When it comes to the High Holidays, especially Yom Kippur, it would not be overstating it to say that the Yiddish word bett plays a key role?. Granted, the powerful piyyutim (liturgical poetry) of the High Holidays deserve deep reflection and even deeper appreciation. No one can argue that the many prayers that epitomize atonement are simply breathtaking. There is, however, one Yiddish word from which several other Yiddish words can be built. And that word is bett (entreat, request). It is this one word,along with its offshoots, that encapsulates the very essence of the Aseres Yemei Teshuva (Ten Days of Repentance). Below are five derivatives of the word bett that, come Yom Kippur, will provide us with much food for thought.
Gebbett (plea, entreaty, prayer). True, it is far more common to use the term Tefillah. Borrowed from the Hebrew, the Yiddish phrase Tefillah tohn (offer up prayer) differs from the Yiddish word gebett which tends to suggest greater fervency than davennen (praying). Of interest is that davennen has made the airwaves of talk radio more than once in the N.Y./N.J. metro area. The difference between these two phrases was succinctly explained by a mentor of mine in the following fashion: Alleh hobben tefillah gettohn in aynem (All offered up prayers together) nor yedder ayner hott gehaht zine ayggeneh gebbet (but each one had his own entreaty).
Gootehr Bettehr (good pleader, interceder). True, in Judaism we believe in “direct davening.” There are, however, exceptions. Back in the day, in many Jewish communities (including the one in which I was raised) there was a Gooter Yid (lit. a Good Jew). He was known for his piety. It was believed that because of his piety, his praying on your behalf had greater efficacy. The other exception to “direct davening” is the belief that the souls of family members who have been taken from this world can intercede for us, now that they are in greater proximity to the heavenly throne. This explains the custom of kayver avos (visiting the graves) bayn keseh l’assor (on the days between R.H. and Y.K.) so that the deceased plead on our behalf for a goot, gebentshed yohr (a good, blessed year).
Fahrbetten (invite). Ostensibly, most would be hard pressed to find any connection between Yom Kippur and inviting Hashem into our lives. Upon further reflection, Yom Kippur is all about fahrbetten der Aybehrshtehr (extending an invitation to Hashem). While I do not believe that HaShem stands on formalities, we ought to ask ourselves when was the last time that we communicated with Hashem outside the realm of davening? Long before cellular calls existed, there were celestial calls. I cannot help but feel that Yom Kippur would be less trying if Hashem heard from us throughout the year… just because.
Ibbehrbetten (ask for forgiveness). The efficacy of Yom Kippur is to atone for sins between oneself and Hashem. As far as getting things right with others, Judaism reminds us that we are on our own. That said, there was a famous Yiddish song that appeared over a hundred years ago, Lommir zich ibbehrbetten (Let’s make amends). The song deals with a tiff between two people. However, I saw a second version that included a tiff with Hashem. My own belief is each one of us owes Hashem a Lommir zich ibbehrbetten for disappointing our Maker throughout the year, each time we failed to live up to our potential.
Oisbetten zich a goot yohr (obtain through prayer). Although I first saw the movie “The Gathering” some four and a half decades ago, I am still brought to tears thinking about Ed Asner telling Maureen Stapleton, “I’ve run out of time.” People of sound mind and body ask for, pray for, and plead for more time. This is the essence of the prayer “Avinu Malkeinu.” Upon further contemplation, oisbetten zich a goot yohr is more than just pleading for time. It’s pleading for time that will be well spent.
After visiting the cemetery to ask that the deceased serve as a gootehr bettehr, a heartfelt Yom Kippur is when we say to Hashem lommir zich ibbehrbetten and then proceed with fahrbetten Hashem into our lives. Each time we intersperse our davennen with a personal gebbett, we will come that much closer to oisbetten zich a goot yohr.
Rabbi Shawn Zell has recently returned to New Jersey, after serving at a pulpit in Dallas. He possesses certification in teaching Yiddish. Rabbi Zell is the author of three books.
