Category: Rabbis

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I Am the Glass: A Reading for Yom HaShoah

Unknown-1I am the glass

Once clear, smooth, perfect.
Protecting the store, the home,
the eyes.

I am the glass.
Shattered now, broken, sharp,
dangerous.

I am the book.
Once a source of peoplehood,
philosophy and learning.
Inspiring the spirit, the mind,
the person.

I am the book.
Burning now in a flame of hate.
A precursor to the fate of a
community.

I am the synagogue.
Once the house of learning,
the house of prayer, the house of
gathering.

I am the synagogue.
Aflame now, the end of
an era of safety in Europe.

I am the rabbi.
Once a teacher, a leader,
a dignified transmitter of Torah.

I am the rabbi.
Humiliated now on the streets
of Germany.

Forced to choose between
desecrating the Torah
and surviving the night.

I am the child.
Once carefree and innocent,
Laughing, playing, free.

I am the child.
Terrified now as they take
my father away
Shaken by an evil in this night.

I am the glass.
Repaired now by a People
that will never give in.
A window into a future of hope,
of goodness and peace.

I am the glass.

Rabbi Karen Bender is at Temple Judea in Tarzana, CA.

 

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CCAR on the Road Ethics Rabbis Reform Judaism

Recalling MLK Jr and Maurice Eisendrath

An e-mail arrived from the indefatigable Art Waskow reminding us that April 4th is the anniversary of the assassination of Dr. Martin Luther King, Jr..  The reminder included a photo from a demonstration at the Arlington National Cemetery along with valuable excerpts from King’s prophetic remarks about Vietnam delivered at Riverside Church.

From L to R: Rabbi AJ Heschel, Reverend Martin Luther King Jr., Reverend Ralph Abernathy, Rabbi Maurice Eisendrath, Rabbi Everett Gendler
From L to R: Rabbi AJ Heschel, Dr. Martin Luther King Jr., Reverend Ralph Abernathy, Rabbi Maurice Eisendrath, Rabbi Everett Gendler

The photo showed Rabbi Heschel to one side of King, and this prompted me to look at another photo of that demonstration.  In this fuller one, King is flanked on the other side by Rev. Ralph Abernathy and Rabbi Maurice Eisendrath carrying a Torah, and beside them a youngish flag-carrying rabbi from Princeton, NJ (the latter, I).

I feel moved to share this with you on what will be the 45th anniversary of King’s tragic removal from our midst because we often forget to mention Maurice in the reminiscences about King.  The Arlington National Cemetery ceremony was important, moving, and not heavily attended by public figures.  Notably absent were any representatives of the Urban League or the NAACP.  They disapproved of King’s challenging publicly the morality of our policy on Vietnam since LBJ, supporter of civil rights, was also the primary advocate of that very policy.  But at this particular event there was Heschel’s blessed supportive presence, and there also was Maurice Eisendrath carrying a Torah in further support.  Those of us who knew and cherished Maurice are fewer with the passing of the years, so this seems an appropriate time to mention him with the respect and affection that so many of us felt for him.

That Maurice came with a Torah to this particular act of moral witnessing captures perfectly some of his most admired qualities.  This march, held on the sacred ground of our national cemetery, was solemn, not high spirited.  It absorbed the painful testimony of surroundings that expressed human dedication, courage, suffering and sacrifice..The stated proposition of the march, that our engagement as a nation in Vietnam betrayed the basic American values for which these deceased had offered their lives, was not at that time a crowd pleaser.  Pragmatic institutional calculations probably said, not great for UAHC fund raising, especially among big givers, and Maurice dearly loved and devoted his life to that institution. But justice is justice, the truth must be proclaimed, and so Maurice proclaimed it in his characteristically vigorous, energetic way.  The real bottom line for UAHC (now URJ), after all, was prophetic Judaism, and Maurice was accountant par excellence in those calculations.

At this especially difficult period in King’s life, severely criticized by the leaders of the major civil rights organizations, suffering daily threats to his own life and to his beloved family, can we imagine what the presence of Rabbi Heschel, Rabbi Eisendrath, and the sefer Torah must have contributed to King’s morale and sense of Divine support?  The attached photo may convey some of the mood.

As in life all of us were and are able to offer support to the righteous among us, so do the memories of those righteous ones, of King, of Heschel, and of Eisendrath, bless and sustain us.

Rabbi Everett Gendler is retired and lives in Great Barrington, MA.  

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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).

ht_mark_burnett_and_roma_downey_bible_lpl_130227_wg

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.

9780827606975_p0_v1_s260x420

 

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

Categories
Israel News Rabbis

Obama’s Trip to Israel: A Rabbi’s Perspective

obama speechI’ve had a running dialogue with a friend in my congregation over the past four plus years.  I know I’m not the only one to have experienced this exchange (or something akin to it.)  My friend, let’s call him “Sam,” will approach me – at the Oneg Shabbat, at other congregational events, when we meet elsewhere in the community, and quite often during our recent congregational trip to Israel (in late December) when Sam joined the group for his first-ever trip to Israel.  The conversation often starts with something like, “So Eric,  “Is Obama good for Israel?”  Sometimes it’s “Don’t you realize that Obama is no friend of Israel?”  Once in a while it’s been, “Don’t you think that deep-down Obama is not only really anti-Israel but perhaps a bit anti-Semitic?”  Recently – every week in the past month plus, it’s been, “So what do you think about Obama’s upcoming trip to Israel?”

Some of you are smiling because you, too, have either been asked, or have yourselves asked some of these questions.  My reply to that last one over the past weeks, not uniquely my own, has been “there are those who’ve been angry with the President for not visiting Israel during his first term in office.  Now they’re angry that he’s going.”

Let me admit, I, too wish our President had visited Israel, as President of the United States during his first term in office.  I don’t know if it would have changed much on the ground – and we’ll never know. But I also remind myself, this was not Barack Obama’s first visit to Israel.  It was President Barack Obama’s first visit to Israel.  We can’t change the past.  “Should have,” “would have,” “wish he would have” don’t help us going forward.  And now, our President has visited Israel.  In fact, he’s only just left on Air Force One for the next stop on his trip.

Like many, I followed the news of the President’s visit to Israel.  I’ve read the various commentaries.  Courtesy of YouTube early this morning I listened to the President’s address at IMG_4022
Binyanei Ha-uma – the Convention Center in Jerusalem.  It would have taken less time to read the transcript, but I wanted to hear his voice, see his face and hear his interaction with those seated in that hall where I myself have sat at many a performance and conference over the years. I sat down, imagined myself in the audience – both within the hall and beyond – and listened to the President of the United States address those assembled “around me” and those listening in from around the world.  Thus far, I’ve tried to steer clear of the commentary on his speech.  I wanted first to reflect on my own kishkes, my own gut and how I am feeling about what I heard.

I am proud of my President for the message he delivered yesterday in Jerusalem.  Do I agree with 100% of what he said?  Not quite.  But I found his message powerful, honest (and I do believe that he honestly spoke what is in his kishkes).  I also found his message to be respectful of our Jewish heritage, our Jewish past, of Israel’s history, her leaders in generations gone by, and her peoples’ existential realities.  I also found his message to be clear and forthright when it comes to the need for Israel – and others – to not “give up” on peace, no matter how hard the road to peace may be.  I found his call for justice to be consonant with what I believe is at the heart of our Jewish tradition’s value system.  I found his clear-throated call for “two states for two peoples,” and his acknowledgement that this is about the young people, the children and their future to be spot on.

I would like to believe him when he identifies Mahmoud Abbas and Salam Fayyad as Israel’s true partners for peace.  I would.  But my kishkes are in a knot on that question.  President Obama’s clear denunciation of Hezbollah, Hamas, Iran, Assad and his acknowledgment of the challenges of Israel’s difficult neighborhood and the events of the past two years in that neighborhood are realistic, not starry-eyed.

I applaud President Obama for his repeated reprise of the unbreakable bonds between Israel and the United States. I believe he means it.  But I also applaud him for acknowledging that the easy road would be unqualified and uncritical support for whatever Israel’s leaders and people do.  Again and again, he noted that ultimately it is for Israel and the Palestinians to resolve their differences and to choose their paths. At the same time, he called for sanity and responsibility as he called for justice and the pursuit of peace – not with blindness, but with open eyes, and a sense of reality to what actions create obstacles that prevent any progress towards what most Israelis and most Palestinians ultimately want – to live their lives.

148591_455673200821_6598853_nDuring our congregational trip to Israel in December we visited a school in the Arab Israeli village of Nahaf, near Carmiel in the Galilee.  We met with Rabbi Mark Rosenstein, who lives in the nearby community of Moshav Shorashim, a small community in the central Galilee, founded in the early 1980’s by a group of young American immigrants. Mark has worked as director of the Makom ba-Galil, a seminar center at Shorashim that engages in programming to foster pluralism and coexistence.   After speaking to our group about the challenges between Israeli Jews and Israel Arabs, he introduced us to a group of Israeli Arab high school students from the village who sat with us, first in small groups, and then in one larger circle to talk about their lives, their hopes and their dreams.  I will never forget “Sam’s” words to me as we boarded the bus after our time with the students which went something like this: “These are wonderful kids.  They deserve a wonderful future. I hope that we can make that happen.”  So today I say to Sam: “How do I feel about President’s visit to Israel?  I feel very good about it.  He called Israel – and the Palestinians — to work towards the same future you spoke of as we boarded our bus that day in December.”

These past few days have been about words, photos, symbolism and yes, politics.  President Obama’s speech in Jerusalem yesterday was also about the affirmation of the enduring and unbreakable bond between our two nations, about the acknowledgment of the enduring thirst for security and freedom which we Jews will celebrate and study in the coming days of Pesach. They were also an straight-forward call to pursue justice and peace that we needed to hear. Bechol dor vador—“in each and every generation we are obligated to see ourselves as having gone forth from Mitzrayim – from Egypt.  May these past few days, and the reflection both here and in Israel, upon what we both have seen and heard be part of our reflection of what it means to us in this Pesach celebration to go forth from our MItzrayim.  Some read Mitzrayim as the “narrow places.” We all have our “Egypt” from which we want to move towards greater freedom and security.  May these days – their images, the words spoken, the symbols – inspire and infiltrate our recounting of the ancient tale as we find our generation place in the “obligation to see ourselves as having gone forth from Mitzrayim.”

Mr. President – perhaps we’ll see you yet again – “Next Year in Jerusalem” – in a city moving closer to that dream we all hold – Ir Shalom – a city of peace. A big dream?  You bet.  But when have we Jews not been dreamers at the same time as we are realists?

(Now I’ll go see what all the talking heads are thinking!)

Rabbi Eric S. Gurvis is the Senior Rabbi of Temple Shalom of Newton, Massachusetts

Categories
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.

 

 

Categories
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.