“Facts don’t care about your feelings,” some Jews say. I do wonder, though. If facts don’t care about your feelings, why is Rosh Hashana called the “day of the beginning of your action”?
In many other words: Once upon a time, centuries ago, few would have recognized a real facts/feelings distinction, if “facts” mean shared objective reality in the world and “feelings” refer to the private subjective experience of each conscious being. Like other forms of innocence, the unity between the person and the world (through mind) was considered close and true. When I thought well about furniture, the form of the wood and the form of my mind were the very same thing; if they weren’t, I was simply imagining, or my senses were faulty, or I was somehow otherwise malfunctioning. There was no notion of thinking ideas. I was not considered to think of the idea of furniture, but about the furniture itself. There was no idea of a table, produced in my mind and separate from the world, intervening between the facts and my soul.
More recently, men such as John Locke introduced the idea of the idea, and with it, the fact/feeling distinction. The facts may be one way, but my thinking about the facts could be different. Everyone has their own point of view, since everyone conjures their own ideas even about objective, shared reality. As modernity progresses, the mind is found to be ever-more limited by the imperfect body, to be vulnerable to deception and influence on the most basic of levels. At some point, some of us even began to suspect the mind is just a part of the body, anyway.
Nowadays, fans of truth are stuck between a rock and a soft place. The rock is the near-impossibility of returning to our ancient innocence. The challenge is to recapture our confidence in our own understanding, to reverse modern skepticism and believe once more that our minds grasp reality directly. We would need to return to a conception of the world being partially made of mind itself, to reconcile ourselves to an actually intelligible universe (our narrative role as evolved apes on a spinning rock notwithstanding). Perhaps most painful to the modern mind, we would have to undo our sunny skeptical pluralism and commit ourselves to pursuing the single, correct, capital-T Truth, to the exclusion of the many mistaken notions of those who cannot see it. We must forfeit the individual’s freedom to navigate around the truth, for the sake of finding any truth at all.
In contrast is the soft place, the attempt to maintain the fact/feeling shared/private objective/subjective distinctions without falling into relativism and ultimately the annihilation of all meaning. To do this, we must arbitrarily assign some fact/feeling amalgam the status of pure fact, and pretend it is solid ground, when in fact the entire edifice of our reason is built on quicksand.
Take, for example, those who wish to draw the line at science and empiricism, to say these are fact while all else is feeling. The problem is that there is no such statement of fact, not even “the sky is blue,” which is truly devoid of faith-based justification from the realm of “feelings.” Who is seeing the sky in this scenario, and with what tools? How do these tools bring about the subjective experience of this “fact” such that we should believe it to be true? If ultimately we do experience this fact privately, why is the “fact” that the sky is blue really different from the hypothetical “fact” that it’s purple?
Further discourse upon wavelengths or photons just add more such questions, the theory demanding even further justification in subjective experience; throwing more “facts” at the situation does not negate the interpretive frame that allows those facts to exist. All this is before we even get to the question of how we can define the sky as a thing, how we can share our observations with others, how we are so sure these facts “work” at a pragmatic level when we cannot even explain how we know the facts themselves, etc.
Given the rock of reversing five hundred years of history and the soft place of arbitrarily declaring certain feelings to be fact, most people simply don’t think (too hard) about these questions and generally live their lives as if the truth doesn’t matter.
They ignore Rosh Hashana, a day with a solution.
On the 1st of Tishrei, man is created. It is the sixth day, but it’s called the beginning of his work. The previous five days of creation certainly occur; G-d knows of them, and records them in His Torah. But when is it solidified into “action,” work, actuality, objective external reality as we (want to) know it? Only when Adam’s subjective and solitudinous soul is blown into his nostrils.
In other words, there were no facts until there were feelings.
Before creating man, there was no need for objective reality. Man, once created, is a creature full of feeling, an imperfect fact finder, commanded in G-d’s own Torah to assess even narrow legal truths under only the strictest limited conditions. The Torah’s standards for judges are exceptional. The average man on the street is not able to assess the objective truth of things even enough to provide a ruling, never mind to delve their depths.
But if G-d is a subjective being without objective action until Rosh Hashana, and human beings have been subjective since Rosh Hashana, then why is there an objective reality at all?
It can only be to bring subjectivities together.
Facts are not, contra the ancient view, an absolute standard inexorably governing existence. Facts are not, contra modernity, an illusion, nor are they feelings-based propositions chosen for arbitrary promotion. Facts are a place for subjectivities to touch, for man and G-d, and man and man, to find each other.
There is not direct joining of two private souls, which would necessitate becoming only one self. One self is what G-d had before He created the universe, after all. What He seeks from the world is an opportunity to find Himself in other selves. To do this, we must perceive ourselves as separate, and arrive at each other through some sort of external communication. Every detail of His work is tailored toward this end. He creates facts.
Every year on Rosh Hashana, we spend two days trying to awaken ourselves to this reality, that all we perceive as real is merely divine communication, the Creator seeking us out. On Rosh Hashana, we crown G-d king, which is another way of saying, “The world is not here for itself, and we are not here for it. The world is here for us and G-d to rendezvous.”
We choose, on the day when all truth was created from the one truth that we are meant to be together, to become his subjective subjects once more. This year, nothing will stop us. This year, we will find Him, fact and feeling, in Jerusalem, rebuilt.