Tekiah! Teruah! Shevarim! Tekiah Gedolah!
In the traditional liturgy, the special character of each holiday is particularly conveyed by the piyyutim (hymns, liturgical poems) that are recited or chanted on that day. Most of these piyyutim have been omitted in Reform liturgies since the nineteenth century, out of a sense that their Hebrew diction is too arcane and their theology too medieval. Yet, some of these poems have routinely been retained in Reform High Holy Day prayer books, particularly for Yom Kippur.
For the last few years, I have been a member of a local hospital’s ethics committee. The hospital is part of a university-based system and the committee’s chair is a scholarly pulmonologist with a propensity to pick cases involving life and death choices.
In Parashat Emor, the Torah reports that a man born of mixed Israelite-Egyptian descent “blasphemed the Name [of God],” was placed on trial, and was stoned to death. A law was then enacted that anyone, Jewish or gentile, who blasphemes the name of God shall be put to death. Over time, in communities throughout the world, laws against blasphemy were put in place to address curses leveled at God as well as perceived slights against some religions.