Sermons and Divrei Torah
Baasher Hu Sham - Where He Is Now
by Neil Zworth
(Dvar Torah - Rosh Hashanah 5762)
The Torah reading for the first day of Rosh Hashana begins with
the birth and circumcision of Isaac. The story takes a nasty
turn with the expulsion of Ishamel and Hagar from the house of
Avraham. The expulsion is initiated by Sara's concerns of the
negative influence that Ishmael was exerting over Isaac. Abraham
is at first troubled by Sara's insistence on chasing Ishmael from
their home. G-d, however instructs Avraham, "Do everything Sarah
tells you" (21:12). So Avraham sends Ishmael and Hagar out into
the desert with nothing more than bread and water.
At first glance, this selection begs the question, "Why do we
read this particular parasha on the First Day Of Rosh Hashana"?
Granted, tradition has it that Isaac was conceived on Rosh Hashana.
The month of Tishrei is when all was created. But what is the
real essence of Rosh Hoshana? And how does that relate to the
text?
Much has been written about why Sara deemed it so necessary to
have Ishmael removed. In the text it reads, "Sara saw the son
of Hagar, the Egyptian, whom she had borne to Abraham, mocking".
Mocking or "mitzachake" is the term here. Scripture uses this
verb to denote the three cardinal sins: Idolatry (Exodus 32:6),
adultery (39:17) and murder (II Samuel 2:14). "Thus", according
to Rashi, "Ishmael's behavior proved that he had become thoroughly
corrupt and evil, and he had to be sent away".
Other commentaries suggest that Ishmael's mocking was making inferences
to Sara that Avraham, at his old age, could not possibly be Isaac's
father, although the Torah goes to great lengths to confirm that
Avraham is indeed Isaac's father.
Clearly, the term mocking is intended to mean wrongdoing of some
kind. The fact that G-d intervenes and tells Avraham to listen
to Sara confirms that it is G-d's will that Ishmael be removed.
Once Ishmael and Hagar are in the desert the story takes a dramatic
turn. The water of supply is consumed and Ishmael becomes deathly
ill. Hagar distances herself from her dying son and cries. An
angel of G-d calls down to Hagar and says, "Fear not, for G-d
has heeded the cry of the youth in his present state. Arise,
lift up the youth and grasp your hand upon him, for I will make
a great nation of him". G-d opens her eyes to see a well of water
and Ishmael is saved.
To me, this passage is paramount. "Ba-asher who-sham" In his
present state. Rashi (21:17) references the Gamara in Rosh Hashana
(17b) that relates how the angels argued against G-d saving Ishmael.
"Ishmael's decendents would one day be responsible for killing
Jews, so why save Ishmael and suffer later on. Let him die now
and avoid the future tragedy!" G-d answered, "At this moment is
he righteous or evil?" G-d then responded, "As he is I only
judge the world as they are, in here and now!"
This is the essence of Rosh Hashana, teshuva, or return - that
G-d only judges us as we are at the moment of judgment. If we
should do teshuva right before the moment of judgment, even if
G-d knows that we will not maintain our resolve, we are still
judged to be righteous at the moment of justice. Presumably,
Ishmael repented for his sins and was judged for what he was at
that very moment.
Maimonedes, The Rambam, states that on Rosh Hashana the righteous
are sealed for life immediately, the evil are sealed for the opposite
immediately, and those who are intermediate, neither righteous
nor evil, hang in the balance until Yom Kippur. The strange part
of this discussion is that the Maimonedes goes on to say that
most people are in this third category, that is exactly balanced
between good and bad.
Commenting on The Rambam, one rabbi used the analogy of people
being trees planted midway between good and bad soil -- available
for good and positive actions when the opportunity arises, when
inspiration occurs, but unfortunately, available for selfishness
and negativity when tempted. "Where is your tree planted?" He
asks.
To continue the analogy, Rosh Hashana is a time for moving the
core, making sure the tree is moved entirely into positive territory,
the pruning is the second stage. Consciously choosing a positive
direction, setting a goal and beginning movement in its direction
is what Rosh Hashana is about.
In the Forward section of the book entitled "Days of Awe" Arthur
Green writes, " Our return to G-d and to our truest selves teshuvah
is possible because we see G-d not as an exacter of strict retribution
but rather one who wants to forgive, who supports our efforts
at renewing and transforming our lives. The essential message
of teshuva thus the moral message of this season in its entirety,
is that human change is really possible. In the face of all
our cynicism, all versions of determinism (genetic, Freudian,
economic and all the rest) that serve as excuses for us not to
try to get our lives in gear, the Yamin Noraim, Days of Awe, come
around each year to remind us that it is possible to change our
lives, and that such renewal partakes of the gift of life itself.
The Torah refers to Rosh Hashana as Yom Teruah, "The Day of the
Sounding of the Shofar". Despite the fact that blowing the shofar
on Rosh Hashana is an explicit decree in Scripture, Maimonedes
describes it as an allusion, if to say: "Awake , O you sleepers,
awake from your sleep! O you slumberers, awake from your slumber!
Search you deeds and turn in teshuva….Look to your souls, and
better your ways and actions. Let everyone of you abandon his
evil way and his wicked thought, which is not good."
Exactly one week ago we all witnessed a horrific awakening.
In the first hour of the attacks, as total chaos and uncertainty
were upon us, I was on my way to the hospital to meet my wife,
Jennifer who was having an ultrasound for the baby we are expecting,
G-d willing. My immediate thought was "What kind of a world am
I bringing a new child into." I was then quickly overcome by
the need to make teshuva for even having those of thoughts.
Last Wednesday night, the day after, on Larry King Rabbi Harold
Kushner was asked "Why did bad things happen to so many good people
yesterday". He answered, "Because human beings are free to decide
if they want to do good things or bad things. And some of those
human beings are so filled with rage that they go crazy and hurt
other people in the process. I don't think it was G-d pulling
the strings. You know where I found G-d yesterday, Larry? In
those firemen and policemen who were willing to risk their lives
to try and save other lives, in people who lined for hours to
give blood. That's what G-d was doing. G-d wasn't making planes
crash."
As the minutes and days passed we saw how evil had taken a stab
at us and how our landscape has forever changed. We see firefighters
and emergency workers cheered almost with the status of a movie
star or hockey player; we see people touching pictures of total
strangers who are still missing and then placing their hands by
their hearts; people hugging their loved ones in an unprecedented
manner. I see a certain teshuva in that. A sudden return to
what's really important.
We also see the dark side of anger, hostility and revenge.
The Days of Awe signal a window of opportunity for all of us.
An opportunity to determine where we want to direct our energies,
what kind of people we wish to be. But it will begin from where
we are, right now.
Sermons and Divrei Torah
Additional Resources
Elul: Period of Preparation
Yamim Noraim: Days of Awe
Rosh Hashanah: Introduction
Shofar Symbolism
The Custom of Tashlich
Yom Kippur: Introduction
G'mar Chatima Tova...
