Categories
Healing

When the Rabbi Feels Trauma: Lessons from the SoCal Fires

We jumped into the fire, but many of us feel fortunate like we have come out relatively unscathed. Or at least that’s how it might appear at first.

I worry that we have forgotten, in the course of escaping these ever spreading flames, that just a short while ago our entire community experienced two other intense events: the mass shooting at the Borderline Bar and Grill, a country-western bar frequented by college students in Thousand Oaks, CA and the mass shooting at Tree of Life Synagogue in Pittsburgh.

Our community has faced three major traumatic events coming at us in just a two week period. How do we process these fires, and the flames of hatred, directed at us?

I want to tell you a story, a true story, about trauma. My trauma. I share my personal story with you because I want to help us all, as we all face the fallout from these three traumatic events.

Seeking Advice to Understand How to Respond

Since last Wednesday, after the mass shootings, as the fires began to rage across the Conejo Valley, Rabbi Julia Weisz and I got in touch with our rabbinic colleagues from communities in Santa Rosa, CA which was decimated by fires a year ago, Houston, TX which endured horrible floods, and Parkland, FL which faced a murderous mass shooter in the high school. We called them because we needed to understand what we might expect and what we might do to help heal our community.

Most of us do understand that the process of repair for those who lost houses or were wounded or had loved ones murdered is long and arduous. But Rabbis Stephanie Kramer, Oren Hayon, and Marci Bloch who guided us well also cautioned us that our experience does not end when we return to our homes, find new homes, or when the dead are buried. They taught us that the process of healing would also be long and arduous for all of us. We will need to come to terms with the fact that these fires – and increased mass shootings – are now the new normal. They are going to happen, again and again, and they are going to get worse before they get better. Repair of our broken hearts and broken world takes time.

Recognizing our Trauma

We need to recognize our trauma. My rabbinic colleagues told us that those who survive, those who evacuated, even returned to their houses and saw how close the fires came – sometimes all the way up to backyards – or those who saw their friends’ homes burnt down, also will face trauma. Meaning most of us.

The story that I want to tell you tonight is about my day one week after the fires began. I want to open your eyes to what can happen. I have done advanced pastoral counseling work, studied about the traumatic effects of such experiences, and was warned by all those rabbis who told me what was going to happen to many of you. Well, it happened to me too.

One week after the fires began, I had to take a day off. Because after dealing with these events 24/7 for a week, I hit the wall. I am not sharing this for sympathy or caring: I’m good and with continued support from my team, I will be even stronger.

As the Tears Began to Flow.. And Not Stop

My story began at about six o’clock, when I began crying. I was talking to my kids about what was going on with the fires and our work to be there for our community. Sitting safely in my home, far enough away from the fires to be assuredly safe, I recounted our work organizing the community. And the tears began to flow. Initially I figured I was just exhausted.

But then I woke in the middle of the night and while watching an episode of the TV show Parenthood – about a dad who couldn’t find time for himself, but finally broke away and went surfing – and all of a sudden I found myself bawling again. At four thirty in the morning.

That morning I participated in an early conference call but had to break away numerous times because I kept shedding tears.

Calling my Therapist

My very next call was to my therapist, who I see sometimes a lot, sometimes a little. He opened up an appointment for me at 5:00 pm. I then texted Sally Weber, a social worker and friend from Jewish Family Services, who earlier in the week “kidnapped me” from the relief work to encourage me begin to process. She could talk at two thirty.

Then I contacted the Central Conference of American Rabbis, to get in touch with Rabbi Rex Perlmeter, the CCAR’s crisis counselor, who said he would call me back in twenty minutes.

Rex and I talked for an hour. Sally and I spoke for an hour. My therapist and I spent an hour together. And you know what I discovered in those three hours of therapy? That although I thought I was not directly touched by any of this, I actually was traumatized by all that has happened. It was partly exhaustion, but not just that.

Shaken Up by the Shootings

What I discovered was the intense effect on me, especially of these double shootings. I was experiencing the shootings as deeply personal attacks. First they came after us at a synagogue (I’m Jewish. I work in a synagogue. It could easily have been my synagogue.). And then, over at the Borderline Bar, that country western dance bar, one of our young people, 23 year old dear to me, had been in there dancing and ran for his life. I’m glad that he is physically unharmed. Yet, just five days earlier I had been sitting with him, commiserating over the synagogue shooting and all those shootings at churches, schools, concerts, malls, and elsewhere. I cautioned him that as terrible as it is, it’s going to get worse before it gets better. I assured him though that the chances of his getting shot at is about as likely as his stepping off the curb and getting hit by a bus (I buried someone from that only once, very early in my rabbinate). Then just five days later, that young man was in the Borderline Bar shooting.

In those counseling sessions, I realized that I didn’t know how to keep my kids safe, or my congregant kids safe, or my congregation safe, or the school safe. I discovered that was frustrated and so sad. I realized that I couldn’t sit back anymore.

Survivor’s Guilt

And then I realized that I had a form of survivor’s guilt. I was feeling guilty that we were here in this gorgeous part of the country and while many were evacuated, most escaped with only smoke damage to their homes. Yes, in fact, the fires raged all the way up to peoples’ homes, workplaces, and backyards, but I and most of our congregants were safe.

As we dug deeper, the counselors helped me discover the intensity of the repetitious nature of these fires. What now was happening to people I love had happened in nearby Ventura, CA a year ago, and to a lesser degree, we faced fires two years ago in Calabasas. In fact back then, I rescued our two Torah scrolls from the approaching fires, carrying them across the freeway bridge to safety. Since then we post in the synagogue lists of items to take if we are evacuated.

Personal Sense of Loss

Amidst my tears, I also remembered that of the three Jewish camps destroyed, I had personal connections to each. I had been a director of Camp Hess Kramer and Gindling Hilltop Camp for four years. It was so long ago, I forget about it. And most of our temple teens go to Camp JCA Shalom for NFTY retreats. These camps are their home away from home. They were part of my life.

Then I realized that just one year ago, our Camp Newman in Santa Rosa, where our family spent every summer for twenty years, had burned down. My therapy team helped me realize that I had trauma on top of trauma, compounded trauma.

And then I became aware of the self-growth I needed to undertake: that if I really wanted to do something to stop these annual fires from happening, and if I want to do something to stop these constant shootings, we all have to stand up. And I had to become a leader in a different way than I had been before. That’s is intense and a little bit scary too.

If it Could Happen to Me, It Could Happen to You Too

Finally, I learned that if I can become overwhelmed and traumatized by this, then, they tell me, it can happen to you too. Remember, I am trained to handle this and I train interns every year about just these types of situations. If it could happen to me, it can happen to you.

So even when you go back to your house and at first all seems fine, take your pulse. If you can’t sleep as well as you used to (or as well as you used to not sleep), or if you can’t relax, or if your child’s grades start to change, or if you witness significant behavioral changes in the kids or the adults or yourself, or if something else seems off, please call Rabbi Julia, call Cantor Doug, call me, or call the Jewish Federation crisis hotline, or call Jewish Family Services, or call a therapist, or call a friend. Because you too might be dealing with intense trauma or PTSD.

I was lucky; because of my training I quickly could tell that something was wrong. And I quickly reached out for help. But I’m not over it.

To remain in track, I have given control over my eating over to my wife Michelle; I said I would eat whatever she tell me to eat. I would go to sleep whenever she told me to go to bed. I have arranged with trusted friends who know me well to check in regularly.

And I have additional counseling appointments scheduled.

I’m Going to Be Okay… Are You?

So I’m okay, because I did and am doing the therapy work. But many of us may have to do it too. It’s not over when we are back in our homes. The fires are not over. These insidious shootings are not over. We are going to have to deal with the trauma from them and come to terms with the new normal. Because this new normal is insidious and can easily overwhelm.

Each week we light Shabbat candles, and we take the same element, the fire that destroyed, and use it to create light and hope, for today and for the future. We are going to light Shabbat candles to bring in Shabbat light so that we can do what we did this whole horrible week since the shooting happened and the fires started: Kindle more light, not of destruction, but of love, hope, and healing. Amen.

Rabbi Paul Kipnes serves Congregation Or Ami in Calabasas, CA.  This blog was originally posted on paulkipnes.com

Categories
Gun Control Healing Prayer

Prayer in the Aftermath of a Tragedy

Our God and God of all people,
God of the Rich and God of the poor.
God of the teacher and God of the student.
God of the families who wait in horror.
God of the dispatcher who hears screams of terror from under bloodied desks.
God of the first responder who bravely creeps through ravaged hallways.
God of the doctor who treats the wounded.
God of the rabbi, pastor, imam or priest who seeks words of comfort but comes up empty.
God of the young boy who sees his classmates die in front of him.
God of the weeping, raging, inconsolable mother who screams at the sight of her child’s lifeless body .
God of the shattered communities torn apart by senseless violence.
God of the legislators paralyzed by fear, partisanship, money and undue influence.
God of the Right.
God of the Left.
God who hears our prayers.
God who does not answer.
On this tragic day when we confront the aftermath of the 18th School shooting in our nation on the 46th day of this year, I do not feel like praying.
Our prayers have not stopped the bullets.
Our prayers have changed nothing.
Once again, a disturbed man with easy access to guns has squinted through the sights of a weapon, aimed, squeezed a trigger and taken out his depraved anger, pain and frustration on innocents:  pure souls. Students and teachers. Brothers and sisters. Mothers and fathers- cut down in an instant by the power of hatred and technology.
We are guilty, O God.
We are guilty of inaction.
We are guilty of complacency.
We are guilty of allowing ourselves to be paralyzed by politics.
The blood of our children cries out from the ground.
The blood of police officers cut down in the line of duty flows through our streets.
I do not appeal to You on this terrible morning to change us. We can only do that ourselves.
Our enemies do not come only from far away places.
The monsters we fear live among us.
May those in this room who have the power to to make change find the courage to seek a pathway to sanity and hope.
May we hold ourselves and our leaders accountable.

Only then will our prayers be worthy of an answer.

AMEN
Rabbi Joe Black serves Temple Emanuel in Denver, Colorado.  This prayer was originally posted on his blog
Categories
Books Healing News Prayer spirituality

A Prayer of Gratitude from URJ Biennial 2017

Take a moment to be fully grateful for just one thing in your life. That little pause may be enough to change your outlook and your attitude for the day.

At the URJ Biennial, CCAR Press offered that opportunity with a set of stickers and a poster board featuring the book, This Grateful Heart: Psalms and Prayers for a New Day. Each of the stickers read ‘I’m grateful for…’ and folks who came by the booth could complete that line and add the sticker to the poster. Adults and kids, rabbis and cantors, educators, congregants, and lay leaders joined in. By the end of the convention, the board was covered with individual prayers of gratitude.

Gratitude for family and the Biennial appeared most often. One of my favorites came from a little girl who dictated her gratitude to her mother: “being fancy.” I got a chuckle reading “my puppy (woof).”

This is a prayer based on those stickers. I added the language in italics – as well as the punctuation and a few of my own gratitudes – and arranged the order. The words of the prayer are taken from the stickers written by Biennial attendees.

Biennial Sticker Prayer of Gratitude

We are grateful for so much,
All the gifts this world offers.
We celebrate:
The URJ, the CCAR and our congregations,
Biennial, the people, the music and the ruach,
The chance to learn and share,
Being a college ambassador
And singing in the Biennial choir.

I give thanks for:
My family,
My wonderful husband, my wonderful wife,
My children, my grandchildren,
My sons, my daughters,
Nephews and nieces,
Mom and dad,
Sisters and brothers,
My amazing boyfriend,
My fantastic girlfriend,
Thoughtful work friends,
My dog, my puppy (woof) and my cat,
My house, bed and toys,
Best friends and conversations,
Being who I am,
My camp, my nanny and my students,
Jewish music and my guitar,
You.

We marvel at the gifts of:
Dreams, spirit and creativity,
Opportunities, expected and unexpected,
Personal passions,
Good health and sleep,
The ability to grateful,
The ability to forgive,
Second chances and
Guardian angels,
Good food and better company,
Water, hugs and coffee,
Doctors, medicines and helping hands,
America,
Torah and Israel,
Books, puns, words and being fancy.

Today, Source of love and light,
We are grateful for
Every. Single. Thing.

Alden Solovy is a liturgist, author, journalist, and teacher. His teaching spans from Hebrew Union College-Jewish Institute of Religion in Jerusalem to Limmud, UK, and synagogues throughout the U.S. Solovy is a three-time winner of the Peter Lisagor Award for Exemplary Journalism. He made aliyah to Israel in 2012, where he hikes, writes, teaches, and learns. His work has appeared in Mishkan R’Fuah: Where Healing Resides (CCAR Press, 2012), L’chol Z’man v’Eit: For Sacred Moments (CCAR Press, 2015), Mishkan HaNefesh: Machzor for the Days of Awe (CCAR Press, 2015), and Gates of Shabbat, Revised Edition (CCAR Press, 2016). He is the author of This Grateful Heart: Psalms and Prayers for a New Day, published by CCAR Press in 2017.

Categories
Death Healing spirituality

If I Should Meet God

A disciple came to his rabbi and lamented: “Rabbi, I have all these terrible thoughts. I am even afraid to say them. I feel absolutely terrible that I can even think these thoughts. Rabbi, I simply cannot believe. Sometimes I even think that God doesn’t exist.”

“Why not, my son?” the rabbi asked.

“Because I see in this world deceit and corruption.”

The rabbi answered: “So why do you care?

The disciple continued: “I see in this world hunger, poverty, and homelessness.”

And the rabbi once again responded: “So why do you care?”

The disciple protested: “if God is absent there is no purpose to the entire world. And if there is no purpose to the entire world, then there is no purpose to life – and that troubles my soul greatly.”

Then the rabbi said to his troubled follower: “Do not be disturbed. If you care so much, you are a believer!”

When the atheist Stephen Fry is questioned as to what he would say if he met God, he leaves the interviewer at a loss for words when he responds: “if I should meet God I’ll say: “Bone cancer in children? What’s that about? How dare you? How dare you create a world in which there is so much misery that is not our fault? It’s not right. It’s utterly, utterly evil!”

As a rabbi wrote: “it is time to raise the bar in the conversation about religion and faith, with the knowledge that most people, whether religious, agnostic, atheist, or whatever-ish, truly do want to do what is right, to find and express love, to live a life of purpose, and to be in a meaningful relationship with others.”

“It is good to question and challenge those with whom we disagree, but we deserve more than pithy catch phrases, caricatures of those who we have defined as our enemy, and the childish need to win. Human beings can be glorious creatures who, through conscious choice, can bring healing to the world, and we all need to do this together.”

In my many years as a rabbi, and especially since my illness, I have come to believe that more important than any theology or system of belief is caring, compassion and loving kindness. I have evolved spiritually to believe that no matter what we believe or don’t believe the true heart of our humanity is human goodness and decency.

Rabbi Hirshel Jaffe serves as Rabbi Emeritus of Temple Beth Jacob in Newburgh, NY.  Rabbi Jaffe just celebrated his 80th Birthday in Israel after surviving cancer for the fourth time. 

This blog was originally posted on The Running Rabbi. 

Categories
General CCAR Healing Rabbis

Rabbinic Soul Maintenance

I recently met with a colleague who informed me that she really doesn’t like to ask God for help, especially during Tishrei, because there’s already so much on God’s plate. It reminded me just a little bit of the old story with the punchline, “look who thinks she’s nothing?” I am reminded as well of a poignant piece by Jacob Staub on the difficulty of asking for help, available at http://firstdaypress.org/asking-for-help/: “And it is, for many of us, so difficult to ask for help. We may feel things slipping away from us, or the color bleeding from life. But all too often we wait until everything has already hit the fan to pick up the phone and say, ‘I need you.’”

Seth Bernstein posted a beautiful contemplation regarding the gift that Ruth Alpers and he offer our members as the Hotline rabbis of our CCAR Rapid Response team. I am honored this year to be able to join them as CCAR Intern for Member Care and Wellness, as part of my training at the NYU School of Social Work, where I am pursuing an MSW. Seth offered up a list of the kinds of issues which might prompt you to pick up the phone and call one of the three of us. Additionally, I invite you to attend to the basic question of soul maintenance – how are you holding up on a day-to-day basis in the face of all you shoulder personally and professionally? We would never hesitate to encourage a congregant who tells us she is feeling listless or he is feeling joyless to consider speaking to a therapist? But how many of us wait until something has gone dreadfully wrong. Are we sufficiently attuned to the weight of compassion, fatigue and, even, vicarious trauma on our psyches?

Dear colleagues, you offer yourselves up so generously to help others bear the burdens of their lives. The CCAR offers you the same. Ruth and Seth are available for moments of crisis. And for those who would like a few sessions of listening, sharing and examining where you are right now in your life and in the center of your being, I am here for you as well. I am also available for a small number of sessions of spiritual direction and will be facilitating some group work over the course of the year as well.

For more information, go to:  http://ccarnet.org/rabbis-communities/personal-resources-chevruta/rapid-response/

Rabbi Rex D Perlmeter is the CCAR NYU Social Work Intern for Member Care and Wellness.

Categories
General CCAR Healing Rabbis

Don’t Let Me Struggle Alone: CCAR’s Rapid Response Line

We are blessed to have family and friends whom we rely upon, just as they rely upon us.  As rabbis, we also are blessed to serve others in the context of a community that widens and deepens our relationships.  Nevertheless, despite all the relationships that we have and nurture, unfortunately there are times in the course of our rabbinate when we and those we love find ourselves in a free fall.  That could be due to sudden illness or trauma, employment setbacks, familial problems, congregational or personal crises.  There are a host of ways and a variety of people within the CCAR which can help.  On the CCAR website under “Rabbis and Communities” there is a tab that reads “Personal Resources & Chevruta.”  Here CCAR members can find contact information for the Rapid Response Hotline for contacting me or our colleague, Rabbi Ruth Alpers.

Our colleague, Rabbi Richard Levy, paraphrased the “Ahavat Rabbah/Ahavat Olam” prayer found in Mishkan T’filah, “As You Taught Torah”. The prayer states a plea that we all feel at times in the course of our lives and rabbinate, “Don’t let me struggle alone.”  When the rug is pulled out from under us, we have the choice to struggle alone or to call upon assistance.  As one of the CCAR’s Rapid Response members, we are available whenever you or your family is in need.

What are some of the reasons why colleagues place the call to the Rapid Response Line in the first place?  It could be trouble with an employer or congregation, a family crisis, the beginning of an alleged ethical violation, marital or family conflict, job placement, and health issues, just to name a few reasons.  For example, colleagues have shared:

“Everything has been going downhill since my divorce. I was just told I will never see my kids again.”

“I can’t find a job, even after all of these months and years of trying.”

“I’m a dead man.  When does this stop?”

“I know my marriage is tenuous and my spouse needs stability, but I am in a dying community, and I don’t see as if we have any choice, or there is any way out of here.”

“My spouse (the rabbi) was asked to give a large sum of money back to the congregation if he wants to keep his job.  We’re being blackmailed.”

“I live in Shmini Atzeret, seventy-five miles, from a city. Can you refer me to a good psychiatrist whose office is close by?”

“Do I inform my congregation about this psychiatric issue in my life? And if so, how do I go about it?”

“I should have called you a while ago.  Where do I begin?”

Ruth and I are just two colleagues here to assist CCAR members as you will see on the website under “Rabbis Caring for Rabbis.”  The prayer, As You Taught Torah continues, “Don’t let me struggle alone; help me to understand, to be wise, to listen, to know.  Lead me into the mystery, Baruch atah, Adonai, ohev amo Yisrael.”

Rabbi Seth Bernstein serves Congregation Bet Aviv in Columbia, MD

Categories
Death Healing Rabbis

Mussar for Rabbis – Bitachon (Trust), Life, and Death

“Rabbi, I wouldn’t want your job,” congregants have often said to me, most often in connection with the rabbi’s proximity to death.  My response often surprises people:  “Being with those who are dying, and with families coping with the death of a loved one, is actually the most meaningful part of being a rabbi for me.”

Make no mistake:  The rabbi is not immune from feelings of sadness in the midst of mourners.  Having served more than two decades in one community, and now forging meaningful bonds in a new one, I frequently experience real personal loss at the death of a person who has become dear to me.

Still, the well-boundaried rabbi does not become consumed by grief at the death of a congregant.  With true caring for the person who is dying, or who has died, and for the family, the rabbi can play a unique role to bring healing.  The rabbi can leverage the liminal moment to draw people closer to the congregation, to the Covenant, and to God.  Most importantly, the rabbi can convey authentic faith, which I have come to understand most importantly as the middah of bitachon (the soul-trait of trust), thanks to my learning with Alan Morinis.

In significant measure, I take my cue from the Christian funeral, a comment I make in the context of a witticism I often share about Jews attending a Christian funeral:

A group of Jews gets in the car after a Christian funeral, after offering condolences to the family and kind, if not entirely sincere, words to the minister or priest.  The car windows are rolled up.  I have been in this car.  “Geez,” one person exclaims, “I thought we were going to Ploni’s funeral.  But I didn’t hear hardly anything about Ploni! Did we just attend Jesus’s funeral?”

Naturally, the Christian service doesn’t resonate to Jews.  We don’t share the theology proclaimed there.  We are not imbued with faith that Ploni has found the blessings of life eternal because of his/her relationship with Jesus.  That Christian funeral does not inspire bitachon (trust) in us.

IMG_2309The question remains, though:  Do our own funerals offer faith and hope to us and to our own people?

In our own day, people often ask why rabbis bother to give eulogies at all.  After all, family members are often eager to speak, and they knew the deceased better even than a rabbi who has shared a long relationship with the departed.  While I agree that the loving words of familial mourners are meaningful, and certainly called for (as in Proverbs 31), the rabbi can fill a role that most family members cannot.

I minister to dying individuals and their families, and I craft each eulogy, with a clear, rabbinical goal in mind:  I am there to offer bitachon, trust, despite the unhappy circumstance before us, that:

1) Life is an inestimable gift from God, exemplified by the life now ending or ended.  The dying or recently deceased person has made an important impact on this world which will not soon be forgotten and is indisputably not erased by death.

2) We who yet live can keep this person very much alive here on Earth by finding our own ways to live our dear one’s values.  I suggest that this responsibility to a person’s immortality on Earth is what we mean when we say that we are reciting Kaddish “for” somebody.  Literally, the Kaddish is an opportunity to praise God on behalf of one who no longer can do so.  We may interpret our Kaddish obligation more broadly as a duty to perform mitzvot, to offer cheesed (loving-kindness,) and tzedakah (righteous charitable giving), and/or to continue shalshelet hakabalah (the chain of Jewish tradition) on behalf of the one who no longer can do so, thereby granting immortality in this world.

3) Life after death for the departed in the World to Come is also a meaningful part of our Jewish faith.  This is the hard part, for countless reasons, not the least being that any honest discussion of Jewish theology in this regard doesn’t fit into a eulogy.   Still, I affirm that even poetic, oblique reference to eternal life in God’s embrace offers faith and hope that our funerals might otherwise fail to convey.

Serving my congregants at their times of greatest spiritual need, I have come to realize, has bolstered my own bitachon, my own ultimate trust in the Eternal.  Death is a difficult aspect of the human condition, from which rabbis are not exempt.  Striving to help others face death with faith serves as a constant reminder to me:  I must pursue tikkun middot, the repair of my own flaws, to deepen the meaning of my own earthly existence; I am charged to recall the goodness of my grandparents, of blessed memory, by striving to “say Kaddish” for them through my own actions; and I would do well to remember that I, too, am “but dust and ashes,” my body destined for the cemetery, my soul in the hands of God, a prospect I increasingly accept with bitachon, with faithful trust.

Rabbi Barry Block serves Congregation B’nai Israel in Little Rock, AR.

Categories
CCAR Convention

#36rabbis – Why I’m Moved to Shave

Picture

I am about 2 hrs and 10 minutes away from shave-time, and it occurs to me that I should probably try to put into words why it is that I’m heading up to the local SuperCuts to shave my head for the first time in my life.
(What does it say about me that I still get my hair cut at SuperCuts?)
I should probably not be surprised that the SuperCuts website, which promotes these recommended hair styles if I aspire to be ‘cool like a rock star’, does not feature the bald look.  That’s a shame, because it turns out that there are plenty of famous rock stars that are bald.  (Yes, I voluntarily paid good money as a kid to see Phil Collins in concert.  File that under #whatnerdyfuturerabbisdo.)Anyway…I digress.  Why will I be shaving off all of my hair (at the aforementioned SuperCuts) in 1 hr 55 minutes?

To begin, you might notice from the picture above that I’ve already shaved off my beard.  (For some reason, every time I say the word “beard,” my three year old son Avi hilariously gives me a sing-song shout-out by proclaiming “your beard!!!” and then he spontaneously cracks up.  It’s funny and mysterious all at the same time).  

I’ve had a beard pretty much permanently since….college?  I typically shave the beard off only once a year: the day before Passover, as a way of connecting to the spiritual meaning of growth that I believe is implicit in the season of the Counting of the Omer.

In that sense, the first thing that is disorienting for me today is the fact that my beard is gone…two weeks early.  I’ve lost something….a part of myself….and even though the loss was voluntary…and even though it is entirely cosmetic…and even though it will (God-willing) grow back…it is a loss nonetheless.  On some level, simply by shaving my beard, I have entered into the world of grief and mourning.

There are other emotions and sensations that I am aware of.

Simply by shaving my beard, I am becoming re-acquainted with how my face feels.  It’s a funny way of saying it – but a beard is something of a firewall against certain facial sensations.  With the beard gone, I can feel again…the smoothness of my face, and in doing so: I feel…younger.

In this wonderfully liberating way (akin to when I put on a Phillies hat instead of a kippah), I feel less like a rabbi, and more like a regular person. That’s important to me right now….with 1 hr 35 minutes to go.  Because even though, on the surface, this is about rabbis (Phyllis and Michael are my colleagues, and someone decided to call this group #36rabbis), being a rabbi has absolutely nothing to do with my reasoning to shave my head.

My colleagues and I are prone to tweet pithy status updates with the hashtag #whatrabbisdo.  But, honestly, for me….a more honest description about my act might be #whatpeopledo.  Or at the very least: #whatpeopleshoulddo.

We should care, I think, that in the year 2014, when we are privileged to live in moment of history in which it is possible to accurately measure the age of the universe, and when it is possible to send messages to one another from our phones from one side of the globe to the next….I think we should care that in this moment, that it is wrong…existentially speaking…that children should inexplicably die from incurable cancer.

And so, rather than complain about it from the sidelines, I’ve decided to do something about it.  I’m going to shave my head (in 1 hr 21 minutes) to raise awareness (on the presumption that people will be asking me 1000 times over the next few weeks why I’ve shaved my head).  And I’ve made (in brutal honesty, a relatively minimal) gift of tzedakah to do my part to work for a cure.  (You can give too, via St. Baldrick’s.)

But there’s another reason that I’ve decided to go down this road.

We are supposed to say Baruch Dayan Ha-Emet when news reaches us of a loved one’s death, acknowledging that however painful the loss, that there must be a divine sense of justice/order in it.  God has God’s reasoning, even if we are not privileged to know it.

I’m relatively far removed from Michael, Phyllis, and their family.  I don’t think I ever had the honor of meeting their son Sam – I was going to write “may his memory live on to be for a blessing” but the absolutely extraordinary thing is that, from my vantage point, it already has – anyway…I never had the honor of meeting Sam (again I think of my son, Avi, and their shared identification with Superman), and yet…for me: Baruch Dayan Ha-Emet was not something I could say when I learned of Sam’s passing.

I knew it was coming.  I had been following all of the Tweets, and the Facebook messages, and had heard through the grapevine.

And yet in the moment of hearing the news, I would not and could not say the words.  There was/is to me an absurdity associated, this year, and on this day, with the notion of believing in a God that would want Baruch Dayan Ha-Emet to be recited on the loss of a child.  I have still not been able to make sense of that, theologically.  As a rabbi: sure…I would be happy to refer you to Kushner, or if we’re feeling more bold, maybe Rubenstein.

But I’m not a rabbi right now.  I’m a person.  

I’m a person that – during this entire journey that Phyllis and Michael have been on – I’m a person that only succeeded in picking up the phone once (went to voicemail) to offer my support.  Three times I sat down with pen and paper to write a real, live letter to them – and all of those wound up in the trash, along with countless draft emails.  Mostly because, as a person, I could not summon the necessary empathy…could not begin to imagine whatever it was that they have been feeling.

Yes, I’m a father.  But the fact that I’m a father I think has actually made it harder for me to empathize in this case.  Because even though the Sommers’ loss has spurred me to new heights of gratitude, in terms of appreciating the miraculous and blessed existence of Siona and Avi (I feel selfish in this moment admitting that)…nonetheless: how could that possibly enable me to connect (on some human level) to the way that their family has changed?

It is no doubt utterly selfish (yikes, there’s that word again) of me.  But I am shaving my head – not just out of a sense of solidarity with Phyllis and Michael, and all of the other friends and colleagues that are gathered at this very moment in Chicago, while I remain here in New York…but also out of the misguided hope that shaving my head will spark .00001% more empathy for me, that I might have a tiny additional sense of what it means to be a human being (and to connect to others human beings) in this world.  

To put it another way: I hope and pray that this act of ‘othering myself’ in 1 hr 2 minutes will actually have the opposite effect: that I will grow into a deeper sense of awareness, and maybe even peacefulness.  Not with God…for the time being, that ship has sailed.  I cannot claim to understand the logic of God in all of this.  But maybe a deeper sense of awareness and peacefulness with the rest of humanity….of what it means to be alive, and grateful for that gift of life…and of what it means to love, and to lose.

הִנְנִי מוּכָן וּמְזֻמָּן

I am hereby ready and prepared: to try harder at fulfilling the mitzvah of being present for friends and colleagues; to try harder at fulfilling the mitzvah of tikkun olam by addressing all of brokenness that pervades our world; and most importantly: I am ready and prepared, to shave my head, and to perhaps attain a fuller sense of what it means to be human in the process.

Sending my hugs, and all of my love…or at least as much as the Internet can carry…to Phyllis and Michael, and to every one of my friends and colleagues in Chicago.

48 minutes to go.  SuperCuts: here I come.

Rabbi Jeffrey Brown serves at Scarsdale Synagogue Temples Tremont & Emanu-El. This was first published on Rabbi Brown’s Blog.
Categories
CCAR Convention

It’s my parents’ fault I’m shaving my head

As I awoke this morning and ran my fingers through my hair, I tried to recall my earliest memories of doing g’milut chasadim (acts of loving kindness) and taking action for social justice.  I was flooded with memories that go back many years.

Probably my earliest memory is of my father Mark Novak running for United States Congress.

photo

I recall hanging out in his campaign office, my first ride in a convertible as we participated in a Fourth of July parade.  As a 5-year-old I’m sure I didn’t quite understand what it was he was doing, but now I know that it was one of his many efforts to put values into action.

One of my favorite family stories to tell is of my grandfather, Elmer Novak, who singlehandedly integrated the elementary schools in his small southern town of Salem, IL.  When some of the farmers came to him and said, “Mr. Novak, what are we going to do?  So-and-so’s daughter is now old enough to go to school!”  My “friend” Elmer said, “She’s going to go to school!”  And she did.

I remember collecting quarters for JNF to plant trees in Israel, and visiting the elderly at the Jewish Home.

I remember my mom not buying grapes and teaching us about the grape boycott.

I remember teacher strikes and my parents commitment to not crossing the picket lines.

I remember that dinner at Bob’s Big Boy on evening after Hebrew school when mom and dad suggested to Debbie and me that perhaps instead of getting bat mitzvah presents we should ask our family and friends to make donations to tzedakah. Debbie and I chose two temple funds that our family had been active in supporting: relief for Soviet and Iranian Jewry and relief for Cambodian and Vietnamese refugees. I still have the list of all the people who made donations, with our 13-year old scribbles of who wrote which thank you note.

Just months earlier our family had participated in sponsoring a Vietnamese refugee family so that they could find safety in the United States.  Debbie and I cleaned out our closest of clothes and toys in hopes of helping a frightened 5-year-old girl and her family (mom, dad, older brother). We helped mom pull together housewares and essentials for this family who became a part of our own.  Mom is still close today with that little girl who is now a grown woman and mother.

And this is all before high school!

So, when I reflect this morning on why I am shaving my head I have come to two conclusions.

1. It’s my parent’s fault.  We can blame our parents for lots of things.  They get lots of positive credit for this one.  My parents taught me the importance of helping others, for fighting against injustice.  They taught me to take responsibility in our world and help make change. They taught all of us – my sister and brother and me – to live out the Jewish values with which they raised us.

2.  It’s who I am.  My dear friends and colleagues know that I live by the teachings of Rabbi Tarfon.  My parents, my Jewish community, my teachers and mentors have all taught me that I can make a difference in the world.  So, when my friends Rebecca and Liz and Phyllis invited me to participate in#36rabbis Shave for the Brave, I could not sit idly by.

shave for the brave

Today is for the Sommers and all the families who have experienced the loss of a child.

Today is for those in my life who are currently fighting their own battles with cancer.

Today is for all those who have helped me reach – and surpass – my fundraising goal.  (Let’s keep it going!)

My daily meditation these past couple months has been from the lyrics of a traditional gospel song, recently adapted into Hebrew with the verses of Psalm 118:19.  It is with these words on my heart, that I shave my head tonight.

Lord prepare me to be sanctuary Pure and holy, tried and true
And with thanksgiving, I’ll be a living Sanctuary for you.

Pitchu li sha’arei tzedek avo-vam ode Yah

Open the gates of righteousness for me that I may enter them and praise God.

Rabbi Laura Novak Winer serves as the First Vice-President of the Board of the National Association of Temple Educators. This was originally posted on her blog, Rabbi Laura.

Categories
CCAR Convention

Health and Healing, Wholeness and Holiness

In the Torah portion this week, the priests of ancient Israel find that their religious responsibilities include a role as a public health official.  With ritual and commandment, they help individuals confront a particular disease.  Physical health is an important component of spiritual well-being, and the priest has an important role to play in both.  Their goal is to help bring into the world health and healing, wholeness and holiness.

I am not a priest of ancient Israel.  I am not a doctor or a medical researcher.  I can’t cure cancer or heal an ailing child.  But I can raise awareness of pediatric cancer and raise money for research into its cures.  And I will shave my head tonight, along with so many of my rabbinic colleagues, in order to do so.  We stand together in the proud tradition of those seek the spiritual and physical well-being of others.  And our goals are the same as our priestly forbearers:  to bring into the world health and healing, wholeness and holiness.