Author: Rabbi Barry Block

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Israel Rabbis Organizing Rabbis

Only at Night Can One See Stars: Rabbi Barry Block on the Israeli Spirit

On Shabbat morning, November 18, 2023, CCAR Chief Executive Rabbi Hara Person, Rabbi Judy Schindler, and I visited Elana and Eyal Kaminka at their home in Tzur Hadassah, a town not far from Jerusalem. Their son, Yannai, of blessed memory, was killed by Hamas terrorists on October 7, and we were paying a condolence call. The Kaminkas are members of K’hilat Shir Chadash, a Reform congregation where Yannai celebrated his bar mitzvah seven years ago. On our visit, which followed Shabbat morning services at Shir Chadash, we were accompanied by Yael Schweid and Naomi Ben Ari, two Israeli Reform rabbinic students who are also members of that congregation and friends of the Kaminka family. Yael had trained Yannai for his bar mitzvah.

Yannai was a lieutenant in the Israel Defense Force. He would have turned twenty-one during shloshim, the thirty-day period of mourning after his death.  

On October 7, Yannai was serving at the Army’s Zikim training base, adjacent to a kibbutz by the same name. Guard posts on the base that morning were staffed by basic trainees under Yannai’s command. Yannai quickly perceived the danger, and he ordered all the trainees to shelter. Officers and sergeants would take their places. One of the sergeants was hit, and Yannai rushed to her aid and to provide backup. Yannai was killed, alongside six others, only one a trainee. Ninety trainees and thirty civilians on the base were saved by their heroism, as was the entire population of Kibbutz Zikim.[i]

My teacher, Micah Goodman, says that on October 7, the State of Israel did not exist. Israelis were there, but the state was not. Soldiers were there, but the Israel Defense Force was not. The state broke its contract with its citizens—above all, those who have bravely made their homes and built their lives within and near Israel’s internationally recognized borders, including communities adjacent to the Gaza Strip.[ii]

Civilians waited in their safe rooms for hours—in some cases, more than a day—for the Army to arrive. Too many were killed or kidnapped as they waited. Where was the IDF? In the Occupied West Bank, protecting Israeli settlers, including extremists who established their settlements illegally. Where was the government? Consumed with a tactic previously well-known only in Latin America, intent on an auto-coup,[iii] transforming their democratic election into an autocracy, free from judicial review. Where was Prime Minister Netanyahu, whose longstanding promise to Israelis has been that he and only he could keep them safe? He was and remains consumed with keeping himself out of jail, despite several indictments on corruption charges, and now he’s also busy deflecting responsibility for the October 7 catastrophe from himself to his subordinates.

But soldiers like Yannai were there on October 7, and they saved lives. Imagine how many more lives could have been saved if brigades had not been moved from the Gaza border to the West Bank in the days, weeks, and months leading up to what Israelis are calling “that black Shabbat.”

I had been in Israel twice in 2023 before my visit in November. In February and in July, I was inspired by the Israeli protest movement. From January through September, hundreds of thousands of Israelis took to the street every Saturday night to protest the Netanyahu government’s antidemocratic judicial coup—or, put another way, to stand up for the democracy of the Jewish State. Throughout those nine months, Israelis demonstrated that, if the government would not protect the State of Israel, the people would. It was the most powerful demonstration of Zionism I had ever seen.

Now, the protest movement has transformed itself into a massive civilian aid society. In so many ways, throughout the last two months, Israelis in need have been able to turn to their “family,” to the extraordinary Israeli people if not to their government, and to our Jewish people around the world.

On October 7, before the Army even reached some of the communities that had been attacked, and with Hamas terrorists still in the country, the protest movement mobilized to meet the needs of survivors. It has never stopped. Onetime protestors now provide the infrastructure, the organizing capacity, and much of the human capital behind the extraordinary effort to keep the hostages at the top of the nation’s agenda, apparent government indifference notwithstanding.

Our little group was privileged to join our Israeli Reform rabbinic colleagues at Moshav Beit Ezra, not much more than fifteen miles from the northern border of the Gaza Strip. There, we spent a few hours pruning and weeding in a hothouse filled with tomato plants. We had responded to an “agricultural emergency call-up,” an effort styled after military mobilizations, this one intended to save Israel’s farms and the state’s food security from the disaster of losing their workforce after October 7. That work will need to be sustained for many months to come. In 2023, first with democracy demonstrations and now with volunteerism, Israelis have demonstrated that they can do it.

Eyal Kaminka, the father of Yannai, of blessed memory, is a management consultant who formerly served as Director of the International School for Holocaust Studies at Yad Vashem. He is also a poet. Yannai had turned the last line of one of his father’s poems into his personal motto: Rak balaila ro-im kochavim, “Only at night can one see stars.” An ironic smile creeps across Elana Kaminka’s face as she describes that she has always urged her four children never to get a tattoo. Now, though, she receives constant WhatsApp messages from Yannai’s friends and supporters, sending photos of his motto now tattooed on their arms.

We are living at what has become a dark time for the Jewish people in Israel and around the world. Thankfully, we can see the stars. They are the people of Israel. Am Yisrael chai. The people of Israel live. Let the people of Israel continue to shine through this darkest of nights.

Amen.

[i] My recollection of conversation with Elana and Eyal Kaminka is supplemented here by Nikolas Lanum, “Mother of fallen Israeli soldier recounts how her son died protecting others: ‘We still love him so deeply,” Fox News, October 23, 2023, https://www.foxnews.com/media/mother-fallen-israeli-soldier-son-died-protecting-others.

[ii] Paraphrase of Micah Goodman’s comments to the Union for Reform Judaism North American Board, October 29, 2023.

[iii] Noga Tarnopolsky, speaking to our group, November 20, 2023.

Rabbi Barry H. Block serves Congregation B’nai Israel in Little Rock, Arkansas. A member of the CCAR Board, he is the editor of  The Social Justice Commentary and The Mussar Torah Commentary, CCAR Press.

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Books CCAR Press Social Justice Torah

Teaching and Preaching with The Social Justice Torah Commentary

Rabbi Barry H. Block is the editor of the new CCAR Press book The Social Justice Torah Commentary, which delves into the many ways that the Torah can inspire us to address today’s social justice issues. In this post, Rabbi Block discusses how the book’s diverse lessons have influenced his own sermons throughout the past year.

On many Friday nights in the last year, contributors to The Social Justice Torah Commentary have been de facto guest preachers at Congregation B’nai Israel in Little Rock.

For more than a year now, I have been in the unique position of having access to the brilliant work of our CCAR colleagues and other contributors to The Social Justice Torah Commentary. The last of the chapters was completed in late 2020. Transforming the content into a physical book takes a while, particularly in this era of contraction in the printing industry and global supply chain issues.

The book’s chapters have deeply influenced my own rabbinate over the last year; I hope this will be replicated as rabbis and others now have their hands on the full book.

I give formal sermons most Friday nights, and the authors of The Social Justice Torah Commentary have provided me with content that I have shaped into these sermons. I suspect that colleagues who speak more informally could similarly benefit from the book.

Last fall, when the Supreme Court forced the City of Philadelphia to continue contracting with a religious foster care agency that discriminates on the basis of sexual orientation, I preached on “Religious Certainty and Religious Liberty,” drawing both on that week’s portion, Vayeira, and Rabbi David Segal’s insightful piece on that parashah for the book. I turned back to Rabbi Segal’s entry this year, as we face a historic threat to abortion rights. In 5782, my sermon for Vayeira was entitled, “Abortion Rights: Bound to the Altar”. While both of those sermons drew on the same chapter in the book, neither recapitulated Rabbi Segal’s central argument in full. Instead, crediting Rabbi Segal repeatedly in each sermon, I shared some of his words—and, more importantly, texts that he provides.

In other cases, I have shared an author’s entire thesis more fully. Before I received Rabbi Reuben Zellman’s draft for Parashat Mikeitz, I had somehow never thought of Joseph and the cupbearer as formerly incarcerated people who had been given extraordinary opportunities to succeed after imprisonment. I shared Rabbi Zellman’s perspective rather fully last December, in a sermon titled “Joseph and the Cupbearer: The Potential of Formerly Incarcerated People”.

Rabbi Mary Zamore’s entry on harassment-free Jewish spaces for Parashat Vayikra is so compelling that I taught it even though the week of reading that portion wasn’t the right time. Shabbat HaGadol, when we read Parashat Tzav (close enough to Vayikra!), would be the occasion for me to share her wisdom in a sermon I entitled “Harassment, Bullying, and Jewish Institutions”.

In no case have I merely recited another author’s work verbatim as my Shabbat sermon. Instead, I have shaped kernels of these chapters into drashot that would fit the congregation I serve and the season when I have preached.

More recently, Rabbis Alan Freedman and Ellie Steinman and Temple Beth Shalom in Austin blessed me with my first scholar-in-residence opportunity since the pandemic began. My Friday evening sermon was based on The Mussar Torah Commentary. However, for the Shabbat morning Torah Study, I prepared a Sefaria source sheet based on Rabbi Naamah Kelman’s entry for Parashat Chayei Sarah, “Torah’s Precedent for Women’s Agency.” Rabbi Kelman focused on how women’s agency is taken away by the marriage and divorce laws of Israel’s chief rabbinate. Teaching in Texas in 2021, though, the matter of women’s agency is most relevant to the struggle for access to abortion.

Later that same Shabbat, our attention had turned to Parashat Tol’dot. In his chapter about systemic racism and water rights, Rabbi David Spinrad draws on Isaac’s digging and naming successive wells—and importantly, on Nachmanides’ midrashic reading of that story. Kernels of his work, encapsulated in a Sefaria sheet, were the perfect material on which to base a conversation about whether and how rabbis can properly speak on issues of the day: “Politics or Social Justice: Should Rabbis Preach about Issues of the Day.”

I hope that these examples, only a few of the many, many times I have employed the content of The Social Justice Torah Commentary over the last year, will inspire CCAR colleagues and others to draw on this new book to bring Torah and the prophetic voice for a brighter future to all the communities we serve.

Rabbi Barry H. Block serves Congregation B’nai Israel in Little Rock, Arkansas. He is the CCAR’s Vice President for Organizational Relationships and also edited The Mussar Torah Commentary: A Spiritual Path to Living a Meaningful and Ethical Life (CCAR Press, 2020).

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Books CCAR Press Social Justice Torah

“Rabbi, We Want to Hear about Torah, Not Politics!”

Rabbi Barry H. Block is the editor of the new CCAR Press book The Social Justice Torah Commentary, which delves into the many ways that the Torah can inspire us to confront injustice. In this excerpt from the introduction, he discusses how the book’s contributors approach the biblical text.

“Rabbi, we want to hear Torah, not politics, from the bimah.” Every rabbi has heard this refrain, and many echo it. The plea, though, has always been discordant to my ears. No, I don’t preach “politics,” which I define narrowly in this context as taking to the pulpit to endorse or oppose a candidate for elective office. I understand Torah to be the Jewish people’s primary teaching about how to live our lives, individually and collectively. Torah shaped our covenantal people in formation in ancient Israel and Judea, establishing fundamental norms—regarding ritual matters, yes, but even more, in legislating society’s obligations toward individuals and vice versa.

The Holiness Code in Leviticus 19 offers a microcosm of the Torah’s dual emphasis. Famously beginning “You shall be holy, for I, the Eternal your God, am holy” (Leviticus 19:2), the Holiness Code proceeds in the very next verse to tell us how to achieve this lofty, overarching goal of being holy. It first articulates an obligation toward other human beings, namely our parents, and then proceeds without pause to what may be viewed as a ritual commandment, the obligation to observe Shabbat. As the passage continues, injunctions to avoid idolatry and specific regulations about consumption of sacrifices are interspersed among directives about fair labor practices, care for the aged, and providing for the poor and needy. The message is clear: Israel serves God no less by pursuing social justice than through proper worship.

Even commandments that appear to regulate exclusively ritual matters often have ethical ends. For example, Professor Ruhama Weiss and Rabbi Dr. Shmuly Yanklowitz will persuasively argue in these pages that the laws of kashrut (dietary regulations) cannot be fulfilled absent fair labor practices and the ethical treatment of animals. Thanks to Maharat Rori Picker Neiss, we will see that requiring purification for a person who has given birth, a practice out of use since Temple times and abhorrent on its surface, must inspire us to demand that our society ensure proper reproductive health care for all people. And Rabbi Craig Lewis will excavate the detailed regulations for creating the priests’ bejeweled choshen (breastplate), marshaling parshanut (commentary) alongside gemology to formulate a persuasive argument for equity in education.

Rabbis and others who articulate social justice arguments are sometimes accused—not always unfairly—of basing a complex and controversial assertion about society merely on a pithy phrase from Torah, such as one of the three aforementioned beloved passages, with little depth. This volume is both an antidote to that accusation and a refutation of it. Here, a diverse array of members of the Central Conference of American Rabbis (CCAR) and the American Conference of Cantors (ACC) and our colleagues in other movements, Hebrew Union College–Jewish Institute of Religion faculty, Union for Reform Judaism (URJ) staff, and lay leaders1 build their social justice arguments on robust and creative employment of parshanut haTorah (Torah commentary), including academic biblical exegesis, classical midrash and commentary, modern midrash, and more.

Rabbi Seth M. Limmer begins his chapter with the familiar verse “There shall be one law for you and for the resident stranger” (Numbers 15:15), but he does not reach his conclusion about the rights of immigrants until he has drawn on sources as diverse as the Talmud, Franklin D. Roosevelt, Dennis Prager, Ibram X. Kendi, and the Brown-Driver-Briggs biblical lexicon. While Rabbi Tom Alpert begins his commentary with “justice, justice…,” (Shof’tim), he builds his argument about the ongoing need to uproot the sin of racist lynching by turning to the next verses, an apparently ritual commandment forbidding the Israelites from erecting “a sacred post,” a form of idolatry.

The Social Justice Torah Commentary is not, therefore, a book “about” social justice, nor, even in its breadth, does it seek to address every ill that faces our world. Instead, it probes deeply into each Torah portion to shape an argument that confronts injustice in North America, Israel, and throughout the world. I am grateful for the learning, teaching, and creativity of the contributors who enable CCAR Press and me to place The Social Justice Torah Commentary into your hands.

1. Many of the authors fall into more than one of these categories.

The Social Justice Torah Commentary is now available from CCAR Press. Browse the table of contents here.

Rabbi Barry H. Block serves Congregation B’nai Israel in Little Rock, Arkansas. He is the CCAR’s Vice President for Organizational Relationships and also edited the The Mussar Torah Commentary (CCAR Press, 2020).

Categories
Books CCAR Press Social Justice Torah

Editing ‘The Social Justice Torah Commentary’ in the Crucible of 2020

When I proposed The Social Justice Torah Commentary to the CCAR Press Council in December 2019, we were already in the midst of a heated presidential campaign—but then, aren’t we always? I could not have predicted the divisions and threats to democracy that were ahead. Some epidemiologists were already aware of COVID-19, but I was not. Though I had been engaged in racial justice issues for years—even specifically regarding extrajudicial executions of Black suspects by police—I could not foresee the murder of George Floyd or the way our nation would be both galvanized and divided by that crime and the protests that followed.

All that is to say that I did not expect and was not prepared to edit a Torah commentary focused on social justice in the crucible that was 2020. Contributors proposed their topics and wrote for the book during the spring, summer, and fall of last year. Though the book is dated and will be published in 2021, virtually every word of it was written and edited in 2020.

In the midst of the editing, I expressed a concern to Rafael Chaiken, Director of CCAR Press: Would the book be relevant by the time of its publication, let alone for years thereafter? So many chapters make reference to the COVID-19 pandemic, which I incorrectly imagined would be over long before the book would be in print.

Rafael calmed me. First, he reminded me that he and I had edited passages that seemed particularly tied to current events to make them more universal. Moreover, when contributing authors delved into problems that were brought into sharp relief while they were writing, they addressed larger and more timeless concerns. Even Rabbi Asher Knight’s piece on Parashat M’tzora, which addresses inequities revealed by the pandemic, is not written as a newsmagazine piece, calling for change limited to the moment of its authorship. Instead, Rabbi Knight addresses inequality that transcends the COVID-19 crisis: longstanding plagues in our healthcare system and the problematic ways people view those who are stricken. Yes, a large percentage of the book’s chapters confront racial injustice, but I hasten to note that the subject matter of virtually every commentary in the book was proposed before the murder of George Floyd.

Racial injustice is America’s most persistent and vexing malady. The summer of 2020 was a symptom of an infinitely larger problem, and no chapter of the book exclusively addresses the events of that time. Many of the commentaries on racial justice are not directly related to criminal (in)justice—including, among many others, Rabbi David Spinrad’s description of the way that systemic racism impacts access to water (Tol’dot), Ilana Kaufman’s argument for celebrating Jews of Color in our midst (B’midbar), and Rabbi Judith Schindler’s discussion of reparations (Eikev).

I am grateful, too, for contributors who proposed and wrote about injustices that are no less acute for their not having been one of the three issues most in the public eye in 2020. For example, Rabbi Marla Feldman addresses gender pay equity (B’reishit­), Student Rabbi Evan Traylor confronts toxic masculinity (Vayishlach), and Maharat Rori Picker Neiss highlights mortality in childbirth (Tazria). These teachers remind us, as if we needed to be reminded, that gender equality remains an unrealized dream. I could claim that Rabbi Mary Zamore is prescient in addressing harassment in Jewish spaces (Vayikra), a topic that would explode in 2021, had Rabbi Zamore, like Rabbi Hara Person and others, not been spotlighting the issue throughout her career. 

We could be forgiven for thinking that every year is election year in Israel, so 2020 was nothing special in that arena. Still, Israel is at the focus of several of our contributors’ offerings—for example, Rabbi Jeremy Barras’s chapter on the social justice imperative of supporting Israel (Lech L’cha), Rabbi Naamah Kelman’s piece on marriage inequality in Israel (Chayei Sarah), Rabbi Jill Jacobs’s critique of occupation (B’har), Rabbi Ethan Bair’s plea that we hear the full range of voices in discussions of Israel (Korach), and Rabbi Noa Sattath’s focus on Jewish supremacy (Ki Tavo).

I am grateful that CCAR Press, our diverse contributors, and I are able to present a book that delves deeply into Torah to call for justice in areas far more varied than those that rightly absorbed so much of our attention in 2020—not to mention more varied than I could name here.

Most amazing is that dozens of CCAR rabbis, rabbis of other movements, and an ACC cantor were able to muster these brilliant articles at exactly the same time that we were preparing for the most challenging and unprecedented High Holy Days of our careers. And most did so without time off that came anywhere close to approaching their usual summer downtime. For that commitment and for the sacrifice it bespeaks, our readers may be grateful.

The Social Justice Torah Commentary will be published in November 2021 and is now available for pre-order. Browse the table of contents here. Those who pre-order are eligible to receive online access to the initial parashot to begin the year of Torah study. Forward your confirmation email to info@ccarpress.org to request access.

Rabbi Barry H. Block serves Congregation B’nai Israel in Little Rock, Arkansas. A member of the CCAR Board, he is also the editor of  The Mussar Torah Commentary (CCAR Press, 2020).

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News Prayer Social Justice

Prayer for a Nation in Crisis

As Reform rabbis, we unequivocally oppose today’s tragic insurrection and attack on the U.S. Capitol and on American democracy. We pray for peace in our nation’s capital, for the safety of all, and for an end to the treacherous and divisive demagoguery that threatens our precious democracy and is a rejection of our foundational American values.

We’re grateful to Rabbi Barry Block for penning this prayer for a nation in crisis.

Gracious God,
We come before You as supplicants today,
Seeking comfort and hope,
As terror reigns at our nation’s Capitol,
Spreading fears of violence throughout our land.
We beseech You on this terrifying day:
Spread your shelter of peace
Over the United States of America,
Upon all who dwell within its borders.
Embolden every American
To defend democracy,
To uphold our Constitution,
To protect the First Amendment right to assemble in protest,
And to eschew violence and mayhem.
Sustain us in faith
That the “better angels of our nature”[i] will be victorious,
That democracy will triumph,
That peace will prevail.
Bless the Capitol Police,
And all who are entrusted with restoring peace in Washington
And throughout this land.
Grant wisdom to
The President,
The Vice-President,
And to every Senator and Member of Congress.
Be with the President-Elect and Vice President-Elect,
Charged with unifying
This divided country
In the days and weeks ahead.
We Jews have always been
“Prisoners of hope.”[ii]
Restore us to hope today.
Grant us trust,
Even on a terrible day,
That we may look forward to a new day dawning,
Speedily and soon.
Amen.

—

Rabbi Barry H. Block serves Congregation B’nai Israel in Little Rock, Arkansas. A member of the CCAR Board, he is the editor of  The Mussar Torah Commentary, CCAR Press, 2020.

[i] President Abraham Lincoln, First Inaugural Address, March 4, 1861.

[ii] Zechariah 9:12.

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Healing Holiday member support mental health News Passover Pesach Prayer Rabbis spirituality

The World as It Is: Passover 5780

The World as It Is: [1]: Coronavirus has forced me, like many people, to change my exercise routines. Instead of a half hour on the elliptical, I’m taking hour-long walks in the neighborhood. Sad as I was to give up the gym, I’m finding great pleasure in the walks. I have always loved springtime, and there’s the most magnificent quartet of large hydrangea trees, all fully in bloom, along my route. Often, I find myself struggling to reconcile the visible natural world, so pointedly alive this time of year, with the invisible natural world, so toxic to our lives now.

The very best moment of any of these daily walks came last week. My walk takes me past several congregants’ homes, but I hadn’t run into any until the day that my path crossed with a congregant, around my age, and his aging father, who has rather advanced dementia. He’s moving slowly, using a walker. Nevertheless, father and son were walking to the end of the street to have a look at the magnificent tulips in bloom at the corner.

In this most difficult moment in America, and in the personal life of their family, father and son together created a beautiful moment. 

Judaism offers blessings for everything. One that may be unfamiliar is the blessing for seeing something particularly stunning in nature, be that a uniquely handsome person or a magnificent landscape. The words of that blessing, though, don’t express that purpose as obviously as they might: Baruch Atah, Adonai, Eloheinu Melech ha-olam, shekacha lo b’olamo, “Blessed are You, Adonai our God, for this is how it is in the world.”

While the blessing is intended to recognize beauty, its words suggest acceptance. We praise God for making the world as it is—with the bitter and the sweet, the devastating pandemic and the unwelcome opportunity for personal growth, the debilitating illness and the drive to continue appreciating life, the loss of life-sustaining employment and the personal reinvention that may emerge. The horrors of dementia and the beauty of the tulips.

Passover asks us to do exactly that.

Matzah is known to most of us as “the bread of freedom.” Yes, it’s true: Torah tells us that our ancestors had no time to let the bread rise as they were escaping Egyptian bondage [2]. Paradoxically, though, matzah is also “the bread of affliction, the poor bread, which our ancestors ate in the land of Egypt [3]. After all, slaves aren’t given time for the luxury of giving their bread the time to rise.

When I ask people, “What does the matzah represent,” the answer is almost always the same: I hear the story about leaving Egypt in haste. I almost never hear the quotation we read each year at Seder, “the poor bread.” Perhaps that’s because we wish to accentuate the positive. I wonder, though, if it’s a reluctance to accept the world as it is, warts and all.

The Seder ritual is full of such symbols. We eat the bitter herb together with the sweet charoset, reminding us that one must taste the bitterness of bondage before finding sweetness in liberation. We behold a roasted egg, symbol of the Jerusalem Temple, burned to the ground with a fire so hot that even its stones walls exploded. The Temple in ruins is Judaism’s symbol for the reality that we live in an imperfect, unredeemed world. The world as it is, as God created it, is filled with poverty and injustice—even slavery, with human beings trafficked like commodities for free labor or worse, for unwilling prostitution. And God knows, this unredeemed world today includes a devastating pandemic and the hardships of mass unemployment that accompany it.

Our Seder also invites us to open the door to Elijah—that is, to the prospect of redemption, of a better world to come. A custom that many of us have adopted is not to fill Elijah’s cup in advance, but to ask every participant at the Seder to fill that cup, symbolizing our collective responsibility to bring redemption. This year, we’ll have to do that in much smaller groups or even virtually, but the symbolism remains powerful. We can make the world better, even in this difficult time.

We are livestreaming worship services from the homes of clergy and volunteers. Yes, we miss being together—and even the inspiration of bringing our Sanctuary into our homes, which we have enjoyed in the last few weeks. More importantly, though, we will better protect ourselves from the virus and model the most important step that everybody can take to stay well: Stay home.

Some of us can volunteer in ways that lighten the burden for others. I’m grateful to be part of an effort by the congregation I serve, our city, and the Clinton Foundation, to feed families in need during this crisis.

I do not know why this world is as it is, with all its beauty and splendor, with all its cruelty and devastation. I do know that we must all do our part to enhance the service and caring, to soften the meanness and suffering. And even during these most difficult days and weeks that will stretch into months and perhaps even years, let us praise God for creating the world as it is.

Amen.

[1] I am grateful to Alan Goodis, whose song, Shekacha lo ba-olamo, inspired this reflection.
[2] Exodus 12:39
[3] The Passover Haggadah

Rabbi Barry H. Block serves Congregation B’nai Israel in Little Rock, Arkansas. A member of the CCAR Board, he is the editor of  The Mussar Torah Commentary, CCAR Press, 2020.

Categories
Books Ethics gender equality Mussar Torah

Diversity Not for Its Own Sake: Lessons from One Book

Rabbi Barry H. Block just published his new book, The Mussar Torah Commentary: A Spiritual Path to Living a Meaningful and Ethical Life with CCAR Press. His mussar-based anthology offers commentary and analysis of each of the 54 weekly parashot, juxtaposed with one of the mussar middot, and is available for purchase now. An excerpt from The Mussar Torah Commentary is available on Ravblog.

Below, Rabbi Block shares his personal reflections on diversity and the impact that a chorus of unique voices and perspectives has had on this compelling new collection of Jewish perspectives on Torah and mussar.

Distinguished rabbinic colleagues who wrote cover blurbs for my new book, The Mussar Torah Commentary, reference the diversity of the book’s contributors in their kind words about the volume. When I saw one mention of diversity, I was pleased. After all, I had referenced the importance of the contributors’ diversity in the book’s introduction. When I saw that so many of these “cover blurb” writers mentioned diversity that they had to be edited to limit repetition, I decided they might be on to something deeper than I had previously considered.

When I first proposed The Mussar Torah Commentary, submitting my own offering on Parashat Vayeishev, I asked Rabbi Hara Person, Publisher of CCAR Press and now our CCAR Chief Executive, whether I should write the entire book or invite a different author to write on each parashah. She explained CCAR Press’s preference for the latter: As the publishing arm of our Reform rabbinical association, CCAR Press often seeks to include multiple authors in any given volume, amplifying the voices of many CCAR members—and often, contributors from beyond the Reform rabbinate.

From previous conversations with Hara, I knew that the goal of achieving gender diversity among contributors was often a challenging task, not from lack of invitations but because in her experience men are more likely to accept an invitation to contribute than women (I will leave the analysis of this to others to elaborate on elsewhere). I was mindful of this reality when inviting contributors for The Mussar Torah Commentary. If my desired end result would be a book written by as many women as men, and it was, I knew I would need to invite more women than men to contribute. Fully 60% of my initial invitations were to women.

Still, I wasn’t as aware then as I am now of why that diversity, as well as other aspects of the diversity of the book’s contributors, would be important.

Shortly after the first meeting of the book’s Editorial Advisory Committee, Rabbi Pam Wax reached out to me to discuss the way that women have been marginalized in the world of Mussar. I was already aware that our book could be the first in the Mussar world to be written by more women than men. I also knew that women who are far more knowledgeable Mussar students than I, notably including Pam, have not consistently gained deserved recognition as skilled Mussar teachers.

Each member of the diverse Editorial Advisory Committee suggested colleagues who might write for the book. Several of Pam’s suggestions were affiliated with the Institute for Jewish Spirituality (IJS). When I wrote to Rabbi Lisa Goldstein, then Executive Director of IJS, to invite her contribution, she informed me that her approach to tikkun middot (soul repair) tends to be based in Chasidic texts, rather than those that emanate from the traditional world of Mussar. She asked if that approach would be welcome in The Mussar Torah Commentary. I assured Lisa that I was eager for the volume to include diverse approaches. Ultimately, I asked her to write an introductory essay, explaining her approach, which is reflected in several commentaries in the book.

On Erev Shabbat Chayei Sarah, I held the actual book in my hands for the first time. Yes, I had the full manuscript in electronic form for a while already, and I had read each commentary multiple times during the editing process. Still, only with the book in hand am I able to see the “forest” that those cover blurb writers saw, rather than the “trees” on which I was focused earlier.

I suspect that only a woman, and probably only one a generation younger than I, could have written the modern midrash that makes Rabbi Jennifer Gubitz’s contribution on Parashat Chayei Sarah so compelling. Only a longtime military chaplain could’ve written about moral injury in the way that Rabbi Bonnie Koppel does in her offering for Parashat Ki Tavo. Pieces by HUC-JIR faculty and administrators—Rabbi David Adelson, DMin; Rabbi Lisa Grant, PhD; and Rabbi Jan Katzew, PhD—reflect their roles as teachers of future rabbis and other Jewish professionals, whether implicitly or explicitly. I purposefully invited cantors, Rabbi Cantor Alison Wissot and Cantor Chanin Becker, to write about Parashat B’shalach and Parashat Haazinu, each of which has a shir, i.e., a poem or a song, at its center. I was not disappointed: Their cantorial voices sing in their commentaries. The fact that Rabbi Brett Isserow has recently retired is resonant in his commentary on Parashat Va-y’chi.

Younger and older, male and female, straight contributors and members of the LGBTQ community; Reform, Conservative, and Orthodox; working in congregations and in a variety of other settings; actively employed, retired, and on disability: The diverse authors of The Mussar Torah Commentary have proven that Hara was right, as usual. A book whose voices are many and varied will hold within its covers a wide range of compelling perspectives, offering readers a more complete view of Torah and the world.

The lessons of diversity offered by The Mussar Torah Commentary are not merely about one book, or even all anthologies. As we construct our world—our organizations, our circles of friends, our government, and more—our lives will be richer when we encourage people with a variety of life circumstances and experiences to lead and teach us.

—

Rabbi Barry H. Block serves Congregation B’nai Israel in Little Rock, Arkansas. A Houston native and graduate of Amherst College, Rabbi Block was ordained by Hebrew Union College–Jewish Institute of Religion in 1991after studying at its Jerusalem, Los Angeles, and New York campuses, and he received his DD, honoris causa, in 2016. Block currently serves as faculty dean at URJ Henry S. Jacobs Camp, a role he held for twenty-one years at URJ Greene Family Camp. Block is the editor of the newly released book The Mussar Torah Commentary: A Spiritual Path to Living a Meaningful and Ethical Life, now available for purchase through CCAR Press.

Categories
News Social Justice

The Beauty of a Southern Jewish Heritage

The front desk clerk at my Montgomery, Alabama hotel cheerfully told me, “I have a river-view room for you.” Night had fallen; but the next morning, when I opened the blinds, there it was: The Alabama River makes an exquisite horseshoe in downtown Montgomery. It’s surrounded by lush woods and is fronted by an historic railway station. A beautiful sight to behold!

Only hours later, though, the loveliness of the scene became more complicated. I was among fifty Reform rabbis participating in “Truth, Justice and Reconciliation: A Central Conference of American Rabbis Pre-High Holy Day Seminar” this past August. As soon as the program began, I learned of the critical role that gorgeous river played when Montgomery grew and prospered as the center of a robust domestic slave trade. That river was the conduit, bringing enslaved human beings north from Mobile Bay into the interior, where families were cruelly separated, small children ripped from their parents’ arms, and spouses forever separated, enriching white Alabama slave traders.

We entered The Legacy Museum, a powerful testament to the horrors that white supremacy has wrought on African Americans for 400 years. In the museum’s first exhibit, only feet from the door, I was hit hard by a declaration I should’ve always known to be true: Many of the same families who were enriched by the slave trade continue to be prosperous citizens of Montgomery today. Their wealth, inherited down the generations, cannot be separated from the enslaved human beings their ancestors oppressed to earn their generous living.

Why, you might ask, was I so bothered by these particular words, among all the museum’s horrors?

I have long proclaimed, “In my family, the ‘old country’ is the Mississippi Delta.” All of my grandparents and four of my great-grandparents were born in the American South. I treasure my great-great grandparents’ family Bible from Trinity, Louisiana. When Reform Judaism’s detractors assert the libel—that the children of Orthodox Jews become Conservative; their children, Reform; and their children leave Judaism altogether—I take out my great-great grandfather’s Minhag America for Yom Kippur, a prayer book written by American Reform founder Isaac Mayer Wise. If that’s not enough, I produce my paternal great-grandfather’s Union Prayer Book—alongside three more in direct succession, which my mother, her mother, and her grandmother each received at her Confirmation, each name embossed in gold on the cover. When I was 18, my beloved paternal grandmother gave me her mother’s Hours of Devotion: A Book of Prayers and Meditations for the Use of the Daughters of Israel, which her mother had given to her when she was 18. That great-grandmother was born in Kosciusko, Mississippi in 1871, but that prayer book was published in 1868, so I presume that it belonged to her mother before her.

I was raised in the warm embrace of this family, with a strong Jewish identity and a confidence about the place of Jews in America.

As I got older, I became aware that my mother’s family had known financial security for more generations than we know. And my paternal grandmother told of her father’s tremendous success, reversed in a financial crisis in the early 20th century.

I seriously doubt that any of my ancestors were slave traders. Most who immigrated before the Civil War came to this country only shortly before it. I learned that two of my great-great-grandfathers had fought in the Civil War only because I asked, not because my grandparents boasted of Confederate glory or yearned for its return. Still, that Montgomery exhibit got to me.

As I continued through the museum, I saw stark reminders that slavery didn’t end in much more than name with the Civil War. Sharecropping, convict leasing, and racial terror lynching kept Black southerners in shackles, albeit of a different kind, until World War II, with Jim Crow persisting until the mid 1960s. During that period, all of my ancestors lived in the South. Again, I have no reason to believe that any were outwardly racist. Instead, I heard stories of kindnesses to Black customers and domestic employees. I never heard my grandparents use racial epithets. At the same time, I was never told that any of my family were engaged in the Civil Rights Movement, for example. We Jews know, though, that bystanders have enabled the greatest evil perpetrated against us. Before the Civil Rights era, and often during it, southern Jews were bystanders at best.

After the museum, our group went to the National Memorial for Peace and Justice, better known as “the lynching memorial.” There, I found memorials indicting every county where my family lived during that period: Adams County, Mississippi. Attala County, Mississippi. Catahoula Parish, Louisiana. Harris County, Texas. Orleans Parish, Louisiana. Ouachita Parish, Louisiana. My ancestors’ Black neighbors were terrorized by lynching in each place that they lived.

The organizers of our rabbinical group provided the words to “Strange Fruit,” a poem written and set to music by Abel Meeropol and popularized by Billie Holiday:

Southern trees bear a strange fruit,
Blood on the leaves and blood at the root,
Black body swinging in the Southern breeze,
Strange fruit hanging from the poplar trees.

 

Pastoral scene of the gallant South,
The bulging eyes and the twisted mouth,
Scent of magnolia sweet and fresh,
And the sudden smell of burning flesh!

 

Here is a fruit for the crows to pluck,
For the rain to gather, for the wind to suck
For the sun to rot, for a tree to drop,
Here is a strange and bitter crop.

The Alabama River in downtown Montgomery is indeed beautiful, and I continue to treasure my southern Jewish roots. I particularly honor the memories of my grandparents, who were consistently present, positive influences throughout my childhood and beyond it.

Still, at this season, I cannot help but ask what repentance is required of the grandson, great-grandson, and great-great-grandson of bystanders who prospered while their Black neighbors bled?

T’shuvah, ut’filah, utz’dakah ma’avirin et ro’a hag’zeirah, “Repentance, prayer, and charity,” we learn, temper judgment’s severe degree. I now regard my own commitment to racial justice as an act of t’shuvah, of repentance. I will do what my ancestors did not, and perhaps could not, given their insecurity as Jews in what was still a new land for them. During Yizkor on Yom Kippur afternoon, I will pray that God forgive them their sins, even if those sins were mostly of silence. And I will continue to direct tzedakah to redress racial inequality that persists to this day, with a thought toward returning some of the prosperity they enjoyed between the end of the Civil War and World War II.

And yes, I will continue to celebrate the beauty of my southern Jewish heritage, bringing me to where I am today.

Categories
Books

Written in “Just Five Minutes”

A reflection by Rabbi Barry H. Block on working through Opening Your Heart with Psalm 27: A Spiritual Practice for the Jewish New Year, by Rabbi Debra Robbins, CCAR Press, 2019.

Opening Your Heart with Psalm 27: A Spiritual Practice for the Jewish New Year

Debbie Robbins says:
“Just five minutes.”
Set aside five minutes,
No more,
To write my Elul reflections each day.
Much to my surprise,
I’ve disciplined myself to do it,
Just five minutes,
Every day.
Some days, I really need it,
Like the day that a traumatic pastoral need
Led me to extreme anxiety,
And I needed to figure out why.
Every day, I really need it.
As a rabbi,
My Elul preparation
Is all about writing sermons,
Musical cues,
Selecting reading,
Doling out honors,
All “work.”
I’m liable to ignore the inner, spiritual work of Elul;
There’s so much “rabbi work” to do.
And so I’ve resolved:
Take those five minutes a day,
And actually prepare my soul
For 5780.
Psalm 27 has opened my heart.
Funny thing:
For the first time,
Ever in my 29th year,
And that’s only since ordination,
All of my sermons are drafted—
Not “finished,” but fully drafted—
More than two weeks before Erev Rosh Hashanah.
Can that be a coincidence?

—
Rabbi Barry Block serves Congregation B’nai Israel in Little Rock, Arkansas.  Opening Your Heart with Psalm 27: A Spiritual Practice for the Jewish New Year is now available from CCAR Press.

Categories
Israel

Reform Judaism in Israel: Great Strides, Great Challenges

Last month, I had the great privilege of worshiping and sharing Shabbat dinner with friends at Congregation Bavat Ayin in Rosh HaAyin, Israel and in the home of Rabbi Ayala and Avi Miron.

This visit was not my first. In the fall of 2016, ARZA World-Daat arranged for members of Congregation B’nai Israel to worship at Bavat Ayin, and enjoy home hospitality for Shabbat dinner, during our congregation’s Israel trip in the fall of 2016. We have continued our relationship in a program called Domim, which means, “similar,” a pairing of Reform congregations in Israel and North America. In the fall of 2017, on the first anniversary of our visit, donors from our congregation sponsored Bavat Ayin’s Selichot program; and I returned to Bavat Ayin in the summers of 2017 and 2018.

In the coming spring, I plan to make a grant from my discretionary fund to sponsor the congregation’s Jerusalem Day celebration, featuring the art of Michal Memit Vorka, who “immigrated to Israel at the tender age of two through Operation Moses.” On Jerusalem Day at Bavat Ayin, “She will introduce her art as well as her story, relate to her Jewish-Ethiopian traditions and discuss the challenges that Ethiopian-Jews are meeting in their encounter with Israeli society. Since 2004[,] Jerusalem Day has also been recognized as a Memorial Day for around 4,000 Ethiopian Jews who tragically perished on their way to Israel, while striving to fulfill their decades long dream to reach [Jerusalem].”[i]

I share these details because we in North America can get the impression that Reform Judaism in Israel consumes all of its energy fighting for its rights in the face of ultra-Orthodox, government-supported discrimination. Those struggles are important. However, the truth about our Israeli Reform partners is much more complex and inspiring. Despite all the challenges they face, the Israel Movement for Progressive and Reform Judaism has been growing by leaps and bounds. Just as important, my Israeli colleagues and their partners in lay leadership are laser-focused on creativity and deep meaning. For example, this year, I was privileged to worship from a pilot edition of our Israel Movement’s next prayer book, edited by Professor Dalia Marx and Dr. Alona Lisitsa of Hebrew Union College in Jerusalem. This prayer book is informed by the deep spirituality of our Movement in Israel and even by some of the stylistic innovations of our own American Reform prayer books.

While many people will tell you that Israeli Jews are either “religious,” meaning Orthodox, or “secular,” the reality is that “[Rabbi Gilad] Kariv, who heads the Israeli Movement for Reform and Progressive Judaism,] likes to cite recent surveys that show as many as 12 to 13 percent of Israelis Jews identifying as either Reform or Conservative.”[ii] Perhaps more importantly, “In 2013 36% of Israeli Jews, or nearly 2 million individuals, reported that they had participated in one or more Reform or Conservative events.”[iii] While our Movement hoped to establish fifty congregations in Israel by 2020, its leader, Rabbi Gilad Gariv, celebrates that the goal was accomplished several years earlier.”[iv] Hebrew Union College-Jewish Institute of Religion has ordained more than 100 rabbis at its Jerusalem campus, by far the largest number of non-Orthodox Jewish clergy in the Jewish State.

Laurence Wolf, who has studied the Reform Movement in Israel, has described participation in ways that will sound familiar to us: “While average attendance for Shabbat evening services is usually modest, … attendance for holidays…is high, as secular [sic] Jews seek more meaningful spiritual experiences. For example, in 2013 over 1000 people participated in Yom Kippur services at Yotzma in Modi’in, [a Jerusalem suburb,] many of them standing outside the small synagogue and participating in the service through loudspeakers in an expansive meadow.”[v]

While we most often hear about the struggle for egalitarian worship at Jerusalem’s Western Wall, which is important, marriage is a more significant flash-point for Israelis. Wolf writes, “Young people are increasingly resisting marriage ceremonies led by Orthodox rabbis. A 2015 survey found that 49% of all Jews (and 80% of secular Jews) did not want Orthodox marriage…17% [wanted] a Reform or Conservative marriage.”[vi] Despite the fact that Israeli law does not recognize the weddings they officiate, Reform rabbis were already officiating at more than 1000 weddings per year in Israel by 2013.[vii]

Funerals in military cemeteries were also at issue until a recent development. Imagine a grieving family, not at all Orthodox, being told that only an Orthodox rabbi may officiate at their loved one’s funeral. Often, these rabbis will not permit women and men to stand together at the funeral as families, allow women to offer a eulogy or even to say Kaddish for an immediate family member. And remember, we’re talking about military funerals, often for young people who have given their lives in the service of the country. Only last month did the Israel Defense Force relent and announce that Reform rabbis may officiate at funerals in Israel’s military cemeteries, a change precipitated by pressure from Israel’s High Court of Justice, thanks to Hiddush, an organization that agitates for religious liberty in the Jewish state.[viii]

As the Israeli Reform Movement’s reach and popularity have grown, its detractors have become more threatened by it. The Orthodox establishment is working harder than ever to curtail our Movement’s rights. The greatest damage would be done by diminishing the authority of Israel’s Supreme Court, as proposed by Prime Minister Netanyahu and his prospective coalition partners, including the ultra-Orthodox parties.

American Jews can make a difference. The representatives of our largest American Jewish organizations – Jewish Federations of North America, the Union for Reform Judaism, and AIPAC – can, often do, and must continue to insist on equal rights for all Israelis. This winter, we shall all have the opportunity to make our voices heard in World Zionist Organization elections, in which each and every adult Jew worldwide has the right to vote.

My synagogue, Congregation B’nai Israel in Little Rock, Arkansas celebrates that we are domim, similar, and partners of Congregation Bavat Ayin – like us, an isolated, middle-sized Reform congregation – and continue to contribute to that partnership. We can, and we must, remain strong, strengthening one another, across oceans, but very close to our hearts.

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

[i] Kehillat Bavat Ayin, “Recreating Torah: A Program for Jewish-cultural study,” undated document transmitted from Rabbi Ayala Miron to Rabbi Barry Block via email, July 15, 2019.
[ii] Judy Maltz, “The Reform Leader Running to Be Israel’s First non-Orthodox Rabbi in the Knesset,” Ha-aretz, August 8, 2019.
[iii] Laurence Wolf, “The Reform Movement in Israel: Past Present and Future,” The Joseph and Alma Gildenhorn Institute for Israel Studies, University of Maryland, July 6, 2015, p. 4.
[iv] Rabbi Gilad Kariv, speaking at CCAR-MARAM Yom Iyyun, July 8, 2019.
[v] Wolf, p. 5.
[vi] Ibid.
[vii] Ibid.
[viii] Anna Ahronheim and Ilanit Chernick, “IDF to Allow Reofrm Rabbis to Officiate at Military Funerals,” The Jerusalem Post, July 4, 2019.