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Ethics Gun Control News Rabbis Reform Judaism

Gun Safety Is a Jewish Issue

images-1Gun safety is a Jewish issue.  Since the shooting at Sandy Hook Elementary in Newtown, Connecticut, Jews have played a prominent role in advocating for gun safety.  There are, to be fair, Jews on the other side of this debate and some in between.

Nevertheless, a compelling case for sensible legislation aimed at reducing gun violence can be framed from the Jewish tradition.  The Torah urges us to conduct ourselves scrupulously and safely (Deut. 4:9:  “Take utmost care and watch yourself scrupulously”) and commands a homeowner to build a railing around the roof “lest you bring bloodguilt upon your house if anyone should fall from it” (Deut. 22:8). From this precept the Rabbis concluded that a person should not keep wild dogs, shoddy ladders, or other dangerous objects in the home lest they cause bloodshed (Babylonian Talmud (BT), Bava Kamma 15b).

The Talmud forbids a person to sell weapons to anyone who might use them inappropriately (BT Avodah Zarah 15b). After John Hinkley attempted to assassinate President Reagan with a handgun in 1982, Orthodox Rabbi J. David Bleich wrote a powerful open letter to the Jewish pawnshop owner who unknowingly sold Hinkley that handgun:

“Jews ought to be in the vanguard of those seeking to impress upon our legislators that handguns are indeed ‘stumbling blocks’ which must not fall into the hands of the ‘blind.’” (“Should Jews Sell Guns?”, referencing Leviticus 19:14, “You must not insult the deaf, nor place a stumbling block before the blind.”).

safe_image.phpOur Movement must continue to lead the way on this issue.  In February, the RAC (Religious Action Center) helped organized an interfaith call-in; thousands of people of all different faith traditions picked up the phone to put religious pressure on our legislators, and another such day is being organized for April 9th.  The URJ seeks partnership with Pastor Rick Warren; they also got Mike Bloomberg to promote the message for NFTY.

What might sensible gun safety legislation look like? 

One.  Universal Background Checks should be utilized in every gun sale, including guns sold online, at gun shows, and through private sales.

Two.  Ban the Sale of High-Capacity Weapons and Ammo Clips to Civilians.  No legitimate self-defense or sporting purpose exists for these military-style, high-capacity weapons and magazines.

Three.  Gun Trafficking Should Be Made a Federal Crime.  Currently, prosecutions only happen through a law that prohibits selling guns without a federal license, which carries the same punishment as trafficking chicken or livestock.  Existing laws must be enforced more effectively, and new laws–with harsher consequences–drawn up to criminalize gun trafficking.  We would like our legislators to propose a (remarkably!) modest limit to the number of gun purchases to one gun per person per month.

We should also work Movement-wide and with partners within and without the Jewish community to initiate direct discussion with key players in the firearms industry, meeting with manufacturers and distributors to request their adoption of responsible practices:  imprinting firearms with Firearms Identification Numbers; researching new technologies such as “smart guns” (guns that only owners can fire); and video recording all gun purchases at the point of sale.

By 2015, it is projected that annual deaths by gun in America will exceed traffic fatalities for the first time in history, at around 33,000.  That’s more than ten times the victims of 9/11, each year for the conceivable future, unless we stand together and demand change.

Gun violence has besmirched not only the honor of our country, but also the honor of responsible gun owners.  The   intransigence of a politically influential minority has impeded our ability to save thousands of lives each year with just a few common-sense measures–measures favored by a majority of Americans.

To be a Jew is to hope.  To lead a community of faith is a hedge against despair.  And to champion the cause of Reform is to believe that change is never impossible. 

I for one still hold aloft the Divine promise of the Prophet Micah, of a day when each of us “shall sit beneath vine and fig-tree, with none to make us afraid” (Micah 4:4).

 

Rabbi Jonathan Blake serves Westchester Reform Temple in Scarsdale, NY.

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News Rabbis Reform Judaism

I Preferred the Book

bibleThe Bible is inherently cinematic. it has the global story filled with dramatic tension, complicated personal lives, special effects, war, comedy, power, surprises, and much more. It is Game of Thrones with more violence and sex, but without Peter Dinklage.

So when The History Channel’s The Bible miniseries was announced, I was curious to see how a modern television version might put out a sweeping run of biblical stories. Along with millions of Americans, I watched the 10 hours of The Bible and I found those key elements – it was dramatic (the overbearing score reminded me of that), intense (the constant violence made sure I knew that), and passionate (all the shouting made sure I was aware they were playing IMPORTANT characters).

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The Bible was produced by Mark Burnett (from Survivor) and Roma Downey (from Touched by an Angel) as a….well, passion product. They hope to bring over a billion new readers to the Bible. To help you on your journey there is the companion website, and they have created a merchandising machine – a companion novelization (Stephen Colbert had something to say about that), soundtrack,, DVD (on sale today!), mobile app, and more. Their “passion product” has also become a money making machine.

But while they attempted to make a family-friendly, marketable Bible for today, there were some areas of significant concern. And areas where I would have wished things were different.

 

TRUTH and ACCURACY

With a disclaimer at the beginning, the series plays a little fast and loose with the written Bible story. But who is to say what is accurate? Is the literal word? And even if it is, how does one represent conflicts and contradictions? It is a rewritten version for the purposes of condensed story telling. We do that when we tell any Bible story – leaving out sections, modifying for our audience. The teller tries to convey the “Truth” of the story without as much concern of the “truth”.

This is found in all cinematic storytelling – it is the big historical flaw in the “biopic”. Conversations, characters, timelines, events, facts are made up for the benefit of the narrative flow. For example, Roger Ebert defended the The Hurricane and distortions in biographical films in general, stating “those who seek the truth about a man from the film of his life might as well seek it from his loving grandmother. … The Hurricane is not a documentary but a parable.” From Lincoln to Argo to The Iron Lady – every biopic is flawed on its history. And so it is with The Bible.

ashton-kutcher-steve-jobs-movie

Since people often remember movie versions (accessible, condensed, visual) over the page, The Bible may be how some learn about and remember the Biblical tale. That is the nature of biopics. We are perhaps doomed to have a generation that thinks of Ashton Kutcher as Steve Jobs and to live with its flaws.

Sex and Violence

The Bible mini-series was made for the long-term market. It will be shown in Christian Sunday Schools across the country. Sex is a no-no in that setting. So Lot doesn’t sleep with his daughters. David’s cuts off the Philistines’ foreskins – but it is only alluded to those already in the know. Sex scenes are only hinted at, but never shown. In this way it is nothing like Game of Thrones.

But violence. Apparently violence is just fine anywhere. So this production amps up the violence. Every battle, stabbing, stoning, beating is emphasized. Extra conflicts and battles, including a gladiator fight, are introduced. One of the angels (perhaps intentionally the Asian one) does a double-bladed stabbing in fine action film formula. Just as I always imagined the angels. While not as gory as the Mel Gibson pseudo-horror flick The Passion of the Christ, it is plenty bloody.

Judaism

caiaphas-the-bibleThe Bible mini-series is about the Hebrews and the Israelites, but until the New Testament, it isn’t about the Jews. They may be Abraham’s or Moses’ people, but they are not a religious people. When Isaac is born there is no discussion of circumcision (too sexual anyway). When he is almost sacrificed, the animal doesn’t even have horns to become a shofar or to be caught in the thicket (like the text clearly says). When the Passover story is told, every single ritual aspect is omitted. But whenever a “religious” (i.e. bad) Jew is shown in the New Testament section, he is always wearing a tallit. Apparently, Jews wore their tallit gadol (the one over shoulders) all the time  in Jesus’ time.

Clearly some thought was put into the prayers and Hebrew said in the series. It isn’t gibberish. But L’cha Dodi in the morning before reading scripture? While one wouldn’t count on the Judaism to be very accurate (Keeping the Faith takes place in modern times and they made tons of errors), I don’t think the High Priest walking among dead bodies was a good choice. But some things I liked. Intentional or not, the Last Supper is clearly NOT a seder as they are happily munching on bread and there is no matzah in sight.

I was naturally concerned on how Jews would be portrayed in the Jesus scenes. It appeared some efforts were made to limit blame to Caiaphas and the Priests among the Jews. It is certainly not any more antisemtic than what one already thinks of the written Gospels. At one point, the guards restrict who can appear before Pilate in the “Crucify him!” scene setting up a favorable crowd (sort of like entry to nightclub). No one shouts, “His blood be upon us and our children!” But the series won’t be doing any favors for Jewish-Christian relations.

Gender

Rahab

The role of women in the Bible text is, at best, mixed. The miniseries doesn’t seem to make much of an effort to positively portray anyone woman in the Genesis story and others: Eve, Lot’s Wife, Sarah, Delilah. As the story goes on, there begin to be positive women models – typically in a role as a good wife or mother – Miriam, Pharaoh’s Daughter, Rahab (pictured), Samson’s mother (although she is inconsistent). The New Testament women are very strong – The Virgin Mary (played by Roma Downey as an older woman), Mary Magdalene, Pilate’s wife.

Positive stories with women at the lead are completely omitted such as all the other women in Moses’ life, Deborah, and Esther.

Race

the-bibleRarely are Biblical characters portrayed as shorter, dark-skinned Middle Eastern types in American and British films.It is no different here. But they aren’t blond and blue eyed either. The beards are dark even the skin isn’t swarthy. Jesus, however, looks like a movie star at all times – even when bloody and beaten – especially around the average looks of the “Jews”.

But the racial issues is noteworthy because in contract to the “white” actors in all the leads, several roles were cast otherwise:

  • The Angels – Michael, Raphael, and Gabriel are White, Black, and Asian.
  • images
  • Samson – For no reason I can gather, Samson is a very dark-skinned actor. This is not color blind casting as his mother is also played by someone black. With the Philistines being completely white, it sets us an interracial tale or as one article called, a Mandingo fairy tale.
  • the-devil-on-history-the-bible-barack-obama-leadSatan – Much has been made how the actor playing Satan looked like Barack Obama. You be the judge from this picture. Let’s accept Downey and Burnett’s claim it is not true. But what is true is that the actor playing Satan is not dark skinned and was made more “black” for the role. So even if it isn’t anti-Obama, it is a bit racist.

March-25-2013-extra

A note on other casting. Saul should be very tall and handsome according to the text. David should be a red head. Saul wasn’t that good looking or charismatic (above right). And in fact, Saul, David, and Jonathan in the series are all brunettes and all are 6’1”.

Theology

The Old Testament scenes have a very basic theology.

  • Trust in God
  • Trust in God
  • Trust in God
  • The land of Israel is “ours” thanks to God’s promise

The New Testament scenes have an overriding theology too.

  • Trust in Jesus

Such an approach makes sense given the diversity of churches that they hope will use the video. The basic Zionistic element of Abraham and Moses and David is in keeping with a standard religious right approach to Israel today. Christians are more frequent visitors and to Israel than Jews (some say 58% to 25% of visitors). Israel is a big part of the ultimate belief in Jesus’ return and this fits nicely with Christian Zionism.

The Mini-Series

As a mini-series it was fair. Like many mini-serieses it was often plodding – parting of the sea, Sodom, road to Golgotha – as scenes dragged. The Samson story was interminable. The need to jump from story to story made for curious omissions. A novice to the Bible story would have trouble following big chunks, despite the smooth narration of the great Keith David. The actors were also always reminding you that this was the Bible with their extremely intense portrayals, which were always followed by more violence. And it was not in any way “inspiring”.

While it has nice costumes and sets and animals that feel “biblical,” it also was clearly limited in its budget. Crowd scenes were enhanced with CGI that didn’t match up to the final battle in The Lord of the Rings. Other times, the scene was tightly cropped and poorly realized such as Samson destroying the arena. Most notably was how few Hebrews were standing on the shore of the Sea when Pharaoh’s army approach. It wasn’t 600,000. I’m not even sure it was 60.

travis-fimmell-vikings-450-history

When fast-forwarding through the commercials, I kept stopping at the preview for The Vikings thinking the show was back. I guess if it is more than 500 years old, one bearded guy looks like another.

Future

The series got incredible ratings – the most-watched cable entertainment telecast of the year. The ratings did skew older in age.

Therefore, Hollywood and TV will now embrace religious themed productions since they are sheep. Even with all its controversies, The Passion of the Christ still made $600 million in box office. As this is mostly clear of such issues (even the ADL hasn’t said anything), expect numerous religious and biblical focused shows. There is a lot on the way already including the Jesus of Nazareth miniseries from Michael Landon, Jr.

This was a decently done, but generally slow and bombastic telling. It didn’t live up to the cinematic version in my head when I read these texts.

Read the book. Not the companion book, but the actual book.

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Rabbi Mark Kaiserman is currently living in Southern California where he is the Interim Rabbi of Congregation B’nai Tzedek in Fountain Valley.  This blog originally appeared on RaMaKBlog.

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General CCAR Passover Pesach Prayer Rabbis Reform Judaism

A Real Passover Journey: The Road to Marriage Equality

Rabbi Denise Eger speaking at the rally in Washington, DC.
Rabbi Denise Eger speaking at the rally in Washington, DC.

I just returned from three days in Washington, D.C. to celebrate the beginning of Passover and an important crossroads on the road to freedom for the LGBT community.  The first two days of Passover were momentous because this year’s story outlined in the Haggadah was more personal than ever before.   The Haggadah reminds us to imagine that we went forth out of Egypt ourselves. As I stood on the steps of the Supreme Court on Tuesday and Wednesday mornings, the first two mornings of Passover, surrounded many dressed in red  worn for LGBT equality, I knew I was marching out of Egypt.

This year the Supreme Court of the United States heard two important cases about the freedom to marry for gay men and lesbians in our country. On the first morning of Passover, California’s Prop 8 case was heard. This case concerns whether or not Proposition 8 that was passed in November 2008 is legal. In other words, can a majority of voters take away rights from a minority!  Marriage equality was legal in California from June 2008 until the proposition passed in November 2008.  More than 18,000 couples married during that time.  I had the privilege of performing the first marriage in Los Angeles County.

On Wednesday the Court heard Windsor v the United States.  Edie Windsor sued the US for not recognizing her marriage to Thea Speyer. Upon Thea’s death Edie had to pay $363,000 of federal estate tax because the Defense of Marriage Act or DOMA would not recognize her as the legal spouse. Edie knew this was an injustice and wanted to do something about it. She and her partner of over 40 years were married in Canada but the federal government did not recognize their marriage when Thea died.

Our Reform movement has long been an advocate for equal rights for the LGBT community.  The first resolution of support came in 1964 by the then National Federation of Sisterhoods now Women of Reform Judaism, who called for the decriminalization of consensual sexual relations between adults!  In 1984 our then UAHC in a biennial resolution called for federal recognition of domestic partnerships for gay and lesbian couples and equal federal benefits to marriage! And our own CCAR endorsed civil marriage for gay men and lesbians early on in the marriage equality movement in 1996!

But on Tuesday morning as I prepared to speak at the rally on the day the California Prop 8 case was being heard I could feel the wheels of history literally turning.  You could feel it in the young people who turned out to support marriage equality. You could feel it in the older lesbian couples who flew in from Ohio just to be there.  You could feel in the gay dads schlepping their two young children to meet other families just like theirs!  Even when the opposition marched toward the several thousand gathered to support marriage equality-the opposition didn’t stay long.  The National Organization for Marriage and the Catholic Church bused in lots of Catholic high school students to march against marriage equality, many of whom were told they had to go or lose class credit! But the opposition marched toward us and was peaceably turned around by pro-marriage equality activists and the Capitol police. They marched back to their gathering place chanting, “One man, One Woman-only That’s what the Bible says!” I guess they haven’t read the story of Jacob, Leah, Rachel, Bilhah and Zilpah!

908758_10151519110782487_2128985697_nAs I took the podium to speak, I looked out on a sea of American flags and rainbow flags and people adorned in red it gave new meaning to the Red Sea! The crowd was so diverse, every race and ethnic group seemed present.  The signs people held aloft –included children of gay and lesbian parents who had homemade signs that proclaimed “Let my moms get married.”  One of my favorites was “Bigotry is not very Christian.”  Other couples had signs proclaiming how long they have been together 7 years-to 40 years to two older gentleman clearly in their 80’s who had been together nearly 60 years. It was very inspiring to be with Americans of every stripe who simply wanted their rights and responsibilities to care for their spouses.   I met a couple one in a wheelchair who had been the first to marry in the West Point Chapel.  Of course one was Jewish!

The scene outside as I spoke was different than the highly structured form and format of a Supreme Court hearing.  Even as some of the conservative justices wondered aloud if our country was ready for marriage equality, calling “it an experiment that hasn’t been around as long as the internet” it was clear from the number of years many of the couples has been together that gay “marriage” has been around forever. What hasn’t been around is the legal recognition and the protections embedded in the legal definition of marriage.

As I spoke about the Passover story and the themes of the holiday from degradation to dignity, from oppression to freedom the crowd understood that it was their story too.  Nine justices were deciding at the very moment and all were wondering if their hearts would be hardened to the arguments or whether finally LGBT couples who wish to marry will be able to do so.  In June we will find out how the Court will rule. So I am counting the days along with counting the omer.

Tuesday evening I had the privilege of co-leading a Prop 8 Passover Seder at the Equality Center at the Human Rights Campaign building. Formerly the B’nai Brith headquarters it was a poetic spatial affirmation between the Jewish commitment to tikkun olam that used to take place in those very rooms and the continuing work for equality and justice that is done now in the same space! The Passover Seder was organized by a former Religious Action Center Legislative Assistant, Joanna Blotner who now works for the Religious Coalition for Reproductive Rights.  Joanna grew up in our movement. She worked at HRC for several years after her time at the RAC. She is a straight ally. But she and a group of friends organized an amazing Seder with an inspiring Haggadah dedicated to equality for LGBT people and intertwined with the story of our Exodus from slavery!   More than 115 primarily young people in their 20’s and 30’s celebrated Passover together and talked about the meaning of equality, the meaning of liberty and the meaning of tikkun olam in the context of the Passover story.  I don’t know whether I was more moved by leading the Seder or being with these inspiring young leaders like Joanna!

There is no stopping now.  Whatever way the court rules (and pundits are having a field day trying to figure out from the questions how they will decide) the arc of justice is bending rapidly.  Just see the cover of the recent Time magazine. Watch the push for marriage equality in places like Minnesota, Rhode Island and Illinois.

And yet there are plenty of places where the LGBT community faced continued bigotry in the form of legislation. You can still be fired in 33 states in the United States for simply being gay. And in Arizona there is a terribly hateful “bathroom bill” aimed at transgender people.  And of course young people are still being bullied for perceived sexual orientation on school yards everywhere.

I have hope. This Passover gave me hope that we are on our way to the Promised Land. I have hope that the court will restore marriage equality in California. I have hope that DOMA will be declared unconstitutional. I have hope that the march to full equality is in full swing.  And I hope you all will actively work toward these freedoms in your community and work to actively help your young people learn how they can make a difference too.

Rabbi Denise L. Eger is the founding rabbi of Congregation Kol Ami, West Hollywood’s Reform Synagogue. She is currently President Elect of the CCAR.

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General CCAR Rabbis Reform Judaism

Unexpected Detours: The Rabbinic Career Path

One morning a few weeks ago, orange detour signs appeared on both ends of my street, making it a challenge to get to  my office.  Road closed – detour, they say, local traffic only.  This is going to be a pain, I thought, when I first saw the signs. I didn’t realize how fascinating it would become. I didn’t realize how much I would learn from the response of patients coming to my office A few people reported inching around the detour sign in hopes that they could get through to my office. One person gave up in advance and parked on a side street.  Another person called in a panic, announcing that she would not be returning for future appointments until the detour cleared.  A few people called in advance to find out whether it would be possible to get through.

Everyone reacted in character, I realized.  It was such a graphic example of how we respond to unanticipated obstacles.  Do we forge ahead? Do we skirt around? Do we avoid?  Do we become paralyzed?  I was reminded of the Midrashic rendition of the groups of fleeing Israelites when they arrived at the Red Sea.  Who wanted to return to Egypt? Who wanted to turn around and fight the Egyptians?  Who wanted to run off to a certain death in the desert? Who wanted to dive in? Like the Jewish people, we have all learned different ways, some healthy and some not, of negotiating the detours that have blocked our paths.

76154_456196075821_3347695_nVery few rabbis have a career with no detours.  I learned a long time ago that no matter the kind of rabbinate you think you are going to have, that is rarely the one you end up having.  Sometimes that is because external circumstances don’t correspond to your needs in that moment.  You want a solo position in the New York metropolitan area but so do 100 other rabbis.  You want to lead a JCRC but the position has fallen victim to Federation budget cuts.  You were hired to be an educator but now the congregation wants to expand the position to include youth group advisor.

Sometimes your personal needs become obstacles in your rabbinate.  You always thought you wanted to be a congregational rabbi but you need more personal time.  Your spouse or partner wants to move and there are no rabbinic positions available in the new location.  You love your small remote congregation but you are single and there is no one to date for hundreds of miles.  You have children now and the perfect job has taken a back seat to the requirement to earn a living.

Or maybe you yourself have changed.  You once loved the challenge of crafting a sermon every week but now you have come to dread it.  You never thought you would enjoy pastoral counseling, but sessions with your constituents have become the highlight of your day.  You love walking through the door of the hospital room but you can’t bear the thought of one more Tu Bishvat Seder.  You jump when the phone rings, praying that it isn’t another funeral. Or you realize that funerals are the most satisfying part of your work.    You have enjoyed working with college students but now you want to forge relationships with people who don’t leave every four years.

I remember joining a professional supervision group because I felt like something was missing in my rabbinate.  I wasn’t sure why, but I wasn’t having the rabbinic experience I had hoped to have.  It was a great relief to join a supervision group and get help with how to be with my congregants. I never intended to finish the program and become a psychoanalyst, but the more I got into the training, the more compelling it became.  The training not onlyenhanced my rabbinate and made me a happier rabbi,  it also made me realize I wanted something different. The training had changed me – or maybe I had already begun to change and the training encouraged it to happen.  I realized I could no longer stay doing what I had been doing. The obstacle in my path had become too great.  I was lucky that I didn’t have IMG_2756to do a complete career about face. I was able to move to a part-time pulpit as I finished training and began my practice.

We know now that few people will have only one career over a lifetime.  People who enter the rabbinate are no different.  When I had my HUC interview in Jerusalem in 1974, Dean Spicehandler looked at my college transcript and commented, “I see you changed your mind about your studies a number of times. What is to say that you won’t change your mind about the rabbinate, too?” In my naivite, I gave him an honest answer:  “Nothing, “ I said.  I think I also remember telling him that I would never be a congregational rabbi because I didn’t want to do funerals.

You can understand, then, why no one is more surprised than I that I have spent 33 years  in the pulpit rabbinate.  I don’t know what kind of rabbinate I anticipated having, but I know this wasn’t it.  There have been detours large and small along the way.  Some have challenged me more than others. But somehow, this path has led me where I needed to go.

Rabbi Ellen Lewis (www.rabbiellenlewis.com) has a particular interest in the integration of religious and psychoanalytical concepts and has worked at developing models of clinical supervision for rabbis, cantors, and other religious professionals.  In her private practice, she works with rabbis and cantors in therapy and supervision.  After her ordination at Hebrew Union College-Jewish Institute of Religion in 1980, she served congregations in Dallas, Texas, and Summit, New Jersey, where she was named Rabbi Honorata.  Since 1994, she has been the Rabbi of the Jewish Center of Northwest Jersey in Washington, NJ (www.jcnwj.org).  

Rabbi Lewis is also a certified and licensed modern psychoanalyst in private practice in Bernardsville, New Jersey and in New York City. She received her analytical training in New York at the Center for Modern Psychoanalytic Studies (www.cmps.edu) and at present serves on the faculty of the Academy of Clinical and Applied Psychoanalysis (www.acapnj.org).  She is a Fellow in the American Association of Pastoral Counselors (www.aapc.org). She can be reached via email at rabbiellenlewis@rabbiellenlewis.com or in her NJ office 908 766 7586.

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Passover Pesach Prayer Rabbis Reform Judaism

A Prayer for Pesach 5773/2013

Israel beachWhat’s it going to take to make the waters part?

That’s a good question to ask tonight, beyond the other four.

The waters of complacency, of ignorance and fear

The waters of intransigence, of bigotry and rage

The waters of hostility, of hopelessness and war

These waters divide one shore from the other:

Israelis from Palestinians

Red States from Blue States

Privileged from Impoverished

Gun lovers from gun haters

Jew from Christian from Muslim

Nation from nation and race from race

What’s it going to take to make the waters part?

The waters that keep us from moving forward

The waters that drown dialogue in demonization

The waters that say, “We resign ourselves to the status quo”

These waters are strong enough to swallow an army.

Will it take a Moses with his staff outstretched?

A miracle? A plague?

A prayer, incantation, silent wish?

Petitioning the waves?

Only this:

People united in their faith that change will come when we truly want it.

People unbending in their demand that peace will come when we are ready to will it.

People willing to enter the sea and with God’s help, to make the waters move.

This is what our Pesach means and this is why we pray.

God, strengthen our steps to do more than dip a tentative toe in the water.

Engage our hearts, our soul and might,

And let Your light shine the way.

 Rabbi Jonathan Blake is the Senior Rabbi of Westchester Reform Temple in Scarsdale, New York

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General CCAR Machzor Prayer Rabbis

Machzor Blog: Am I Really This Bad? Am I Really This Good?

Once, while prepping for the High Holy Days at a student pulpit, I had the following conversation with a well-meaning cantorial soloist:IMG_0361

“I want to write a new melody for Unetaneh Tokef,” the soloist began. “It’s such a dirge!”

“Well, actually,” I said. “This prayer is about God sitting on the Throne of Glory, deciding who shall live and who shall die.”

“Oh,” the soloist said. “I guess that’s okay then.”

In that moment I realized, not only the importance of educating our lay-leaders, but also our own reluctance to say or do anything in the synagogue that might drive people further away from Jewish life. This is particularly challenging during the High Holy Days, when we are supposed to be engaged in rigorous self-examination.

Given that the High Holy Days are also that small window in the Jewish calendar when we have our community’s undivided attention, both clergy and laypeople are uncomfortable with the discomfort that the liturgy of the High Holy Days is supposed to arouse. However, I firmly believe that the season of cheshbon hanefesh and the call to teshuva are also part of Judaism’s balanced spiritual diet.

Strangely enough, one of my primary concerns during my involvement in the creation of Mishkan HaNefesh has been limiting the discomfort of a new machzor. Given the steep learning curve my congregants encountered with Mishkan T’filah in weekly Shabbat worship, I am concerned with how they will adjust to a new format when they only use it twice each year. As a member of the Alternative Readings Sub-Committee, I sought out texts that were thought-provoking but also “readable.” Our congregation’s pilot group was vigilant about pointing out sections that were difficult to follow.

However, if our mission is really to “comfort the afflicted and afflict the comfortable,” we need to retain some of the spiritual discomfort that is endemic to the Days of Awe, so that we might strike a balance between recognizing our flaws and realizing our potential.

The tension between these two elements is beautifully played out in the Vidui in the new Kol Nidre service. As we recited the short confession, my pilot group noticed the shift from the more abstract, “Some of us kept grudges, were lustful, malicious or narrow-minded,”  (Gates of Repentance p. 269), to the harsher, more specific “We corrupt. We commit crimes. .. We are immoral. We kill” (Mishkan HaNefesh Kol Nidre draft p. 45a). Some worshippers were actually offended by the direct accusation of crimes they did not commit.

“Why does it say, ‘We kill,’” one man said. “I don’t kill!”

Just as jarring was the iyyun (reading) encouraging us to praise ourselves al ha-tikkun she-tikanu l’fanecha (for the acts of healing we have done). Set up like the al cheyt, this reading states lists a number of acts of tikkun olam we may have committed in addition to our sins,  “For the healing acts by which we bring You into the world, the acts of repair that make You a living presence in our lives” (p. 49b).

It is a brilliant and beautiful reading, but for us it was just as spiritually troubling as the Al Cheyt. Just as we didn’t like being accused of wrongdoings we had not done, we didn’t want pat ourselves on the back for righteous acts we had failed to do. We felt that the reading should be written in a tense that made it sound aspirational rather than congratulatory. In a way, however, this text also allowed us to engage in cheshbon ha-nefesh, serving as a reminder of all we may have failed to do on that list!

Engaging with this Machzor in its formative state was an incredible opportunity to think about the messages we need to hear—or are uncomfortable hearing—during the High Holy Day season in order to inspire us to perform teshuva. Both the confessional texts and the congratulatory texts allowed us to ask ourselves the same essential questions: “Am I really this bad?” “Am I really this good?”

It also made me think about the messages my congregants hear from the pulpit. I’m told that rabbis give the same High Holy Day sermon, over and over again. I’ve realized that mine is not “you are good” or “you are bad,” but “you can change.”

Leah Rachel Berkowitz is the Associate Rabbi at Judea Reform Congregation in Durham, NC.

She served on the Alternative Readings Sub-Committee of the Machzor Committee. She blogs at thisiswhatarabbilookslike.wordpress.com.

 

 

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CCAR Convention General CCAR News Rabbis

Organizing: The 21st Century Rabbinate

It’s hard to believe that I’ve been attending CCAR conventions for a Bar Mitzvah of years, since ordination in 2000.

I attended a session called “Praying With Our Feet:  Reclaiming the Rabbinic Mantle as Agents of Change in the World,” at which my classmate and colleague Rabbi Seth Limmer spoke.  Seth, the Chair of the CCAR’s Justice and Peace Committee, talked about the efficacy of collaboration and the principles of Organizing in amplifying the power of the rabbinic voice in confronting the issues of importance in today’s society.

Rabbi Seth Limmer
Rabbi Seth Limmer

“Our first campaign as Rabbis Organizing Rabbis is… comprehensive, humane, common sense Immigration Reform,” Seth pronounced to much applause.  As I see Seth up there, and think back over our thirteen years in the rabbinate, I am drawn to a single question.

To wit: What are the big shifts in the Reform rabbinate since 2000?  It’s as fitting a time as any to ask the question — not only because of the conveniently Jewish 13-year milestone which naturally recommends a moment of contemplation of the past years of evolution and even revolution; it is also appropriate that I would pause here after 13 years to consider the shifts in rabbinical leadership since the obvious secular boundary-marker of the year 2000 itself, the last year of the 20th century and the gateway to the 21st.

I would isolate the theme that we gathered in Long Beach to consider:  the use of Community Organizing principles in our spiritual leadership.  13 years ago, no one in the Reform Movement was speaking this language — the language of Organizing, the language of using relational meetings to build broad-based consensus and develop strategies for action, thus leveraging congregations’ power, mobilizing people of conscience, and thereby giving us a shared model for our Social Justice work. Nowadays however the language of Organizing is our lingua franca. In Westchester, we have used Organizing to develop a growing coalition of churches, synagogues, and other institutions outside the faith community to work for the greater good of our county and to confront Social Justice challenges including mandated access to kindergarten throughout New York state, a boon to beleaguered school districts that must sometimes consider cutting kindergarten under budgetary pressures; we are also using Organizing principles to mobilize action around gun violence prevention.

I’m eager to read comments on this subject: how has Organizing shifted your rabbinate? Your congregation? Your community? And what are the other big shifts since 2000?

Rabbi Jonathan Blake
 is the Senior Rabbi of Westchester Reform Temple in 
Scarsdale, New York.

 

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CCAR Convention General CCAR News Rabbis

Silence and Conversation

intentional.094307At the closing of a session at the recent CCAR Convention, Rabbi Elaine Zecher led us in a session of intentional silence and meditation, as a way for each of us to begin to process our learning so far, as well as consider how and in what we might root ourselves as we move forward after the convention’s close.

I found the exercise powerful.  I want to express personal gratitude to and for Elaine and her skillful transformation of an enormous, chair-filled, artificially-lit/ cooled hotel ballroom into a warm, inclusive space where real, intentional, mindful thought could happen.  She is an exquisite and inspirational role model.

The silence enabled my own intentional and grounded thought around the conference’s provocative topics. Throughout this exciting conference, ideas have been coursing through my brain, seemingly on overdrive: independence, interdependence, competition, collaboration, our rapidly flattening and interconnecting world from the most micro and macro views, declaration versus conversation, leading and listening,  the marketplace of ideas in which everyone regardless of title has a share, the charge to inform and transform, and the list goes on and on.  But yesterday I was able to siphon all of it down to what seems to be the key issue at play in these shifts we are here to address.

Implicit in all the conversations, large and small, is understanding that navigating the shifts, or to throw out the scarier word, “surviving” the shifts will require both broad and specific platform changes for us as individuals and our communities, if we have not begun this work already.  These changes offer us great opportunity to think of our world, our roles, our people, and our places differently, more fluidly, more collaboratively.  And whether we find that exciting, terrifying, or both, the resonating question for all of us remains: who will pay for it?  I don’t mean that in an idiomatic sense, as in who will suffer the consequences, although there are those who do see it that way.  But rather, most literally, who will fund these changes and shifts?

I believe great ideas, innovations and/or approaches will get funded (from our own constituents, foundations, etc). But, and here is the real elephant in the room, they won’t fund all of us.  The real question is not who will fund these changes, but rather who will fund us, pay our salary, enable us to support our family, pay our bills, etc?  And that is indeed a terrifying question.  Because as much as it is about our institution’s risk taking and survival, on a more fundamental level, is there any real way to extricate that from talking about our own?

Ironically, a refusal to adapt, evolve, risk to surf the shifting waves significantly ups the odds against us.   Ironically, the success that we all seek seems only possible with a willingness to shift our  “survive” model  (how we’ve always done it) to a “thrive” model.  And that necessitates risk. Or does it?  Because the truth is, a certain freedom comes in the realization that many of our established, risk-averse systems and assumptions don’t work well anymore.  The real risk comes in hoping these “old” ways will somehow work well again; the real opportunity comes in seeking out new models of connection, leading, learning, and being.  And this isn’t just about the internet and social media.  To assert that Facebook and Twitter will somehow save us all is to truly to miss the larger point.  There is so much that we can learn, offer, converse about, and grow with when we open ourselves to the possibility that our world and work and selves might learn and grow from what others outside of our traditional go-to sources have to offer.  We cannot let our fears of what bad things might happen when we loosen our tight grip of control paralyze us in the face of the great opportunities that await.  Nor can we let this cause us to forget the power that our deep wisdom tradition has to offer, that we can offer, to the constituents both within and without our walls, no less to the world.

If you weren’t at the closing program yesterday, here are the questions Elaine offered each of us the opportunity to consider:

1) What of what we’ve heard or learned has caused you to worry?

2) What has inspired you?

3) What are the emerging questions that come up for you?

4) What personal commitments will you make around these ideas moving forward?

One of the key lessons of this conference is the importance of creating collaborative, intentional conversations that enable listening, sharing, and learning so we can thrive in the shifting or shifted world. I am up for the conversation, and if you are too, maybe we can talk.  I am not a big power leader in the CCAR or URJ, but I am a rabbi, like you, who thinks, worries, gets excited about and makes action commitments too.

Rabbi Wendi Geffen has served as one of North Shore Congregation Israel’s rabbis since 2002. She can be found on twitter @wendigeffen and blogs at www.rabbigeffen.blogspot.com. 

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CCAR Convention News Rabbis

Leading the Shift: The CCAR Convention Opening Program

Rabbi Steve Fox, Zev Yaroslavsky, Tiffany Shlain, Dr. David Feinberg, and Rabbi Asher Knight.
Rabbi Steve Fox, Zev Yaroslavsky, Tiffany Shlain, Dr. David Feinberg, and Rabbi Asher Knight.

The stated objective of this year’s CCAR Convention is, in part, “…to engage colleagues in deep conversation on the issues about which they are passionate.”  Tonight’s opening program was designed to initiate this series of conversations by offering short talks presented by thought leaders in other fields: medicine, politics, and multimedia art.  Each of these exceptional figures – Dr. David Feinberg, Supervisor Zev Yaroslavsky, and filmmaker Tiffany Shlain – offered perspectives on how to “lead the shift” by drawing on their own personal experiences of challenge and success.

I loved Supervisor Yaroslavsky’s comments about the messy work of political coalition-building, and was energized by Shlain’s ideas about the overlapping “participatory revolutions” that we see around us today in the world of culture and technology.  More than anything, however, I was moved by the comments of Dr. Feinberg, who is the President of the UCLA Health System and CEO for the UCLA Hospital System.

Feinberg talked about the way he succeeded in transforming the UCLA hospitals after he took the helm – humbly pointing out that he had no formal training and suggesting that he had had no appreciable experience to recommend him for the post.  He spoke about how he brought about a system-wide shift in consciousness by insisting that members of the hospital staff become radically patient-centered at all levels, from hospital parking attendants to neurosurgeons in the operating theater.

The reorientation that Feinberg brought about was massively sprawling in its scope, but he suggested that it could be boiled down to focusing hospital employees’ attention on improving one single statistic: the number of patients who responded positively to a simple question: “How likely are you to recommend us to a friend?”

Feinberg’s idea is not a new one; in fact, it was documented and explored at length by Fred Reichheld several years ago in his book The Ultimate Question (Harvard Business School Press, 2006).  Reichheld argued that the way customers answered this question would be the most revealing metric that predicted a company’s long-term growth and profitability.  But Feinberg has been uniquely successful because he recognized that this mode of assessing a business’s success and effectiveness can be translated effortlessly to the healthcare field as well.

I’d like to suggest that the same thing is true for the not-for-profit realm, and specifically for the landscape of Jewish communal institutions.

I wonder what Jewish life would be like if our communal leaders – clergy, lay staff, and volunteers alike – spent their time being obsessively focused on improving their constituents’ answers to that question.  What would our communities feel like if we were single-mindedly devoted to exceeding members’ wildest expectations of us and our institutions?  What could the future become if every Jewish professional set out to turn every interaction as an opportunity to turn constituents into evangelists, to transform them into walking billboards for our organizations, celebrating the wonderful services we provide and the inspiring missions we embody?

I have participated in numerous conversations with colleagues who lament declining membership numbers, shrinking dues revenue, and an overall diminution of k’vod ha-rav, the respect traditionally accorded rabbis as spiritual guides and communal leaders.  The beauty of Feinberg’s approach  is that it recognizes that prospective patients are influenced most powerfully and effectively by the testimony of their friends and peers – not necessarily by the expertise of doctors or hospital staff.  The same would be true if we succeed at carrying this approach into the world of Jewish communal work; unaffiliated, unengaged, and uninterested Jews in our communities are much more likely to be convinced to walk through our doors if they receive impassioned recommendation from a friend whose judgment they trust.

Feinberg’s strategy proved revolutionary, which is particularly exciting given the simplicity of the approach.  Its success and its simplicity both recommend it to us rabbis, who have nothing to lose and everything to gain from employing it.  When I leave Long Beach and return home to my own organization, I will look forward to doing my part to “lead the shift” by concentrating on improving the way my constituents answer this simple and potent question, and I hope that my colleagues across the country will do the same.

 

Rabbi Oren Hayon is the Greenstein Family Executive Director at the University of Washington Hillel.

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Ethics General CCAR News Rabbis

Immigration Reform: A Renewed Call to Action

potsdam01Immigration is an age old topic that we as Jews have been considering from the beginnings of our history.  Welcoming the stranger is not a new concept for us.  We know that the Torah commands us “You shall not wrong a stranger or oppress him, for you were strangers in the land of Egypt (Exodus 2:20).  For Jews in particular, we understand and empathize with “welcome the stranger” as we are a people oft denied basic liberties throughout our history in the Diaspora.

Now fast-forward thousands of years.  Many of you, like me, are the children of immigrants who came to this country as strangers.  My parents fled a war-torn Europe that offered them no hope; that sought to take their lives because they were Jews.   America for our parents was the Goldeneh Medina, a place of that offered them a new life with economic and religious opportunity.   Growing up, we always heard the stories that helped us know that the United States was a beacon of light and hope to them, as it was to generations who arrived before them and as it must be in the future.

While the waves of European immigrants faced their own trials immigrating to this country, and far too many have been turned away, there is no doubt how blessed we are that the United States opened its borders to European refugees.   And we remember those who fought the battle to open the doors of immigration which at times were closed, as well as our relatives and others turned away because of quotes and other restrictions

Today, the U.S. immigration system is broken.  We turn away or kick out those who can help build our intellectual, economic and social infrastructure; we IMG_3829criminalize those who seek a better life and deprive them of basic liberties; we subject far too many to policies and enforcement that are unfair and demeaning.  And, bottom line, we do not effectively prevent unauthorized immigration.

Our core values push us to fight for the right of the immigrant to be treated fairly and justly.  The Reform Rabbinate has for years pushed for a comprehensive approach: improve border security and immigration law enforcement, provide for a just and fair path to citizenship for those in the country without legal documentation, provide basic protections for workers, and be inclusive of LGBT families.

These are not new concepts.  For nearly 100 years, the CCAR has “urged our nations to keep the gates of the republic open” (CCAR Resolution, 1920).  In 2006, the Reform Rabbinate again declared that the CCAR:

  • Affirms that the United States is a nation of laws, to be enforced and respected to maintain a civil society. At the same time, we expect that — especially in a Constitutional republic founded on principles of human dignity — the laws must be both just and equitable.
  • Applauds and supports our nation’s leaders who call for comprehensive immigration reform, which would include a guest worker program and a path to earned legalization.
  • Commits itself to advocacy for an immigration law that improves border security, provides for guest workers, and for a “just and fair path to citizenship.”

The time is now for action – a unique opportunity in our society.  This week the Reform Rabbinate is taking concrete steps forward.  In the next few days and weeks, you will hear much more about Immigration Reform from the CCAR as we initiate Rabbis Organizing Rabbis, a joint project of the Reform Movement’s social justice initiatives: the Justice and Peace Committee of the CCAR, the Religious Action Center, and Just Congregations.   Reform Rabbis will receive support so to take action as individuals; involve community members (congregants and other constituents); engage and partner with the broader community; and, lead publicly and support the leadership of others.

The important work of Rabbis Organizing Rabbis offers the opportunity to unite the collective strength of the Reform Rabbinate – and the communities we lead — to unite on this truly important issue. The time has come press President Obama and Congress to pass meaningful immigration reform. I urge you to join in this important cause.