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News Prayer Rabbis Reform Judaism

Why the Supreme Court’s Decision Is a Challenge, Not a Problem

On Monday the U.S. Supreme Court decided in a split decision to keep intact its perceived understanding of permitting sectarian prayer in civic meetings. Most of the American Jewish world is concerned. For instance, Rabbi David Saperstein of the Religious Action Center of Reform Judaism, issued this statement:

“We are deeply disappointed by today’s Supreme Court decision in Town of Greece, New York v. Galloway, upholding sectarian prayer before a legislative session. Writing for the majority, Justice Anthony Kennedy noted that requiring invocations be nonsectarian would call on the legislatures sponsoring these prayers and the courts to intervene and ‘act as supervisors and censors of religious speech.’ Yet, Justice Kennedy did suggest there were limits to such prayers, among them: denigrating non-believers or religious minorities, threatening damnation, or preaching conversion — leaving courts in exactly the same role as line-drawers. The record has shown that the overwhelming majority of prayers offered were Christian. That is why we were pleased to join an amicus brief to the Court, opposing the constitutionality of the town of Greece’s practices, along with a diverse array of faith and religiously-affiliated groups.”

Would I prefer the Court to have ruled differently? Yes. Am I surprised it did not. No.  Futhermore, its decision does not bother me for three reasons.

1) From my understanding of the U.S. Bill of Rights, the onus is on the government not to unduly influence religious institutions, not the other way around. Whether or not this is “good for the Jews,” it does represent the tenor of the First Amendment. Law professor Stephen L. Carter makes this argument in an easy to understand way in his book, The Culture of Disbelief.

2) You cannot legislate class, common sense, or good manners. Those who will choose to make others uncomfortable with their exclusionary antics will find a way, like the couple at the restaurant last week who were behaving as if their public displays of affection were invited or at least easily tolerated. Ministers are not immune from making others uncomfortable. Like others, they are usually unaware of the harm they are causing. The Nine Justices couldn’t change that no matter how much they try.

3) The best way to help make our civic ceremonies more sensitive is to reach out to our neighbors and educate them about what inspires and what harms. This is an education challenge, a networking call-to-arms, not a judicial or congressional matter.

We have just celebrated Israel’s 66th birthday. I am so proud of Israel, even though I realize our Israeli brothers and sisters continue to face many external and internal challenges. One thing they don’t have to worry about is non-Jewish religious people making them feel uncomfortable in small town civic ceremonies. Living in America means we do face such a challenge. It reminds me of what has often been said about our democracy: it is the worst form of government ever devised, except for all the others.

In short, if you want to help make more of us feel welcome here, don’t look to D.C. Look across the street. And then cross it, handshake at the ready.

Edwin Goldberg, D.H.L., is the senior rabbi of Temple Sholom of Chicago and is one of the editors of Mishkan HaNefesh, the new CCAR machzor.

Categories
Books General CCAR Passover Pesach Technology

Post-Pesach Blog: Zero-Based Seder Leading with Sharing the Journey Haggadah

Passover might be over, but it’s not too late (or too early…) to look back and start to bank ideas for next year.  Rabbi Eddie Goldberg shares thoughts from his seder experience. 

Recently a stressed-out father asked me what haggadah would be best for a family with youngish children.  I was happy to recommend Sharing the Journey (CCAR Press), by Alan S. Yoffie and illustrated by Mark Podwal. But I reminded the dad that the haggadah does not a good seder make, by itself.  The more important question is not which haggadah but what is one trying to accomplish.  Indeed, a case in Chicago could be made for taking the children to Lake Shore Drive and asking them to imagine reaching a large body of water with a hostile army in pursuit.  What would they do?

Nevertheless, due to Chicago weather (it was snowing during the seder) and inconvenient rules involving religious rituals on state beaches, the seder we conducted last night was a close second to being the most authentic Pesach moment for the eleven of us, mostly cousins, who shared a seder for the first time ever or, if not, then in about thirty-five years.

In preparing for the seder I knew that the new haggadah would serve us well with its respect for tradition, beautiful appearance, transliteration (mostly) and contemporary spin.  I also spend a lot of time on a Power Point (or Keynote) component.  (I even have a version of the new haggadah on my iPad.)  Although I found the Visual Tefilah Haggadah supplement well done, I chose after considerable thought to use instead my own, which does not follow the new haggadah so much as provide a midrashic complement to it.  In general I see electronic tefilah (or seders) as an enrichment and not mirroring of the worship or ritual experience.

I am glad to report that, due in some measure to my efforts and the invaluable help of my 23-year old USC computer science grad, the seder came off without a hitch.  The incredible culinary talents and warmth of my wife did not hurt either.  It was great presenting a seder experience to contemporaries who thought that Maxwell House equaled the tip-top of haggadah offerings.  We also had a nine-year old cousin who had never attended a seder before.  She entered visibly scared and annoyed and left the star of the seder and having asked all the right questions and more!

Tonight the seder will be presented at our congregation with the new haggadot.  I know the food and atmosphere will not be able to  match last night’s efforts but I am delighted that, if we succeed, the haggadah will have proven its worth once again as a sacred component of an evergreen evening.

RabbiGoldbergSeder-2014

Edwin Goldberg, D.H.L., is the senior rabbi of Temple Sholom of Chicago and is one of the editors of Mishkan HaNefesh, the new CCAR machzor.

Categories
Books Passover Pesach Rabbis Reform Judaism Technology

Pesach Blog: Why is this Haggadah different from all other Haggadot?

VT1Purim is over so Pesach is not far away.  My congregation has the new CCAR Haggadah (Sharing the Journey) set and ready to go for a second night congregational seder.  Choosing a haggadah was the easy part in that the new Yoffie/Podwal is beautifully done and user friendly.  The challenge is creating an experience at a community seder that feels authentic and participatory.  I am planning to use Visual T’filah and group singing to help create community as well as engage participants.  I can also plan some shtick.

Fortunately there is much more that this new haggadah offers.  For instance, one can choose to buy on iTunes an electronic version of Sharing the Journey.  Why bother?  I decided to try it myself.  This is what I discovered:

STJ3First, it is very cool that I can tap on a song in the e-book and the melody is sung.  Think how nervous or musically challenged seder leaders now have support at their very fingers.  There are even choices between different melodies, say, for the four questions.  In addition, there are interactive things to do with the e-book that will make the seder more fun for a child.  If that were not enough, there are also notes for leaders that are accessed by tapping on a leader’s guide icon.  I am sure there is more to discover as I explore the interactive book.  (Btw, I foresee a revamped MT iPad tool that offers instructive tips and spiritual iyonim with a timely click.)

I will definitely use my iPad edition to lead my seder, and model it for others.  I don’t suppose the CCAR will have a Haggadah iPad Case by April so I will most likely go with my official Mishkan T’filah case.  But one can dream!

Edwin Goldberg, D.H.L., is the senior rabbi of Temple Sholom of Chicago.

Categories
Books Passover Pesach

Pesach Blog: How I Learned to Stop Worrying and Buy a New Haggadah

My history with haggadot is probably typical but certainly multi-layered.  I grew up with the venerable Union Haggadah.  In rabbinical school I was exposed to its successor, the “Baskin” Haggadah.  I then worked for an HUC administrator in researching various haggadot.  Even in the mid-eighties there were countless varieties, including one for vegans: The Haggadah for the Liberated Lamb.  Around this time David Moss was previewing his soon-to-be famous haggadah, Song of David.  I joked to my fiancée that she could have that instead of an engagement ring.  She took me seriously and we use the haggadah (alas, only one copy) every year.

For my family, after many years of experimenting we settled on the Shalom Hartman haggadah, Seder for a Different Night, and its successor.  They are wonderful resources but quite complicated.  For second night seders at the congregation I have used for many years the Eli Gindi Berhman House Family Haggadah.

Art from Sharing the Journey, by Mark Podwal
Art from Sharing the Journey, by Mark Podwal

In my new congregation – Temple Sholom of Chicago – I have decided to use the new CCAR haggadah, Sharing the Journey by Alan Yoffie, with art by Mark Podwal.  We will also try it out with our family on the first night.  The haggadah appeals to me because of its mix of being user-friendly and having some depth.  I am also excited about incorporating the visual t’filah element, having made my own power points for the seder in the past few years.

In the coming weeks I look forward to reporting how my preparation and execution goes.  Like a prayer book, I know that a haggadah does not a seder make.  But it is a sacred and useful tool, if it meets that elusive balance between being complex but not complicated.

Edwin Goldberg, D.H.L., is the senior rabbi of Temple Sholom of Chicago.

Categories
High Holy Days Machzor Prayer

Machzor Blog: The Gates are Closing, and God’s Hand is Outstretched

The N’ilah service on late Yom Kippur afternoon is notable for its image of the Gates of Repentance closing their doors.  At this late and hungry hour, for the final time during the Day of Atonement, we are summoned to repentance.  The fact that many Sages argue we can actually delay our atonement to the end of the Sukkot holiday does not lessen the drama of the moment.

At the end of N’ilah, often as the sun has set, we will hear the final blast of the shofar.  We will also declare the most essential teaching of the entire season: God is Merciful!  We actually chant this seven times, just to make sure we get the point.  The Gates are closing, but the mercy of God never ends.

In our creative retrieval of oft-forgotten elements of traditional High Holy Day liturgy, the editorial team for the new machzor, Mishkan HaNefesh, have seized on a central image that is suggested by a traditional N’ilah poem: God offers a hand to meet us halfway in our journey towards return.

In our draft version we feature the following version of the traditional prayer:

You hold our Your hand to those who do wrong;
Your right hand opens wise to receive those who return.
You teach us the true purpose of confession:
to turn our hands into instruments of good,
to cause no harm or oppression.
Receive us, as You promised, in the fullness of our heartfelt t’shuvah.

As we note in the draft version, the prayer focuses on God’s constant presence and compassion, even when we have fallen away from God’s expectations for us.  We are never too far from the ability to make peace with God.  The gates do close, the day will end, but the opportunity for return is never taken away from us.

In the first month of the year 5246  (September 10-October 9, 1485), B’nai Soncino (the Sons of Soncino) began the printing of the first Hebrew prayer book, Mahzor Minhag Roma (A Prayer Book of the Roman Rite), in the city of Soncino.  This book’s “You Hold Out Your Hand” is the only prayer printed in large type throughout. Could this have been done with Conversos (also known by the derogatory name, Marranos) in mind, those who had been forcibly converted but retained loyalty to their Jewish faith?  If so, the gesture is a poignant example of the everlasting mercy that God extends to us.

The message is not only reflective of God’s mercy.  It is also a call to us to practice the same mercy with those who have hurt us.  When possible, we hold out our hand to them.  With such a hand, the gates need never close.

The core editorial team of the upcoming machzor include Rabbi Edwin Goldberg, Rabbi Janet Marder, Rabbi Shelly Marder and Rabbi Leon Morris.  For information about Mishkan HaNefesh or about piloting, write to machzor@ccarnet.org. 

Edwin Goldberg, D.H.L., is the senior rabbi of Temple Sholom of Chicago and serves as the coordinating editor of Mishkan HaNefesh.

This post originally appeared on RJ.org.

Categories
Books Machzor Prayer

Machzor Blog: Rosh HaShanah Morning and Torah Reading Options

The most traditional texts for the Torah reading on Rosh HaShanah morning are Genesis 21 and Genesis 22. In many congregations that observe two days of the holiday, it is most customary to read 21 on the first day and 22 on the second day. Genesis 21 begins with the notion that God remembered our matriarch Sarah and enabled her to have a child. The idea of remembering is tied to a name of Rosh HaShanah in the Bible: the Day of Remembrance. This is the lesson: God remembers us as God remembers Sarah. To paraphrase a very different cultural artifact: “God knows when we have been bad or good so be good for goodness sake.”

Genesis 22, the famous Binding of Isaac story, may be read on the second day for the prosaic reason that it is the next part of the Torah, and thus no Torah scroll maneuvering is needed. There are also connections between the ram in the story and the sounding of the ram’s horn. In addition, there are a multitude of sermonic challenges, explaining why God would test Abraham in such a way. But then maybe that is the point of Rosh HaShanah: we are all being tested.

When Gates of Repentance was adapted more than thirty years ago from the British liberal machzor, the committee decided to omit Genesis chapter 21, perhaps due to its negative treatment of a non-Israelite, but also because of lack of space. Space was lacking because Genesis 1 was added. Rosh HaShanah is considered by the ancient Rabbis to be the birthday of the world, so it follows that reading about the birth of the world is apt.

Mishkan HaNefesh, the new CCAR machzor, will include all three of these three choices, enabling congregations to have more options about what to read on Rosh HaShanah.  In addition, the editors wish to also add a fourth option: chapter 18 of Genesis. Why? Genesis 1 is beautiful but offers no human narrative. Genesis 21 and 22 feature the founder of what will become Judaism acting in ways that modern readers easily find questionable, i.e., casting out his son Ishmael and her mother and then readily agreeing to kill his beloved Isaac. On the other hand, Genesis 18 features Abraham questioning God, like a loyal but confident subordinate might question his or her boss. When God chooses collective punishment for all the inhabitants of Sodom, Abraham asks God, “Shall not the Judge of all the earth not also act in a just manner?” We the editors feel that a story showing the positive side of Abraham’s development as a leader is inspirational for all of us who aspire to act with righteousness, even if at times that means questioning authority.

We hope that the Torah choices included in the new machzor will prompt many years of conversation about important topics and lead as well to chesbon hanefesh, a searching of our own souls for the good and the true.

Rabbi Edwin Goldberg has served as the senior rabbi of Temple Judea in Coral Gables since 1996. In July he will begin serving as the senior rabbi of Temple Sholom of Chicago. Rabbi Goldberg is the coordinating editor of the forthcoming CCAR Machzor and is the author of five books including, Saying No and Letting Go: Jewish Wisdom on Making Room for What Matters Most and Love Tales from the Talmud. This post also appeared on http://www.reformjudaism.org. 

Learn more about the new CCAR Machzor.  For more information about participating in piloting, email machzor@ccarnet.org.

Categories
Books Machzor Prayer

Machzor Blog: Unetaneh Tokef

IMG_3635I was asked to serve on the core editorial for the new Reform Machzor in November of 2009.  Our first actual meeting was in January, 2010.  I was flying early Monday morning from Miami to NYC.  Because of terribly high winds in New York the plane could not land and we finally arrived in D.C. instead.  At first I was miffed that I had not been able to make the first meeting on time.  Then I understood that the very essence of the Days of Awe was reflected in my experience.  As Unetaneh Tokef reminds us, “you just never know”.    Fortunately the matter involved a plane landing elsewhere, as opposed to a plane not landing at all!

Unetaneh Tokef is one of those aspects of the machzor that are frustrating.  On the one hand, scholarship proves that the declaration was composed somewhat like a jazz variation, a “one-off” used to introduce the Kedushah at a particular service.  Somehow it became Keva instead of Kavanah.  And then of course there is the troublesome theology.  It is very tempting to avoid Unetaneh Tokef in the machzor, but then how can we say it is reflective of the High Holy Days?

I believe a better approach is to include it – along with some alternative readings that stress a less Deuteronomic view of God – because the theological “elephant” in the room should not be ignored.  We humans have a tendency to combat uncertainty by offering difficult theology.  All the wishing away of such a human response will not rewire our make up.  I know that the words of Unetaneh Tokef can be hurtful.  But then again, so is life.

One of the most powerful things we have done in my synagogue for the last couple of years, thanks to drop down screens, is to present Leonard Cohen’s Who By Fire.  The screens mean that the actual words are right there for everyone to see and sing.  Not only does Cohen’s version attract a certain subset of hipper congregants; the power of his words capture the emotional intensity of our uncertain future in a way that transcends the ancient words.

And who by fire, who by water,

Who in the sunshine, who in the night time,

Who by high ordeal, who by common trial,

Who in your merry merry month of may,

Who by very slow decay,

And who shall I say is calling?

 

And who in her lonely slip, who by barbiturate,

Who in these realms of love, who by something blunt,

And who by avalanche, who by powder,

Who for his greed, who for his hunger,

And who shall I say is calling?

 

And who by brave assent, who by accident,

Who in solitude, who in this mirror,

Who by his lady’s command, who by his own hand,

Who in mortal chains, who in power,

And who shall I say is calling?

 

Were I to write a High Holy Day prayer book reflective of only my personal theology, I would leave out Unetaneh Tokef.  Nevertheless, I am glad that we are including the traditional version in our new machzor, Mishkan HaNefesh, and I would hope that it, along with other resources, will be the beginning of the conversation, and not the end.

After all, at its heart the High Holy Days are about questions as well as answers.

And who shall we say is calling?

Rabbi Edwin Goldberg is a member of the Machzor Editorial Team.  He is the senior rabbi of Temple Judea in Coral Gables, FL, and will become the senior rabbi of Temple Sholom in Chicago, IL, this summer.  

Learn more about the new CCAR Machzor.  For more information about participating in piloting, email machzor@ccarnet.org.

Categories
Books Machzor Prayer Rabbis

Machzor Blog: A Personal Vision

photo-36For the last three years I have been privileged to serve on the core editorial team of the new Reform machzor, to be called Mishkan HaNefesh.  From the beginning of the process of creating a new machzor, the first one from scratch by the CCAR since 1894, I sat down and created a personal vision statement for the machzor.

Here is what I wrote:

 PERSONAL MACHZOR VISION STATEMENT

EDWIN COLE GOLDBERG

 There is an old joke that says baseball is a Jewish sport because, in the end, the point of the game is to head home.  There is something Jewish about returning home, remembering who we are and seeing the world not so much in a new way but rather with lenses that take in the new while restoring the old perspective.  For most (post) modern American Jews I think this metaphor works well: once a year we return to a familiar place for a rehearsed routine.  Most congregants, I would imagine, are content with efficient services and a sermon that tries to move them.  Wonderful music is a huge part of the equation, and these days an eclectic mix of stirring and participatory is usually best.  The architecture of the building, too, plays a role in the effectiveness of the worship.  Like baseball, the rules stay the same, the old rites comforting.  But no one minds a little well-paced drama.

And then there is the machzor.  For me, a good machzor is somewhat like a business suit on a man: if it calls too much attention to itself, it is not a good thing.  The machzor should facilitate effective (and affective) worship; it should not be the star.  As we create a new machzor, we should remember that what we create is one component in a large array of factors that contribute to a meaningful worship experience.

The unique challenge of a machzor, as opposed to a siddur, is the theological “elephant” in the sanctuary that cannot be sent to the side.  That old “Deuteronomic” view of God as the great Judge and King cannot be taken out of the machzor without the risk of turning the Days of Awe into merely Days.

And yet, I believe our machzor should focus primarily on the human experience of cheshbon nefesh.  Through accessible poetry and well-written translations, our focus should be on the possibility of change and the potential for human growth.  Our prayers and poems should reflect the reality that people are facing, living in a world of moral temptation, dizzying choice and 24/7 bombardment. 

I imagine, then, a machzor that speaks to amcha, not ignoring the role of God in our lives, but focusing primarily on our journey homeward, enabling us to rediscover the values we hold dear, the promises we made when younger, and the challenges before us that, if met, will lead us to lives of holiness.

Reading this statement over three years later, I am pleased that so much of our efforts have reflected the difficult challenge of inviting God into our lives at this critical time of year while at the same time not losing our own sense of personal responsibility for the choices we make.

There are going to be many theological views of God presented in the machzor, just as there will be diverse perspectives on our humanity.  Ultimately, I hope that our machzor will privilege the unique relationship between ourselves and God in bringing more holiness into our lives.

Even the title, Mishkan HaNefesh, evokes the work upon us, the Cheshbon HaNefesh, that will determine whether or not our Days of Awe live up to their pontential.

Rabbi Edwin Goldberg is a member of the Machzor Editorial Team.  He is the senior rabbi of Temple Judea in Coral Gables, FL, and will become the senior rabbi of Temple Sholom in Chicago, IL, this summer.  

Learn more about the new CCAR Machzor.  For more information about participating in piloting, email machzor@ccarnet.org.