Dod
I saw something yesterday in a work that was not discussing Rosh Hashana or the Days of Awe, but it really got me thinking. The Emek HaMelech is quoted as saying that דודים עם הכולל גימטריא דינא, essentially that the numerical value of Dodim, beloveds, shows a connection to the concept of judgement. I began wondering about the precise meaning of the relationship of Dodim in contrast to other words that are used in TaNaCh to indicate relationships. And what about this particular relationship connects it to Din, judgement?
My mind drifted to the well known verse which is said to allude to the month of Elul, אני לדודי ודודי לי, I am to my Dod as my Dod is to me. I realized that the verse is referring to a relationship of equals, even the word דוד Dod in either Hebrew or English is a palindrome which shows a reciprocal relationship of equals.
I would suggest that only in an equal relationship is there place to demand personal accountability from the other party to the relationship. In an un-equal relationship by definition one of the parties is not being given the space to be self- expressed and self-actualized. You cannot then rightfully demand personal accountability from someone in such a relationship.
Our relationship with God is multi-faceted, which is why there are so many names for God. I want to suggest that only be when God comes as a Dod, in a relationship of equals can he come to judge how we are doing in our relationship with Him. We see this also in the fact that one of the seminal verses of God's judgement and forgiveness (Isaiah 1:18) begins with the phrase לכו נא ונוכחה let us come and debate. Debate indicates an even playing field, you don't debate a subordinate. My father-in-law left Yeshivas Chaim Berlin at age 19 and went to Israel to join the army. When they saw his background it was decided to send him to work as a chaplain. He was unhappy as he wanted to fight. So they brought him to Rabbi Shlomo Goren, who tried to convince him to go into the chaplaincy. My father refused and started to argue with Rabbi Goren who argued back. After a few moments Goren said, "I am a general, you are a new recruit. What am I doing arguing with you." And he ended the conversation. Only equals have grounds to debate.
King
Why then all the focus on God as King at this time of year? Perhaps that isn't for the judgement, but for forgiveness. The Malbim points out that in the Torah we only find the word Slicha in terms of God, not in terms of people. Only a king has the ability to pardon someone who did wrong and clean the slate. Your fellow Dod may accept your apology and be ready to go on, but the wrongdoing still exists. Only God, acting as king, can make your scarlet sins turn white as snow.
I saw something yesterday in a work that was not discussing Rosh Hashana or the Days of Awe, but it really got me thinking. The Emek HaMelech is quoted as saying that דודים עם הכולל גימטריא דינא, essentially that the numerical value of Dodim, beloveds, shows a connection to the concept of judgement. I began wondering about the precise meaning of the relationship of Dodim in contrast to other words that are used in TaNaCh to indicate relationships. And what about this particular relationship connects it to Din, judgement?
My mind drifted to the well known verse which is said to allude to the month of Elul, אני לדודי ודודי לי, I am to my Dod as my Dod is to me. I realized that the verse is referring to a relationship of equals, even the word דוד Dod in either Hebrew or English is a palindrome which shows a reciprocal relationship of equals.I would suggest that only in an equal relationship is there place to demand personal accountability from the other party to the relationship. In an un-equal relationship by definition one of the parties is not being given the space to be self- expressed and self-actualized. You cannot then rightfully demand personal accountability from someone in such a relationship.
Our relationship with God is multi-faceted, which is why there are so many names for God. I want to suggest that only be when God comes as a Dod, in a relationship of equals can he come to judge how we are doing in our relationship with Him. We see this also in the fact that one of the seminal verses of God's judgement and forgiveness (Isaiah 1:18) begins with the phrase לכו נא ונוכחה let us come and debate. Debate indicates an even playing field, you don't debate a subordinate. My father-in-law left Yeshivas Chaim Berlin at age 19 and went to Israel to join the army. When they saw his background it was decided to send him to work as a chaplain. He was unhappy as he wanted to fight. So they brought him to Rabbi Shlomo Goren, who tried to convince him to go into the chaplaincy. My father refused and started to argue with Rabbi Goren who argued back. After a few moments Goren said, "I am a general, you are a new recruit. What am I doing arguing with you." And he ended the conversation. Only equals have grounds to debate.
King
Why then all the focus on God as King at this time of year? Perhaps that isn't for the judgement, but for forgiveness. The Malbim points out that in the Torah we only find the word Slicha in terms of God, not in terms of people. Only a king has the ability to pardon someone who did wrong and clean the slate. Your fellow Dod may accept your apology and be ready to go on, but the wrongdoing still exists. Only God, acting as king, can make your scarlet sins turn white as snow.
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