Tales of Spiritual Breakthrough
This coming Tuesday evening, September 22, 2015, the 26-hour fast of Yom Kippur begins. The next morning, Jews everywhere will read the outcry of the Prophet Isaiah, challenging and disrupting the official liturgy of Yom Kippur:
“Is this the fast I, YyyyHhhhWwwwHhhh, the Breath of Life, demand of you? Is it not to share your bread with the hungry? To break off the handcuffs that oppressive power locks upon its prisoners?”
And on Wednesday evening, just as the fast is ending, there begins the Muslim Great Feast of Eid al-Idha, the Feast of the Sacrifice. It echoes the story of how Ibrahim prepared to offer up his son Ismail in response to God’s calling, and how at the last moment the Holy Voice told him to relent and he offered up a ram instead.
This memory, of course, shares the story that Jews have just last week retold on Rosh Hashanah– with the differences that often arise when different branches of a family remember a powerful family story.("Which son was it?")
Traditionally, on Eid al-Idha Muslim families buy a lamb to be slaughtered (as an echo of Ibrahim's ram), and divide its meat in thirds — one-third to the immediate family, one-third to the extended family, one-third to the poor — a teaching that might be heard as “Do not kill your children; feed the poor!”
A teaching to us all about war and compassion. A physical act carrying the same message as the Isaiah Haftarah for Yom Kippur.
The connections between the two sets of festivals beckon us into a new way of treating Torah-reading as an avenue toward seeking "tshuvah" (turning ourslves in a new, more ethical direction).
On the first day of Rosh Hashanah, Jews tradtionally read the story of Abraham's expulsion of Ishmael from the family, and Ishmael's near-death in the wilderness, saved at the last moment by God's making visible a hidden wllspring. On the second day, the reading is about Abraham's willingness tp make a burnt-offering of his other son, Isaac, and Isaac's near-death on the mountain -- saved by God's Voice at the last moment.
Later in the Torah, there is a story of how the two sons reconnect (Gen. 25:7-11). After their father Abraham dies, they come togethr to bury him. For the first time, the Torah refers to them as partners. We read this passage in the regular rhythm of the regular Shabbats. But this story is not lifted up on a special festival, as are the two stories we read on Rosh Hashanah.
It would be a true act of healing to read this brief passage on Yom Kippur. Especially in a generation when there is a great deal of conflict between some of the descendants of Isaac and of Ishmael, this tale of reconciliation