Ethiopian Jewish Sigd Holiday Offers Model for Israeli Society

The Ethiopian Jewish holiday of Sigd, celebrated today, offers a framework for navigating societal divisions in Israel, according to Rabbi Dr. Sharon Shalom. He suggests that true connection requires more than mere tolerance, emphasizing the importance of renewing covenants between different groups and understanding that progress can sometimes begin with humility.

Sigd, observed on the 29th of Cheshvan, fifty days after Yom Kippur, mirrors the timing of Shavuot. Its roots lie in the renewal of the covenant during the times of Ezra and Nehemiah. Similar to the event at Mount Sinai, Sigd involves a spiritual ascent to a mountain, a place for elevation and prayer. The tradition includes community members immersing themselves in a river at dawn, donning white garments, and gathering together. Elders, known as Kesim, would carry the "Orit" (Torah) and lead the congregation up the mountain. Some participants carried stones on their heads or shoulders as a symbol of humility and submission. Prayers were offered with deep devotion at the summit, followed by a descent for communal celebration and feasting.

While Jerusalem and longing for Zion are central to Sigd, the holiday's meaning extends further. A significant portion of Sigd prayers focuses on covenant renewal, aiming not just to reach Jerusalem but to build a society worthy of it, one capable of repairing relationships, restoring trust, and reviving a shared sense of destiny. The ascent to the mountain is only part of the ritual; true ascent requires a prior act of bowing down. Carrying a stone symbolizes human limitations and openness to divine grace, a concept Shalom calls "consciousness of submission." This is not humiliation but an acknowledgment of one's fallibility and receptiveness to divine kindness.

Shalom draws a parallel between the concept of "descending to Jerusalem" in Beta Israel tradition and the need for Israelis to lower their egos, reduce suspicion, and increase trust. He quotes Reta Alemu Nega, former Ethiopian Ambassador to Israel, who stated, "In Ethiopian culture, they don't build bridges, they build rivers." Unlike bridges that connect separate entities, rivers flow between and nourish both banks. Modern society has mastered building bridges of tolerance and rights, but often lacks the underlying rivers of belonging, solidarity, trust, and covenant.

Sigd's message is particularly relevant to Israel's current political climate, marked by deep divisions and conflicting narratives about the nation's identity and future. Shalom warns that when disagreement escalates into an existential threat, it leads to a "consciousness of destruction." Sigd proposes an alternative: covenant over contract, responsibility over blame, and recognition over dismissal. A covenant asks what connects us, even in disagreement, while a contract asks what is owed. Self-reflection should involve asking "What is my part and what can I repair?" and "Whom do I not see?" This approach, he concludes, can help move Israel from a destructive mindset to one of redemption, building a society worthy of Jerusalem.