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Rabbis

[RABBINIC] RETIREMENT; WHY? WHEN?

At the end of the last Olympics in Rio de Janeiro (2016), Michael Phelps, 30, a highly decorated US competitive swimmer with 28 gold medals to his name, announced that this would be his last international competition. Mind you, this is the second retirement for Michael. The first one was after the 2012 London Games.

Some, like Michael, retire multiple times. Others retire but do not know what to do with themselves. And there are those like me, who call it quits without hesitation, after a satisfying career, but this one takes time and advanced planning.

Why and when people retire depend on various circumstances: e.g., health issues, moving to other communities, or sadly because they are terminated by their bosses. Others, however, choose to retire and often plan for it. I am among the fortunate ones who thought about ending my full-time career as a congregational Rabbi when I turned 65, about 13 years ago.

Throughout my life, I have always been associated with synagogue life. In my youth, even during Law School in Turkey, I acted as hazzan kavua (a permanent prayer-leader) in my Orthodox congregation in Istanbul. During my rabbinic studies at the Hebrew Union College in Cincinnati, Ohio, I held student pulpits in McGehee, Ark.; Jonesboro, Ark.; and Kokomo, Ind. After ordination I served in Buenos Aires, Argentina; Philadelphia, Pa.; Chicago, IL and, finally at Temple Beth Shalom in Needham, MA. But when I was about to turn 65, I decided it is time to stop.

The inspiration for retirement came from a rabbinic teaching. According to an ancient source, when Rabbis sat in the Sanhedrin (rabbinic court), they took their seats in a semi-circle fashion, with three rows of scholars facing the Chief Judge. When an opening occurred, they would move a judge from one row to a closer one from the front (Sanh. 4: 4). Later on, Rabbis, commenting on the significance of this move, stated, “It is better for people to say to you ‘go up,’ than for them to tell you to ‘go down’” (Midrash Rabba, Vayikra 1:5). What a wonderful insight, I said to myself. Having accomplished most of what I had intended to do in my professional life, I would retire at will, at the top of my career, instead of waiting for someone telling me, “Rabbi, you are getting older; it is time to take it easy!”

When Ines and I decided to take the plunge, we first went to a retirement seminar sponsored by the Pension Board of our rabbinic association (CCAR) to learn how to say good-bye. Then I approached my lay leadership and informed them of my plan. My president and board accepted our decision with regret, and offered us a wonderful retirement package, including health benefits, convention allowance and, most importantly, a “reserved” spot in the parking lot of our synagogue. This whole process took about a year.

After announcing my retirement to the congregation, we had a special celebration in May of 2003, which we enjoyed very much. On June 30, 2003, I turned in the keys to the office manager and walked away. Ines and I also decided to leave town and move to another suburb in the greater Boston area in order to allow my successor, Rabbi Jay Perlman, a total immersion in the life of the synagogue.

What to do after retirement? I now had more free time to spend with family. I taught, part-time, at Boston College, and now I am on the faculty of Framingham State University, much closer to my home in Ashland. MA, teaching Ethics to two different classes. Ines and I travel more, visit our children and grandchildren in California, and spend more time with our daughter and grand kids in our area. I help out Bet Shalom of Barcelona, an emerging liberal congregation in Spain. I also blog and lecture on a variety of topics. Recently, I learned how to play bocce!!!

I still keep an association with my former Temple. I am the “Rabbi Emeritus.” I give the sermon on the second day of Rosh HaShanah, a talk on Yom Kippur in the afternoon, and lead a discussion during an old-day Kallah (study session) for temple members. We, obviously, continue to see many of our friends in the Boston area, and our Rabbinic Study group of more than 30 years meets every Monday morning at our Temple building in Needham. But otherwise, I am not involved in any details of our congregational life. This is ably handled by other rabbinic colleagues.

This pattern has worked well for us. But it took thinking, planning, understanding and good will on both sides, mine and the temple leadership’s.

I highly recommend it to others who wish to follow a similar path.

Rabbi Rifat Sonsino, Ph.D. is celebrating 50 years as a CCAR Rabbi. 

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Prayer Rabbis

Prayer Revisited

For years, I led people in prayer. It was always clear to me that prayer operates on three levels—personal, communal, and universal.

On the personal level, I have always found prayer (mostly silent prayer, or meditation, while all alone) to be a form of spiritual therapy. In moments of extreme mental pain or extreme joy, it connected me with something much more powerful than myself, and anchored me in a safe harbor. While alone, it reassured me I was never alone.

On the communal level, it connected me with my people – amcha yisrael. Not only those with whom I prayed, but also with the entire Jewish people worldwide. It was always clear to me that personal prayer by itself is not enough. Prayer is much more powerful when it becomes a group experience, a spiritual support system, if you will, in which one does not pray only by oneself, but also as part of a community of faith that is able to fulfill the Talmudic dictum that the world stands on three things—Torah, or knowledge; avodah, or worship; and gemilut hasadim, or acts of love and kindness. All three are interrelated, and all three must come into play to make prayer effective.

As I became a student of religions, especially in recent years as a cruise rabbi, which gave me the opportunity to travel around the world and observe people at prayer everywhere, I found out that millions of people worldwide pray both individually and communally. I also discovered amazing similarities in both personal and communal prayer, East and West. While the form may differ, the essence is the same. All people everywhere pray for healing, for peace of mind, and so on. The two things I took away from this experience are, one, prayer is a universal expression of the human heart, which, in a sense, makes the entire human race one global community of faith; two, both personal and communal prayer continues to play a central role in the lives of people everywhere, as it has for centuries, and most likely will continue long into the future.

This brings us to the third level of prayer, namely, the universal. Here is where I find prayer to fall short of human expectations. By universal prayer I mean praying for what is known in Judaism as tikkun olam, repairing the world, putting an end to violence and war, and establishing a world order of—to paraphrase the Christian expression—peace on earth and good will towards all people. For years, I stood at the pulpit and I concluded the service with the words expressing the wish for a world at peace. As I grew older, I became more and more frustrated by the realization that I was mouthing words, and that the words I was uttering did not have the power to redeem the world.

Back in the 60s, when I first became a rabbi, I was very proud of my colleagues and teachers who played a leading role in the struggle for social change in America. America has come a long way because of their sacrifice, although it still has a long way to go. I am equally proud of my movement for the decision to ordain women, a decision which has greatly revitalized the movement. Thirdly, I am proud of my movement for its continuing work in making our liturgy more relevant and more inspiring than ever before. All these are significant steps towards repairing the world. But there is still one step missing, as I discuss in my new book, Why People Pray. We need to link up with all people of good will around the world, both people of the other faiths and of all movements for social betterment, and pursue a new universal language of prayer, in which there is no triumphalism or exclusivism, but rather the recognition that we are all travelers on a small planet, one species created by one cosmic source, custodians of this small planet, who can no longer afford to wage wars and engage in violence. This will be the first right step towards a true tikkun olam.

Rabbi Mordecai Schreiber, a member of Temple Beth El in Boca Raton, Florida, is celebrating 50 years as a CCAR rabbi.

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Rabbis

Reflections on 50 years in the Rabbinate

I was born in Bombay, India (now called Mumbai). I graduated with a Bachelor’s Degree in Psychology from St. Xavier’s College which is affiliated with the University of Bombay. Rabbi Hugo Gyrn, the first full time Rabbi in Mumbai, encouraged me to study at Hebrew Union College in Cincinnati.

As an undergraduate student I took an active leadership role in the Social Service League. We spent Saturday afternoons mixing milk powder with water and distributing this milk to children who lived with their families in ramshackle huts on the outskirts of a large cotton factory. In the summer we spent a week in a small village building a dirt road that would eventually connect the village to the nearest town. It was at this Jesuit College I was able to translate the values and ideals of Judaism into concrete action.

These experiences had a profound effect on my future rabbinic career. I was ordained at Hebrew Union College in 1966 with a Master’s Degree in Hebrew Letters. I was awarded the honorary Degree of Doctor of Divinity in 1991 for 25 years of rabbinic service.

My first pulpit was the Glasgow Reform Synagogue, the only Reform congregation in Scotland. Despite attacks and opposition from the Orthodox establishment, the congregation has grown. After this unique rabbinic experience I served as rabbi at two congregations in Western Pennsylvania, Beth Zion Temple in Johnstown and Temple Israel in Uniontown.

It was after ten years in the active rabbinate in Glasgow and Johnstown that I decided to practice what I had been preaching in the pulpit. As rabbi of a small congregation in Uniontown I was able to pursue many other professional and volunteer paths. I was appointed Administrator of the Fayette Mental Health/Mental Retardation Program (now called The Behavioral Health Administration). As a volunteer on the board and as the board president I discovered that Fayette County did not have many of the mandated services for people with disabilities.

With a Bachelor’s Degree in Psychology and a Master’s Degree in Hebrew Letters I assumed the challenging position of County Administrator. I taught myself the complex mental health system, proposal writing and the development of budgets of twelve million dollars. This enabled me to greatly expand the county program by establishing all the mandated residential and non-residential clinical services.

I served at Temple Israel in Uniontown for 27 years as Rabbi and 11 years as Rabbi Emeritus after retirement. I was Chaplain at Western Center in Canonsburg, Somerset State Hospital, State Correctional Institutes at Somerset, Waynesburg, Laurel Highlands and Fayette. I also served as Director of UVW Hillel, Spiritual Counselor at Albert Gallatin Home Care and Hospice. I was one of the founders and first Executive Director of Interfaith Volunteer Caregivers of Fayette which provides volunteer service to the frail elderly that enables them to stay in their homes rather than assisted living or nursing homes.

In Uniontown I was active in a number of social and civic organizations. I was President of Uniontown Area Clergy Association, Co-chair of the United Way of South Fayette, President of the Uniontown Rotary Club, Assistant Governor of Rotary District 7330, President of Executive Committee for Agency coordination, President of the MHMR Board, President of Interfaith Volunteer Caregivers of Fayette, Vice President/Treasurer of the Uniontown Jewish Community Center and an active member of the Fayette Lodge of B’nai B’rith.

While in Cincinnati I married Helaine Mazin of Louisville, Kentucky. We will celebrate our 54th anniversary in September. Our children Lisa Kaye and Braham Mazin were born in Paisley, Scotland. Lisa is married to Mark Chertok. They have two children, Adam David and Tova Rose. Our son, Rabbi Braham Mazin David, is married to Naomi Blumberg. They have two children, Asha Nissin and Avinoam Pukar.

Helaine and I now live in Pittsburgh and have become members of Rodef Shalom Congregation where we celebrated the 50th anniversary of my ordination at a special Shabbat Morning Service on June 18, 2016.                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                       —

                                         Rabbi Sion David is celebrating 50 years in the Rabbinate.  He retired in 2014. 

 

Categories
Rabbis

Rabbis on the Frontier

How much does being Jewish mean to you? Did you ever have one of those moments when studying about the Jewish martyrs during the Crusades when you asked yourself, “Could I do that? Would I be willing to die for my faith?” At the time, my feeling was, Of course! And then I had children, and the question became much more fraught.

I now know of a community whose passion for Judaism puts me to shame: I’ve made two visits in the last 12 months to Indonesia, a close neighbor of Australia which nevertheless remains a mystery to many of us. People scattered all across the archipelago have chosen to embrace Judaism despite the considerable challenges facing them. Most of them are former Christians (yes, there are many Christians in Indonesia, along with Hindus, Buddhists and even Confucianists!)  A close reading of the Tanakh has led them to feel that Judaism is more a reflection of the monotheistic ideal than Christianity. In addition, many of them have Jewish ancestry: an estimated 80% of traders in the Dutch East Indies Company were Jewish, and many of them put down roots in Indonesia.IMG_5380

Indonesia is a not a place where it is easy to be Jewish. Judaism is not one of the faiths recognized by the government. There is deep suspicion for the state of Israel, and that is often linked to Jews as a whole. In my conversations with the people I’ve met, I’ve learned that many of them have lost friendships over their choice, and a few have chosen to quit their jobs so that they don’t have to work on Shabbat. In Jakarta, a sprawling city of 25 million people, Jews may travel as much as 2 hours one way to reach the monthly Shabbat services. The Jakarta community rents a hotel suite, and those in attendance spend the whole of Shabbat together, praying, eating, and sleeping on mats on the floor. In West Papua at the opposite end of the country, a community of about 15 families saved for two years to bring me and Rabbi David Kunin from Tokyo over from western Indonesia for a visit. The monthly wage is about $200.

I am awed by their commitment to living a Jewish life. I am humbled. I feel that I, a life-long Jew and rabbi, am not doing enough, am not living fully enough as a Jew. As Nachman of Bratslav said in his tale “The Treasure,” sometimes we need to go far away to discover the truth which is close by.

Rabbi Shoshana Kaminsky serves Beit Shalom Synagogue in Hackney, Australia.

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Rabbis

Discovering Reform Judaism

My religious training began in Istanbul, Turkey in an Orthodox Jewish synagogue to which my parents belonged. I excelled in my studies and became not only a shohet (for chickens only) but also the hazzan kavua of my temple. When I discovered Reform Judaism in law school, it changed my life for ever. Now I could become a religious, as well as an observant Jew, in good conscience. During my military service in Turkey (1959-60), I applied to and was accepted by the HUC-JIR as a rabbinic student. After six months in Paris, where I studied at the Institut International d’Etudes Hebraiques, the now defunct French-Jewish progressive rabbinic school, I came to the States in the Fall of 1961.

After five years in Cincinnati I was ordained as a Rabbi and sent to Buenos Aires, Argentina as the representative of the WUPJ as well as the spiritual leader of Temple Emanu-El, a small liberal congregation of about 100 families. It was there that I got married to Ines Goldstein, my now wife of almost 50 years, and where our son Daniel was born. In Latin America I dealt with Orthodox opposition and Conservative competition but was successful in solidifying the foundations of Reform Judaism in Argentina. In 1969, I decided to leave the congregational rabbinate and was accepted as a graduate student at the University of Pennsylvania where in 1975 I received my Ph.D in Bible and Ancient Near Eastern Studies. Our daughter, Deborah was born in Philadelphia, where, in addition to my studies, I also became the Education Director of Main Line Reform Temple, in the suburbs, on a part-time basis.

My first full-time job was at North Shore Congregation Israel, in Glencoe, IL as the Education Director of a large religious school (about 800 students). In 1980, however, I decided to have my own pulpit and accepted an invitation to become the Rabbi of Temple Beth Shalom of Needham, MA where I remained for 23 years, retiring in 2003. During my tenure, I became active at Camp Eisner, was elected president of the Boston area Reform Rabbis, wrote a number of books on Judaica, served as the editor of the CCAR Journal, and trained many Mohalim/lot.

Since my retirement, I have been in academics, teaching part-time Comparative Religion at Boston College and now Ethics at Framingham State University (closer to my new home in Ashland, MA). In addition to my academic obligations, I continue to blog and lecture, and support, through trips and Skype lectures, a small but emerging Reform congregation in Barcelona, Spain, called Bet Shalom. I also love to spend time with my children and grandchildren, two in the Boston area and two in California.

In the 60’s Reform Judaism had a distinct style and philosophy. Even though there were differences of opinion among us, we all had a general idea of what Reform Judaism stood for: We supported progressive revelation; we believed in the immortality of the soul; we had a common liturgical style and a special prayer book etc. It is in the nature of Reform Judaism to be progressive and diverse. After all, the Centenary Perspective (CCAR, 1976) clearly states that “Reform Judaism does more than tolerate diversity; it engenders it.” Today we have many more theological differences among ourselves. We espouse different perceptions of the divinity, and we are all over the map with regard to ritual practices, making the rabbinate even more challenging.

When I was a congregational rabbi, I influenced my synagogue with my style of worship and thinking pattern. Being a non-theistic religious naturalist, my liturgy, sermons and writings reflected my philosophy, even though I tried not to impose it on others. My rabbinate taught me to be patient with people, empathetic with individuals, and accept greater diversity. I learned to be well organized, prompt with my appointments, always respecting time and place. I also assiduously set aside a few hours a week to study, for without it, I would have nothing substantial to teach.

Looking back, I consider myself very fortunate for having a rich and fulfilling life, and am grateful to the Reform movement in the USA for allowing me to realize my dreams.

Rabbi Rifat Sonsino, Ph.D. is celebrating 50 years as a CCAR Rabbi. 

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Rabbis

Rabbi Philip Berkowitz – Reflections on 50 years in the Rabbinate

First and foremost, my emphasis in the rabbinate was pastoral. I was blessed to serve two congregations. One in Pontiac, Michigan and the second in the Township of Washington in New Jersey. Early in my tenure in Pontiac (in the 1960’s), I was asked to serve on the Police Trial Board. I was reassured that the need to meet was rare. The first summer we had meetings every evening. Two cases regarding police brutality. The first we found the accused innocent. The second case the officers were found guilty. All of this during civil unrest. On Kol Nidre Eve, Pontiac was under a city wide curfew.  We managed to hold services with the understanding the police not subject us to the curfew. As serviced ended, I asked everyone to go directly home. In event some wished to ride around town, I would not visit them in jail. Such was the tribulations of a young rabbi.

In 1975, we moved to New Jersey where I served Temple Beth Or in the Township of Washington. During my rabbinate there I became involved in helping the homeless. I  also had to deal with a NIMBY (not in my back yard) issue. Temple Beth Or responded to my call. The battle was with local towns to permit congregations to house the homeless. Those battles were also won. In the years that followed, I was elected president of the Inter-religious Fellowship for The Homeless. It was a first for a Jew in Bergen County.

One extraordinary event in New Jersey stands out in my mind. We planned a community program, which had such a large turn out we had to move to a larger location.  We invited Elie Wiesel z’l to address the community. I was honored to introduce him that evening. Prior to the program we sat in a second floor office. We decided to step outside the office a see what was going on. The auditorium was filled. There were hundreds of teenagers there. Many of the came over to greet me. They did not recognize our guest who was nearby.  Elie observed all of this and was impressed with the turnout of young people. He was outstanding that evening. He changed his topic, and spoke to the teenagers. He was at his very best and everyone was moved and inspired.

Looking back on these chapters, they are mild in comparison to events of 2016. I thought I accomplished a great deal, but there is more that must be done. During the span of my rabbinate I prayed from the The Union Prayer Book, Gates Of Prayer, and Mishkan T’filah. So much has changed. Would I conduct worship services today as in 1966? NO! Today I would use more Hebrew and encourage more music. I would recommend the use of live streaming. There is a need that cannot be ignored in order to meet the needs of an aging population.

In 2001 we found a retirement home on the beach in Kennebunk, Maine. We moved there in 2003, the day I retired. In 2004, I became a conductor and volunteer operator at The Seashore Trolley Museum. Shortly thereafter, a president of NAORRR called me and asked if I was alright. Did I have to work to survive financially?  The answer was all was well. I had learned to operate old street cars from all over the world.  I went on to become Assistant Superintendent of Railway operations, a Board trustee, and its vice chairman. Never did envision that kind of retirement.  I have now retired from the Railway, and enjoy life at the beach. From our porch we have seen our 41st president skydive twice, as well as his boat stranded on the sand in front of our home. Such is the joy of retirement that Nancy and I share in beautiful Maine. It is here that our children and our grandchildren join us to enjoy the pleasure of retirement and share the way life is in vacation land.

Rabbi Philip Berkowitz is Rabbi Emeritus of Temple Beth Or, Township of Washington, New Jersey.

Categories
Books Rabbis

A Wedding Gift

Like the haggadah’s four children, wedding couples enter my office asking questions in different ways.  Some bring lists and show me photographs of the dress, the venue, the chuppah.  They are organized and take notes furiously.  A few are completely passive, deferring to their partners’ wishes.  Some have a general sense of what they want, and we talk it through together.  Others don’t know what’s possible, and need to be led.

I walk them through the steps of the Jewish wedding, explaining what’s required, what can be added or subtracted, and what can be adapted.  I strive to represent the Jewish tradition authentically.  I answer their questions dutifully.  I listen and make suggestions, anticipating complications.  (“It’ll hard to break the glass on sand.  Let’s make sure we have a thick board available.”  “How might your step-mother feel about that?”)

My job, in planning the ceremony, is to help the couple articulate and experience the ceremony that will turn two individuals into a family.

To do this more effectively, I run a quick assessment of each bride and each groom.  Following Myers-Briggs, I ask myself whether they are predominantly thinkers or feelers, and how structured they are.  Employing the Kolbe Index, I consider whether they’re most comfortable dreaming, organizing, researching, or visualizing.  We are most successful when I can speak their language, when I can anticipate and respond to their needs in ways that will land for them.

View More: http://brashlerphoto.pass.us/jesse-eric
Rabbi Dean Shapiro officiates Eric and Jesse’s wedding.

Researched and spontaneous.  Structured and free-flowing.  Oral and written.  Thinking and feeling. Couples bring to their weddings the tools they use in life.  They use the systems that are successful for them.

For all of these ways of processing, I find it helpful to present couples with a copy of Beyond Breaking The Glass, edited by Rabbi Nancy H. Weiner, at the end of our first session together.  In my Practical Rabbinics course at HUC-JIR, Rabbi Don Goor suggested we do this.  It’s been sound advice.bbtg5_sm

The couples who thrive on research use the book to look up the questions that occur to them between sessions.  The visual learners can read in black and white the very answers I’ve given them in person.  The dreamers have a foundation from which to consider options.  Couples with different styles can come together over the book’s pages, and make decisions together.  Brides and grooms can give curious or skeptical parents an authoritative answer, and everyone is reassured.

Most especially, I notice, the book helps the couple decide which words of commitment to speak.  Even though I’ve spoken and translated the options for them, it helps to read and discuss and practice such holy syllables.  They leave my office, after the first meeting, with a jumble of impressions and fears about which words to choose.  Having read and discussed them, they return clear and satisfied in their choice.

Perhaps most importantly, the book is a symbol of the care I’m showing them.  They know I’m on their side.  They feel special and looked after. With Beyond Breaking The Glass, every couple has truly been given a gift.

Rabbi Dean Shapiro serves Temple Emanuel of Tempe, Arizona.  

Beyond Breaking the Glass is available for purchase from CCAR Press.

Categories
Death Rabbis

Do it Yourself Goodbyes

“Daddy can fix anything,” my children brag, whenever I fail to manipulate a stubborn valve on my twelve-year-old’s clarinet or silence a menacing hiss from the pump in our fish tank. Of course they are correct. My husband and his family are proud do-it-yourself types: shoveling their own snow; filing complicated tax returns without assistance; and even lubricating the beast-like sewage ejector pumps that dwell in our basement. In a textbook case of opposites attracting, I had been raised in a family that excused ignorance in the basics of lawn mower or doorbell repair by claiming genetic links to centuries of preoccupied Talmud scholars.

At eighty-five years old, my mother-in-law refused to accept any help caring for her home or her ninety-four year old husband. Married almost fifty-two years, they tended to each like binary stars caught in each other’s gravitational pull. Each evening after dinner, they would clean their dishes, take out the garbage, and set the table once more in preparation for breakfast. In the first week of March, my father-in-law collapsed before he could sit down at the tidily set table for his morning coffee. The doctors told my mother-in-law to prepare to say goodbye. After being given this devastating news, my mother-in-law called me.

“In the event that he dies, he wanted you to give the eulogy,” my mother-in-law informed me in a strong, clear voice.

“What about the service? Have you called your rabbi?” I inquired, as my nose started to run, and my throat closed a bit.

“Our rabbi has that South American accent. Henry could never understand a word he said. You can read a few prayers, can’t you? Please.” She was asking me to lead the funeral.

Although for more than two decades my professional work has focused on Jewish education, I am an ordained reform rabbi. It’s not such a leap to think that I could officiate at my own father-in-law’s funeral. But I’ve always been rather shy, more comfortable leading a discussion in the classroom than standing in front of a congregation chanting prayers or giving a sermon.  I’ve officiated at funerals before, but most of the life-cycle events in which I participate are joyful ones. Weddings, Bar and Bat Mitzvah celebrations, and baby-naming ceremonies can be scheduled months in advance to coordinate with little league baseball playoffs or All County band. Graveside prayers often interfere with school pick-up and Hebrew school carpool. And they make me cry, even when I have not met the deceased.

“Are we really going to have a do-it-yourself funeral for Henry?” I asked my mother-in-law.

“He was a quiet man. He wouldn’t want a long service. No more than ten minutes,” she instructed me.

When one of the fish dies in that tank of ours, it takes me at least five minutes to provide a proper send off. “This purple and yellow fairy fish lived here for two years darting around the rocks and corals with the blue damsel. May she return to the large sea, and may her memory help us treasure the beauty of this world.”  Then, one of the kids flushes the toilet, and we make sure no one else is missing an eyeball due to white spot disease or “ick.”

I didn’t want to give my father-in-law any less of a tribute than I would do for a fish. Almost a generation older than my own dad, Henry was more like a grandpa. With his shock of white hair and his thick accent that made you believe that somehow you had magically learned to understand German, even though he was speaking in English, he would pat me on my head in the same way he did to our children, and say, “you’re a good girl.” Good sounded like “goot.” He had fled from Nazi Germany as a teenager and built a life here in America. A natural athlete and artist, he loved to eat, especially my mother-in-law’s plum cake, which he called Pflaumenkuchen.

I called my dad for advice. “I don’t want to cry and ruin everything,” I told him on the phone. “I know it’s not a tragic loss, but we’re so very sad.”

“It’s okay if you cry,” my dad calmed me.

“Wouldn’t you rather have someone who loved you say goodbye than a stranger?” My dad continued.

I came up with all sorts of excuses. In the end, I couldn’t disappoint my mother-in-law. I knew that she would hate for that Portuguese-speaking rabbi to drive all the way out to the frigid cemetery in New Jersey to make a few blessings for a man he barely knew.

The hardest part of the funeral happened the night before when I needed to herd my husband, his brother, and their mother to my kitchen table so I could organize the service. In any other circumstance, I would be the respected clergy person, and everyone would sit down docilely. But on this day, no one wanted to plan the details. That would mean my father-in-law was really gone, and not just slowly winding down to the end of a long life like an old Bavarian clock.

Late into the night, I typed out the eulogy. The next morning, we held the brief service, which lasted for more than ten minutes. The grandchildren read excerpts from Ecclesiastes and helped shovel clods of wet dirt onto their grandfather’s coffin. Our feet were covered in mud.

I was glad not to have subcontracted out this task. Honored to recite the prayers for my almost grandpa, my father-in-law, I said farewell to him and retold his story.  I did not carry his casket like a strong pall bearer, but I did utter the words to “El Malei Rachamim,” invoking a God we hope to be merciful who will watch over Henry’s soul, as it returns to its source and becomes one with the earth again and everything that ever lived on land or water and in our hearts.

Rabbi Sharon Forman was ordained as a rabbi in 1994 from the New York Campus of HUC-JIR and has tutored Bar and Bat Mitzvah students at Westchester Reform Temple for the past decade. She contributed a chapter on the connection between breastfeeding and Jewish tradition in The Sacred Encounter: Jewish Perspectives on Sexuality. She lives in Westchester County, New York with her husband, three children, and their new puppy, Sammi.  This blog was originally published on Mothers Always Write.

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Rabbis

Naming our Puppy: A Biblical Task

In Breishit, God parades all of the animals in front of the first human, Adam, who names them effortlessly according to the way they look and behave. The rabbis imagined a fascinating prequel to this scene. In Breishit Rabbah 17:4, God first approaches the ethereal angels with this very important task of assigning names to all of the hairy, feathered, and slithery creatures. The Midrash teaches that those perfect heavenly hosts, however, were unable to complete the mission of naming the animals. Only Adam, with his first-hand knowledge of life on earth, was up to this challenge.

This week, our family will be adopting a puppy. Along with purchasing food and squeaky toys, we have had to figure out a name for this furry creature. Of all of my many concerns over bringing an animal into our home, I never thought that giving it a name would be so difficult. The dog’s chewing on shoes, homework, and furniture; soiling carpets and floors, whimpering at night; contracting single-celled intestinal parasites from ingesting bird droppings- these were my worries. Finding a name for a cute dog didn’t seem so arduous. I’ve bestowed Hebrew names on dozens of babies, whose parents were grateful for my suggestions. Over the past decade and a half, my husband and I sailed through the challenge of assigning what we consider lovely first and middle names to our children. Evoking images of Biblical queens, military leaders, strength, and virtue, these names sounded modern, yet nodded respectfully to a treasured past. The initials of our daughter’s name even managed to pay tribute to no fewer than four of her deceased great-grandparents and one beloved great-aunt. How hard could it be to name a dog?

By making the naming of the puppy a democratic process, we opened ourselves up to a multitude of dissenting opinions. My husband, who is still in shock over the imminent approach of a pet, abstained from all pertinent naming discussions, making me the single adult voice in the conversation. I prefer names with some literary or cultural resonance that acknowledges the past, a great work of literature, or a charming reference to a work of popular importance. Scout, Guinevere, Groucho, or even Adrian topped my list of potential monikers. Can you imagine calling to the dog outside, “Yo, Adrian!” It would never get old. I even held back my list of exotic Biblical names: Muppim, Chuppim, and most notably Shlomo-Zion Ha-malka.

My children, however, had different notions of the perfect pet name. Staunchly rejecting all cute labels that referred to foods or desserts, they preferred names with a vocal punch. My daughter was wedded to names with strong consonants in the middle, like Parker, Charlie, Jessie, and Maggie. My sons loved the names, Danielle and Teddy.  “Who are these people?” I asked them. “What qualities are we bestowing on the puppy when we name her? Don’t you want to give her a beautiful name with some history? Don’t you want to name her something that evokes an image of a ballerina or a warrior or a musician? Don’t you want to name her something clever?”

I’m no angel, and I am not cut out for the task of naming animals. After an ulcer-inducing breakfast at which no one could agree on any suggestions, it seemed that we would be calling our new housemate, “Dog.” My fifteen year-old daughter hatched a compromise. She handed out four index cards to each person in the family except for my husband who was at a meeting and pledged to abide by the results. “Write down four names that you would happily give to the dog,” she instructed. Then she arranged the index cards onto the floor like an old-fashioned concentration card game. “Everyone takes a turn and flips over a card with a name he or she can’t stand for the puppy. Whichever card is the last one standing will be the dog’s name.” It seemed simple enough. “Giselle” immediately was overturned. I nixed “Parker.” The Marx Brothers’ names bit the dust, as well. Finally, the only name that remained was “Danielle.” When my husband came home from work, he asked how the naming process went. “Danielle?” he said quizzically. “What kind of name is that for a dog?” We were back at square one and needed help of Biblical proportions. Out of nowhere, my ten year-old suggested, “Sammi.” My husband and I had actually considered naming both of our sons Samuel, but neither of those bald seven pounders quite looked like a Sam at birth. Miraculously, everyone agreed to Sammi for this newest family member.

On Friday morning, we plan to pick up our newest family member, Sammi. When I made an appointment for her at the veterinarian, the receptionist asked if her name was Samantha or just Sammi. “I don’t really know,” I confessed. We’ll have to meet her first to figure it out. Sometimes in life, after all, we have to name ourselves.

Rabbi Sharon Forman was ordained as a rabbi in 1994 from the New York Campus of HUC-JIR and has tutored Bar and Bat Mitzvah students at Westchester Reform Temple for the past decade. She contributed a chapter on the connection between breastfeeding and Jewish tradition in The Sacred Encounter: Jewish Perspectives on Sexuality. She lives in Westchester County, New York with her husband, three children, and their new puppy, Sammi.

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chaplains Rabbis

What it Means to Be American: Reflections on Memorial Day

Francis Salvador was the first Jewish American to die in service to America.  He was the kind of person that Jacob Marcus z”l  would have talked about.  He was born in England to a family that was Spanish and Portuguese.  He left his wife and four children to come to the New World in 1773.  He was the first Jew elected to the Provincial Congress in the colonies, and was an advocate for independence.  He was also a slave-owner.  On July 31, 1776 he was shot in a battle against British loyalists and Cherokees and scalped.  He died at age 29.

Salvador could be described in many ways in our age of identity politics.  He was an immigrant.  A Jew. A revolutionary.  A racist slave-owner.  A Settler.  A politician.  An adventurer.  A businessman.  A father and husband.  A soldier.  He was all of these things, and none of them.

In this moment in our nation’s history that finds our country more bitterly divided than in my lifetime, and almost as divided as it has ever been in our history, it is worthwhile to remember Salvador, and those like him.  The descriptions of those with whom we disagree has degenerated into easy hate-filled epithets but the reality is so much more complex than that.

On Memorial Day, we pause for a moment and to remember those who have given their life for this Republic, and the cost of building and preserving it.  Memorial Day began as a day to decorate the graves of those who died in our Civil War.  It was meant to remember those of the Confederacy as well as the Union. In life, they were native born and immigrant, Irish and English, German and French, Jew and Christian, pro-slave and anti-slave.  Freed slaves and those who had enslaved them.  But in death, they were equal.  It has been this way since this nation was first imagined. In death, they were, ultimately, Americans.

If we could all truly appreciate the significance of this, perhaps our political conversations would be more focused on the issues and less on heaping hate on those who disagree with us.  The ideal of what America means, and what it could be, has inspired men and women to give their lives for 240 years, since the death of Francis Salvador.  For 240 years, America’s sons and daughters have given all for a country governed by law and committed to freedom.  It is up to us to decide whether there will be another 240 years to come.

Rabbi Steven Ballaban serves as a Chaplain in the United States Navy.