The Sign Has A Reality

The Sign has Reality

Seder Night 2015

Language is no longer regarded as peripheral to our grasp of the world we live in, but as central to it. Words are not mere vocal labels or communicational adjuncts superimposed upon an already given order of things. They are collective products of social interaction, essential instruments through which human beings constitute and articulate their world.

Roy Harris on Saussure1 Rosh Hashanah is a holiday filled with physical doorways into the spiritual world. The traditional signs ‘simanim’ we perform on Rosh Hashana offer the opportunity for spiritual elevation. Conducting a traditional Rosh Hashanah Seder is an amazing gateway for drawing down within ourselves and our world, the blessed influence from above. In addition to eating apples dipped in honey, we prepare several foods and recite a prayer that contains an allusion to the food’s Hebrew name.

Shulchan Aruch mentions the custom to eat several different foods and recite a certain prayer over each food (Orach Chayim 583). This ritual has a very deep significance. As Chazal says, ‫מילתא סימנין היא‬/simanin milta hee – “A sign has reality” (Babylonian Talmud, Bechorot 6a). The matter is that the eating is a siman tov (sign for good) just as the names of the foods.

At the time of Creation words of Torah were the center of the world.

Therefore, eating, the maintenance of life, was connected with ingesting words of Torah. The reason all this changed was that the eating from the Tree of Knowledge Good and Evil caused all the good in the world to become mixed with evil. However, when Rosh Hashanah arrives – the day of the beginning of the world – it is possible to return back to the original purpose of Creation and the reality before eating from the Tree by receiving a taste of only the good.

The Hebrew names of everything in reality teach us about the root of its life force. When we eat something, which is called a head, the root of its life force shows that we will become the head.

Abaye stated: “Now that you have concluded that a sign has reality and can affect the future, let everyone be accustomed to eat on Rosh Hashanah: gourd, beans, leek and beets” (Babylonian Talmud, Horayot 12a).

2

1 Harris, R. 1988. Language, Saussure and Wittgenstein. Routledge. pix 2 Similarly this appears in ‫ ע”א‬ ‫ יב‬ ‫ הוריות‬ and ‫ ע”א‬ ‫ ו‬ ‫כריתות‬. In both instances, following a discussion of why ‫ משיחה‬ (anointment during the coronation ceremony) of kings takes place along a ‫ נחל‬ (river), there is a discussion of other behaviors done ‫לסימנא‬, as a sign. In ‫הוריות‬, ‫ אביי‬ comments: :‫ דאמרת‬ ‫ השתא‬ .‫ נאסימ‬ ‫ מילתא‬ ‫היא‬, ]‫ [לעולם‬ ‫ יהא‬ ‫ רגיל‬ ‫ למיחזי‬ ‫ בריש‬ ‫ שתא‬ ‫ קרא‬ ‫ורוביא‬, ‫ כרתי‬ ‫ וסילקא‬ ‫ ותמרי‬ ‫ השתא‬ ‫ דאמרת‬ ‫ סימנא‬ ‫ מילתא‬ ‫היא‬, ‫ יהא‬ ‫ רגיל‬ ‫ איניש‬ :comments ‫ אביי‬ ,‫ כריתות‬ Similarly, in That is to say, some value is attributed .‫ למיכל‬ ‫ ריש‬ ‫ שתא‬ ‫ קרא‬ ‫ורוביא‬, ‫כרתי‬, ‫ סילקא‬ ‫ ותמרי‬ to seeing (‫)חזילמ‬, eating (‫ )למיכל‬ certain species of produce at the beginning of the year. Though the ‫ הש”ס‬ ‫ מסורת‬ changes the ‫ גירסא‬ in ‫ הוריות‬ to

Rabbi Shlomo Carlebach explains that we give signs to one another and Hashem in order to recall the signs that Rachel gave to Leah. With these ‘simanim’ (signs) they became elevated to the realm before Creation when there were no words – only signs. Our relationship with one another on Rosh Hashana is also like before the Creation of the world – Just ‘simanim.’ Words can kill, but simanim are always holy. All the signs we give Hashem tell how much we want to be a better person and Jew. The signs we give to one another tell how much we love each other and want each other to live.

When Mashiach arrives we will all stream to Yerushalayim to the sound of the Shofar. Mashiach will not give long speeches, but the world will understand from the ‘siman’ of the shofar’s sound that Mashiach has arrived.

http://rebbetzinchanabracha.blogspot.com/2014_09_01_archive.html

“‫ ”למיכל‬ to match ‫ כריתות‬ (while also noting that the Aruch had the ‫ גירסא‬ of ‫)למחזי‬, many ‫ ראשונים‬ and ‫ אחרונים‬ do not appear to believe that ‫ אביי‬ required eating the ‫סימנים‬. 2 The ‫ פ”ד‬ ‫ השנה‬ ‫ ראש‬ ’‫ מס‬ ‫אגודה‬, however, cites both Gemaras as saying ‫למיכל‬. So for discussions of whether the appropriate time to eat these ‫ סימנים‬ is the first night of ‫ ראש‬ ‫ מנהג‬ ‫ ישראל‬ ‫ תורה‬ and ‫ דף‬ ‫ על‬ ‫ הדף‬ ‫ הוריות‬ ‫ דף‬ ‫ יב‬ ‫ א"ע‬ see ,‫ עשרת‬ ‫ ימי‬ ‫ תשובה‬ both nights, or the entire ,‫ השנה‬ .‫ אורח‬ ‫ חיים‬ ‫ סימן‬ ‫ תקפג‬ ‫ עיין‬ ‫ ן“ר‬ ‫ ראש‬ ‫ השנה‬ ‫ יב‬ ‫ ב"ע‬ ‫ בדפי‬ ‫ ף"הרי‬ )‫(למיתי‬, ‫ המאירי‬ ‫ הוריות‬ ‫ יב‬ ‫ א"ע‬ )‫ ליתן‬ ‫ על‬ ‫(שלחנו‬, ‫ א“מהרש‬ ‫ הוריות‬ ‫ שם‬ )‫ יהא‬ 2 ‫ רגיל‬ )‫ (למיתי‬ ]‫([למחזי‬, ‫ אבודרהם‬ ‫ סדר‬ ‫ תפילת‬ ‫ ראש‬ ‫ השנה‬ )‫ ובתשובת‬ ‫ הגאונים‬ ‫ כתוב‬ ‫ וכן‬ ‫ מנהג‬ ‫ כל‬ ‫ החכמים‬ ‫ שמקריבין‬ ‫ לפניהן‬ ... ‫ ומניחין‬ ‫ ידיהן‬ ‫ על‬ ‫ כל‬ ‫ אחד‬ ‫(מהן‬, ‫ אורחות‬ ‫ חיים‬ ‫ חלק‬ ‫ 'א‬ ‫ דין‬ ‫ סדר‬ ‫ תפילת‬ ‫ ראש‬ ‫ השנה‬ )‫ לחזי‬ ‫(איניש‬, ‫ מחזור‬ ‫ ויטרי‬ .(‫ ספר‬ ‫ המנהיג‬ ‫ 'הל‬ ‫ ראש‬ ‫ השנה‬ ‫ עמוד‬ ‫ שד‬ )‫ לנקוט‬ ‫ איניש‬ and ,(‫ סימן‬ ‫ שכג‬ )‫למחזי‬.

Joseph Etra see http://www.bknw.org/uploads/5/9/9/5/5995719/ohr_hatzafon_2014.pdf

https://www.google.com/search?q=simanim+rosh+hashanah&espv=2&biw=1280&bih=638&source=lnms&tbm=isc h&sa=X&ei=R24ZVenLDZHYoASQrIDQCA&ved=0CAYQ_AUoAQ&dpr=2#imgdii=_&imgrc=G9Mf4p83SR_TGM%2533B7 6FByM0pVs00jM%3Bhttp%253A%252F%252Fwww.judaicawebstore.com%252FAssets%252FNewProductImages% 252FLarge%252FGlass-­‐Rosh-­‐Hashanah-­‐Simanim-­‐Plate-­‐Green-­‐ Blue_large.jpg%3Bhttp%253A%252F%252Fwww.judaicawebstore.com%252F-­‐glass-­‐rosh-­‐hashanah-­‐simanim-­‐plate-­‐ green-­‐blue-­‐P7091.aspx%3B400%3B482

Signs…. σηµμεῖον, ου, τόό

Simanim (platoons..from the Gk, semeia or semeion)3 The Seder..

Kadesh urchatz…

Chapter headings, of the order of the Seder, Yet we recite them as if part of the narrative Why?4

3 Either of the two divisions of a foot; also : a corresponding division of a measure or colon in Greek and Latin prosody, later mark, sign, note, from sēma sign.

As if the very headings had narrative or value beyond the semantics?

As if they were part of the plot?

The story?

As if the roadmap and all the stations along the way of this mythic meal Needed recitation?

Magical properties?

These signs These simanim Seem to have a reality of their own Like (for Reb Shlomo) the signs Rachel handed to Leah Or the “blood on the ear, thumb and toes of the Priest”.5 For Reb Shloimele Rachel’s signs were clearly not verbal

4 sēmeíon – a sign (typically miraculous), given especially to confirm, corroborate or authenticate. sēmeíon ("sign") then emphasizes the end-­‐purpose which exalts the one giving it. Accordingly, it is used dozens of times in the New Testament for what authenticates the Lord and His eternal purpose, especially by doing what mere man can not replicate of take credit for. In Rabbinic literature the meaning might be used in the word “OT” ‫תא‬ 5Lev. 14:1-­‐15, The Metzora is instructed to bring three different sacrifices followed by what would appear to be a most unusual ritual.

After sacrificing the ram of burnt offering, Moses took some blood from the ram of ordination, and "put it on the ridge of Aaron's right ear, and on the thumb of his right hand, and on the big toe of his right foot." He then repeated that same ritual for each of Aaron's sons. Finally, the remains of the animal were boiled and consumed by the newly-­‐ordained 'kohanim.'

That same ritual was repeated throughout seven complete days of celebration. Why was blood applied to those particular extremities-­‐-­‐the right thumb, toe and ear? An ancient commentator, Philo (1st Century Egypt), perceived that, "The fully consecrated must be pure in words and actions and in life; for words are judged by hearing, the hand is the symbol of action, and the foot of the pilgrimage of life." Thus, Philo reads specific meaning into each of the three body parts by analyzing the special function of each part in terms of their human use.

Hillel Halkin points to a paradox inherent in the final ritual: “The Kohen shall take some of the blood of the guilt offering, and the Kohen shall apply it to the cartilage of the right ear of the one coming to be purified and on his right thumb and his right toe” (Leviticus 14:14). The Kohen also performed this same formula with leftover oil as well.

Strangely, this procedure wasn’t just limited to the Metzora. The Torah taught us in Exodus 29:20 that when the Kohanim were inducted into their priestly service this very same ceremony was performed on their ear, toe and thumb. What possibly could connect the Kohen and the Metzora, two diametrically opposite people?

Perhaps we can suggest that the Kohen represents the leader par excellence of the community. His role was to represent the community in its service in the Holy Temple. As he was inducted into service, the three parts of his body that are needed most for one to serve the community well, namely his ears, toes and thumbs, were anointed for this purpose. The Kohen’s hands and feet are the limbs responsible for moving the body, while the ears are responsible for hearing the pain of others and responding accordingly.

The Metzora is the antithesis of the Kohen. Unlike the Kohen who unites the community, the Metzora’s evil tongue divides society and destroys unity. In order to be rehabilitated, the Metzorah must recognize the important role communal unity plays. Hence he follows the exact same procedure that the Kohen experienced on the day the Kohen was inducted as community leader. http://www.jewishjournal.com/torah_portion/article/ears_toes_and_thumbs_parashat_metzora_leviticus_141-­‐ 1533_20110405

They preceded creation Therefore unsullied And unable to be defiled A method of communicating something so deep, so holy So inexpressible verbally, That they needed protection From life, earthly love, the world, and the very communicators themselves!

As if the sign had a meaning beyond its semantic meaning, a mystery, As if the simanim represented some truth in and of themselves As if our recitation of these chapter headings was insufficient Precisely because of their meta-­‐semantic meaning Beyond their function as chapter headings Beyond the roadmap and stations along the way To a place of purity, non-­‐language, And inexpressible truth.

If so we have a new type of language Words that do not mean what they do, alone Where the meaning is not exhausted by the semantic phonemes Where there is a claim for a truth beyond the lexical A wormhole to another truth behind the truth Emes…le-­‐amito…

And what is that?

Back to Rachel and Leah…

Those simanim were the reflection of something beyond words The noises of lovemaking?

The secrets between the lovers Jacob and Rachel The sounds she told him she would make knowing her father’s potential treachery These primal signs The signs before language The signs lovers give each other In the darkness of the tent (The midrashic imagination takes us even farther Forcing Rachel to lie under the love bed to produce those sounds In agonizing heart wrenching expansion of the text)

Those sounds are the sounds of Her pain Her anguish Her dejection As background and consequences of her moral decision Not to let her sister suffer the indignity Of the elder spinster Now she must perform Under the very love bed meant for her

With noises of lovemaking she can only imagine with her beloved.

The sounds reflecting the perfect staging and convincing her beloved it is her pleasure Yet all the while concealing her deepest pain of realization she lost him.

These simanim could be translated into mere language for it could not convey The deepest paradox, her betrayal yet her need to perform for her sister’s sake.

They had to remain a sign, a ritual play a drama.

In this scene of betrayal.

The sign then Represents such paradox We too must engage and employ In our choices in life, The moral implications of our choices The participation in intrigue and betrayal of those we love The opening to criticism (that we are genetically similar to Laban’s scheming and cruelty) For the sake of a higher moral good, the ethical duty to preserve dignity and reputation of an older sibling if in our power. (Or whatever choices of a similar nature we must make.)

So ironic that this narrative should be the final trigger of divine mercy As Lamentations Rabba (Petichta 24) places this episode in Rachel’s appeal To the divine, as she watched the Children of Israel led into exile!

The Temple in flames…6 The three Patriarchs having been awoken by a weeping Jeremiah All to no avail, All fail in awakening the silence of the divine, Following their impassioned appeals.

Then comes mother Rachel, Pushing the divine to the limits Triggering firstly a divine response As a woman, As a matriarch, Secondly evoking divine mercy and pity And opening the eyes of the divine slumber as to what was happening The torture, the pillage, and rape of Jerusalem below And finally the response “do not cry…I will return thy people…..”7

6 At that hour (the destruction of the Temple and exile), our mother Rachel jumped up before God and said: “Master of the universe, it is known to you that Yaakov loved me greatly and worked for me… and when it was time for me to marry, my father decided to put my sister in my stead, and I didn't envy her and did not allow her to be humiliated. If I, who am but mere flesh and blood, dust and ashes, didn't begrudge my competition, You, Who are the immortal eternal King, how could you be jealous of idolatry, which is meaningless, and exile my children?” Immediately God's mercy was awakened and He said: "For you, Rachel, I will bring Israel back to their place." Eicha Rabbah Petihta 24.

Rachel alone is able to evoke this because she alone has suffered Beyond the other patriarchs, The paradox whose pain that can only be expressed with the simanim.

She almost puts the divine to shame Who responds immediately…

The signs The simanim Reb Shloimele connected to Rosh Hashanah (and I dare say he would agree with the Seder too!)

Whenever we invoke ritual signs in food Beyond the words Beyond the chapter headings Beyond the semantic meaning of what they imply We are tapping into this mythic pre-­‐verbal pre-­‐creation expression of divine empathy with creation, prior to creation on this mythic night of Seder

The night of Exodus and liberation Where the very Geulah is also an act of divine compassion alone Where the people were not deserving of liberation. (be-­‐atika talya milsah) So the divine had to tap into this precreation sign of compassion.

“Olam Chessed yiboneh” The world was and is built on a foundation of sympathy and grace We are told..

What sympathy what grace?

Look outside and see the horror!

Yet on these few occasions we are invited to taste of the world beyond facts Beyond words, beyond reality as it seems, Beyond intellectual articulation,

A world based on signs given prior to its creation The signs of compassion, sympathy and grace We are invited to imagine such a world Using the simanim These preverbal signs These pointers to sounds and noises that exhaust human language because they cannot be buttonholed or expressed Their complexity and paradox cannot be articulated with human language.

7 "There will be reward for your actions, so says the Lord, and your children will return to their borders."

(Jeremiah 31:11)

There is only one reality that comes close to this phenomenon In this world, It is the language and sounds of lovemaking in purity and compassion.

Here is the real message of the Seder (both on Pesach and for some on Rosh Hashanah) It begins with the simanim The signs of lovemaking, The signs that everything we are about to recite in the course of this evening Cannot do justice to the intensity of love we feel For each other For our children For the divine.