2008 Jerry Davidoff Sermon Award winning entry
Sabbath: An Ecological Spiritual Delight
Delivered by Rev. Patricia Guthmann Haresch
Unitarian Universalist Congregation of the Outer Banks
July 15, 2007
Reading #1
To set apart one day a week for freedom,
A day on which we would not use the instruments
Which have been so easily turned
Into weapons of destruction,
A day for being with ourselves,
A day of detachment from the vulgar,
Of independence of external obligations,
A day on which
We stop worshiping the idols of technical civilization,
A day on which
We use no money,
A day of armistice in the economic struggle
With our [our brothers and sisters] and the forces of nature - -
Is there any institution
That holds out a greater hope for [humankind's] progress
Than the Sabbath?"
- Abraham Heschel (adapted), The Sabbath: It's Meaning for the Modern Man
Reading #2
The rabbi was returning from the synagogue. . .
The work of the week was over.
The faithful Jew could enter on his rest. . .
Tonight his sweetheart would wear her Sabbath face. . .
Tonight he could in truth call his wife
(Like his ancestors in the Talmud)
“Not wife but home.”
. . .Tonight she would be in very truth Simha - - rejoicing. . .
Everything was as he had pictured it - -
The two tall wax candles in quaint heavy silver candlesticks,
The spotless tablecloth, the dish of fried fish. . .
The Sabbath loaves. . . covered with a velvet cloth
Embroidered with Hebrew words;
The flask of wine and the silver goblet.
The sight was familiar
Yet it always struck the simple old rabbi anew,
With a sense of special blessing.
“Good Shabbos, Simha,” said Reb Shemuel.
“Good Shabbos, Shemuel,” said Simha.
- From "The Hebrew's Friday Night," by Israel Zangwill, published 1892
What comes to your mind when you think of Sabbath? Does it just mean another Sunday to you? Do you think of rest? A break from work? Are you familiar with the traditional Jewish Sabbath and its restrictions? In my title for today, I call Sabbath, an ecological spiritual delight. Perhaps that wasn’t the first thought that came to your mind.
Oftentimes, we think of ecology as just referring to the world of nature. Yet, the dictionary suggests ecology concerns "the totality or pattern of relations between organisms and their environment," concerns all of the earth’s interweaving connections and relationships. Trying to make a positive difference in this totality as an individual can seem just too much.
One can feel so helpless and insignificant in the midst of global crises such as the destruction and deterioration of the natural environment; world hunger; killing and unrest among nations and neighborhoods. In the face of all this and more, each of us is only one. The ways of peoples and the world, mega-systems and institutions can seem too far beyond our individual realms of influence.
Recycling, exercising voting privileges in elections, responsible consumerism, picking up trash along highways and walkways, trying to practice "right relationship," all seem to be positive actions, the right thing to do. Yet, do these actions stir the heart and soul, or fill the spirit? Sometimes, sometimes not.
Maybe what there is to do, at times, is to not do. Maybe what there is to do is to slow down and walk lightly on the Earth, even if just for a moment. Might it be possible to take a day from time to time, to rest and reconnect with all of creation, its wonders, and its creatures? Work and do in the mundane world for, let's say, six days, but take a seventh day to make a place for the Sacred. This is what the Jewish Sabbath or Shabbot is all about.
From an outsider's perspective, instead of a day of freedom as suggested by the first reading from Abraham Heschel, the Jewish Sabbath may appear somber and restrictive, nothing more than a list of do's and don'ts. Yet, in the Hebrew Bible, writings of the ancient rabbis, and Jewish literature through the present age, Sabbath is extolled as being a sublime gift from God. Rabbis and Jewish mystics began to refer to Sabbath as a "Bride" or "Queen," eagerly awaiting her arrival each week. Heschel speaks of "the love of the Sabbath." “It was as if a whole people were in love with this seventh day."
What does refraining from the thirty-nine activities delineated by the ancient rabbis have to do with love, joy and peace? How might the Jewish notion and customs of Sabbath be a great hope for humankind in the face of terrorism, the negative aspects of technical civilization and economic struggle? Let’s explore the Jewish Shabbat's origins, customs, and implications for those who might be seeking an ecological spiritual practice. What are the origins of the Sabbath day? Shabbot, as is true of most holy days, was originally associated with an earth-based event. The word Shabattum appears within Babylonian tablets and is translated as "a day of pacification of the gods." This day of pacification was the day of the full moon. Some biblical passages seem to refer to this pre-biblical time when the word Shabbat referred to the day of the full moon and not to a weekly rest day.
While the Hebrew Bible refers to the Sabbath as blessed and holy, the days of the moon were considered unlucky, even evil to the Babylonians. To avoid angering the gods, the king was forbidden to do certain things on these days. Restricted activities seem similar to practices associated with the Jewish Shabbat. Perhaps you have heard of avoiding driving cars on the Jewish Sabbath. Well, the Babylonian king was forbidden to ride in his chariot, change his clothes, and discuss affairs of the state. (I guess it wouldn't be very impressive for your king to be discussing affairs of the state in smelly clothes.) It is unknown how the observance of the movements of the moon as unlucky or evil days shifted to a periodic seven day week with a holy rest day.
Within the Hebrew Bible, Sabbath is already an old and well established institution. Even though a ten day week was prevalent for many peoples, the biblical authors already adhered to a seven day week ending with the Sabbath.
There are two biblical explanations for why humankind is to labor for six days and to rest or not do work on the seventh day. First, it is associated with God's rest day after the making of creation. Secondly, it is observed to commemorate being freed from slavery.
In the Bible, it is commanded that humankind shall not work on the Sabbath, but what specifically constitutes "work?" Based upon the scriptures, the ancient rabbis established thirty-nine categories of work to avoid. The forbidden activities have to do with growing and preparing food, making materials for and making clothes, paper, and shelter, and the use of fire. There were also items to prepare before the Sabbath set in, so that the sacred day itself could be devoted to the higher activities which these preparations made possible.
With technological advancement, keeping Shabbat today might mean instead of refraining from kindling a fire, one might refrain from turning on lights or anything else electric (yes, even the phone, T.V., or computers), refraining from cooking, or driving. (Consider the positive impacts on the environment if such activities were avoided.) Household chores or projects would be avoided. One wouldn't "go out" to work one's job, shop, or for recreation or entertainment.
While Sabbath services in the synagogue play an integral part in Sabbath observances, Sabbath is more primarily associated with the home. Sabbath observances sanctify the home, making it a miniature sanctuary.
What might a traditional Shabbat look like?
Shabbat begins shortly before sunset on Friday night and is introduced with the lighting of the Sabbath candles. Think of that precious second reading from 1892 about the old Rabbi and his good wife Simcha. Picture the scene, the miniature sanctuary he enters at home. Taking care to set the table with particular objects helps to make the time together special, holy.
The meal is usually simple to avoid a lot of preparation for an end of the workday meal. A particular menu is not required, however, two Hallot or loaves of bread will be at the table. Before the meal, there is a ritual washing of the hands and a blessing is recited. There are prayers, blessings over the wine and bread. Pieces of the bread are distributed and salt sprinkled over the bread. Following the meal songs are sung and a blessing is said after the meal. "In the home the chief Sabbath rituals are the three meals." (Robert Goldenberg)
Saturday morning, the morning of Shabbat is traditionally a time for prayer and study. The midday meal may include guests and like the first meal there are prayers, and blessings, and songs are sung after the meal. The afternoon is traditionally dedicated to relaxing pursuits, perhaps walks, reading, study, companionship with family and friends, even napping. The mood throughout should be one of enjoyment.
Shabbat may include the presence of a guest. Ideally, no one should have to observe Shabbat alone. More commonly in the past, the guest would be a poor Jew, perhaps a student. If you were to practice Shabbat, who might you welcome to your table? A single person, parents who you know could use a meal out when someone else cooks for them and their family, someone less fortunate than you? This is one of many ways Sabbath might impact the earth’s interweaving connections and relationships.
Through the UU Service Committee, we have "Guest at Your Table" boxes during the winter holidays. This is similar to a Sabbath practice. It is customary to collect money for charity during the six days before Shabbat. Then members of the household from time to time discuss where the money collected will be donated. Another ecological concern or consciousness that comes with Sabbath.
The last meal is to be eaten before the end of Shabbat, before the sun sets on Saturday, developed a special character of its own, one of sadness. Robert Goldenberg notes
even the world seems mournful at the twilight hour. . .and the Jew's brief escape from an often oppressive economic, social, and political reality was about to end. The holy day was about to give way once again to ordinary reality.
Shabbat ends with the Havdalah meaning "distinction" ceremony, about an hour after the candlelighting time of the Friday night before. The braided havdalah candle is lit and a blessing said in remembrance of light's creation on the first day. A special havdalah prayer is said over a cup of wine. A container of spices are passed around. Many reasons are given for this custom of passing the spices. Perhaps it relates to the ancient custom before forks were used, of cleansing hands after a meal by passing them over spices on hot coals. The mystics explained that the smelling of spices comforted the Neshamah Yeterah or special soul "which grieves when the Sabbath ends." To many smelling the spices is the last memory of Sabbath that they can carry with them into the coming week. The Havdalah ceremony ends with the extinguishing of the Havdalah candle in the cup of wine while words are chanted or said wishing all a good week.
The ritual meals, wine, singing, company of family, guests, friends, perhaps of the congregational community if one ventures out to the synagogue, demonstrate as Heschel observes, that "the Sabbath is a day of the soul as well as of the body; comfort and pleasure are an integral part of the Sabbath observance. [People] in [their] entirety, [with] all [of their] faculties must share its blessing." Among mystics of later centuries even sexual intercourse on Sabbath nights acquired a special character." According to Heschel
Six days a week we live under the tyranny of things of space; on the Sabbath we try to become attuned to holiness in time. It is a day on which we are called upon to share in what is eternal in time, to turn from the results of creation to the mystery of creation; from the world of creation to the creation of the world.
"In an ideal world, we might be aware of the potential for holiness at every moment of every day." Yet, "the real world, the business of life - - the busy-ness of life
- - often seems to distract us from our most profound connections." (Marcia Falk) Shabbat returns "a sense of balance," helps us to "regain our perspective," it is "an opportunity for pause. . .to step back from our occupation with the world and to appreciate instead our very being-in-the-world." In the language of Heschel
He who wants to enter the holiness of the day must first lay down the profanity of clattering commerce, of being yoked to toil. . .say farewell to manual work. . .Six days a week we wrestle with the world, wringing the profit from the earth; on the Sabbath we especially care for the seed of eternity planted in the soul.
Refraining from labor and resting on the Sabbath isn't for the sake of preparing for the tasks and productivity of the other six days of the week, "for the purpose of recovering one's lost strength and becoming fit for the forthcoming labor. The Sabbath is a day for the sake of life. . .It is not an interlude but the climax of living." (Abraham Heschel)
“We are prone to become so intoxicated with our success in subduing nature that we may succumb to the danger of arrogant self-idolization.” (Walter Wurzburger) You could say that "during the six weekdays of productive work, people impose their will upon nature. The sabbath is to be a time when people refrain from creating changes in nature and instead participate in the harmony of nature." (Raphael Jospe)
Sharon Joseph Levy compares "keeping Shabbat" with our special role as caretakers of the earth. In Genesis, "'The Lord God took Adam and placed [Adam] in the Garden of Eden to work it and guard it.'" (Gen 2:15) Levy notes the rabbis explain the verse this way
'Work' . . .means 'six days you shall work.' 'Guard'. . .means keep/guard the Shabbat. We guard the Garden, [we guard Earth] by keeping Shabbat! We have been entrusted to be 'partners in the creation of the world,' working to make this world a place of caring and kindness. . .We have not been given the world to exploit as we see fit.
Try as we might, it is difficult to maintain a sense of the sacred and the holy throughout the "busy-ness" of the week. We get caught up in "the tyranny of things." As stated by Heschel
Technical civilization is the product of labor, of man's exertion of power for the sake of gain, for the sake of producing goods. It begins when man, dissatisfied with what is available in nature, becomes engaged in a struggle with the forces of nature in order to enhance his safety and to increase his comfort. . .Inspite of our triumphs, we have fallen victims to the work of our hands; it is as if the forces we had conquered have conquered us.
The intent is that "on the seventh day [humanity] has no right to tamper with God's world, to change the state of physical things. It is a day of rest for [humanity] and animal alike." (Abraham Heschel, adapted)
It would not be a great sacrifice to consider setting aside a day each week to refrain from doing chores like laundry, cleaning the house, yard work, school work or house repairs. Yet, what if this day of rest also included refraining from turning on the lights, using the telephone, the computer, listening to recorded music, cooking, or driving? There would be no "work" or spending of money, but there would be no recreational shopping or going out for entertainment either.
Without the telephone and email, perhaps I would seek the companionship of those under my own roof. Without a car, perhaps I would stroll in my own neighborhood, invite a neighbor to the Sabbath table along the way, meet new neighbors, and really take in and notice my immediate surroundings. Look at the sky and out across the ocean instead of the pavement before and underneath me. Perhaps without recorded music, among family and friends, we would make our own "joyful noise." Perhaps without electricity and other distractions, I would feel free to linger and meditate upon the beauty of the Shabbat candles, watching them until they burned out by themselves.
What a luxury it would be to read all that you have been waiting to read. Not what you felt you should read, but what you want to read.
I wonder if over time, these practices and peace of mind would spill over into the other six days of the week. Perhaps refraining from the use of certain modern conveniences, letting the Earth rest, wouldn't seem to be so difficult throughout the week.
And what if I wasn't the only one to let the Earth rest this one day a week. What if besides me and practicing Jews, others joined us who were interested in "keeping" and "guarding" the Sabbath and all of creation? Consider the impact on the use of electricity and fossil fuel, the reduction of pollutants and emissions into the air. The ingathering of love, joy, charity, and peace might even overflow into the world.
I conclude with these words adapted from Heschel
The Sabbath, thus is more than an armistice, more than an interlude; it is a profound conscious harmony of [humankind] and the world, a sympathy for all things and a participation in the spirit that unites what is below and what is above. All that is divine in the world is brought into union. . .This is Sabbath, and the true happiness of the universe.
May it be so.
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