poem by ee cummings to remind us of the value of enjoyment of our world, bringing us closer to God

i thank You God for most this amazing
day: for the leaping greenly spirits of trees
and a blue true dream of sky; and for everything
which is natural which is infinite which is yes
(i who have died am alive again today,
and this is the sun’s birthday; this is the birth
day of life and of love and wings: and of the gay
great happening illimitably earth)
how should tasting touching hearing seeing
breathing any—lifted from the no
of all nothing—human merely being
doubt unimaginable You?
(now the ears of my ears awake and
now the eyes of my eyes are opened)

The nineteenth day of Elul

The first use of the verb “k.p.r” is in the story of Noah, when God instructs Noah
עֲשֵׂה לְךָ תֵּבַת עֲצֵי־גֹפֶר קִנִּים תַּעֲשֶׂה אֶת־הַתֵּבָה וְכָפַרְתָּ אֹתָהּ מִבַּיִת וּמִחוּץ בַּכֹּפֶר׃
“Make yourself an ark of gopher wood; make it an ark with compartments, and cover it inside and out with pitch.” (Genesis 6:14)
Here the root of the word appears to mean both“ to cover”, and, since the word for pitch uses the same root – “pitch – some kind of waterproof and protective covering- so we can extend this meaning to “to protect”
We find an echo of Noah’s “ark” in the ark made for the tent of meeting, the place where the presence of God will hover: For this “aron” too is to have a protective covering – the kapporet (exodus 25:17-21) – the mercy seat that covers and protects the ark and the stones within it, decorated with cherubim to the sacrifices of atonement to be made by the high priest.
When we come to the more usual formations of the verbal root, it is generally found in Temple artefacts and ritual – almost always in the plural and in the piel or hitpael binyan , and almost always to do with the sacrifices to be made there to atone for the sins of the people, either as individuals or as a collective.
Altogether the root appears over a hundred times in Tanakh, and from its earliest and most “material” form in the “kal” binyan that we find in Noah, it grows to have meanings or undertones of “covering” or “protecting”, “appeasing”, “ransoming”, or a “reconciliation”.
What does it mean for us today, that we name our holiest day of the year after this verbal root with meanings of to cover over and protect, to appease and to ransom, to reconcile?
I think it means that we recognise that we cannot undo the past – but we can come to terms with it, and we refuse to allow it to define us and our future. We can create a kapporet – a protective “lid” or closure between us and what has happened– to enable us to let go of the damage or pain we have been carrying, and to accommodate out reality as we move into the future.