Categories
News

Wonder Woman is My Rabbi: A Fangirl’s Jewish Review of the Latest Addition to the DCEU

Let me start out with an admission: I am an unabashed fangirl of DC comics’ pantheon of characters. Ever since I secretly watched Batman: The Animated Series in my parents’ basement, I adored every hero (and some of the villains) DC produced. I still occasionally watch Justice League Unlimited as a special treat to myself. So, let’s just say I expressed more than a little excitement when DC and Warner Brothers announced Wonder Woman’s* emergence onto the silver screen.

Admiration is one thing; but why would a rabbi laude a Greek-myth-inspired pop culture icon? It boils down to three things.

First, love.

I do not mean romantic love. Yes, that is in this film, but most of all, love of family and love of humanity drive Diana. Her love evolves, starting simply and then eventually acknowledging humanity’s complexity and imperfections. She sees humanity’s darknesses, and consequently, experiences disappointment. Nonetheless, she still loves the human race. That love drives her to reexamine her own choices and capabilities. It deepens her understanding of herself and as a result, her powers amplify. This is not totally dissimilar to how the Bible sees love. In the Torah, the word love first occurs not between romantic partners, but as God’s description of a familial relationship, between a parent and a child (Genesis 22:2). Later usage of love includes romance (for example, Genesis 29:32), but it also commands how strangers should treat one another (Leviticus 19:18). It even defines humanity’s relationship to the divine (Deuteronomy 6:5) and God’s attachment to humanity (Deuteronomy 7:9). These different kinds of love characterize Wonder Woman as well; they turn her from a specially trained individual with powerful abilities into a hero.

Second, wonder.

Her power levels are equal to Superman, and she is a better trained fighter than Batman. However, Princess Diana of Themyscira is not just wonderful. She is full of wonder. Throughout the movie, Wonder Woman sees the world through fresh eyes. This enables her to experience a whole rainbow of feelings, earnestly and fully. Indeed, sorrow washes over her, but joy and happiness flood her as well. In his commentary on Genesis 9, the 11th century scholar Rashi connects the concepts of wonder and awe to the Hebrew word for life. I love this connection; when we open ourselves to wonder, to awe, even to fear, life becomes more vivid. Particularly throughout this film, we witness Wonder Woman’s understanding of life deepening and blossoming with each new experience in the greater world.

Third, values.

Wonder Woman consistently follows her heart; she makes every attempt to adhere to the traditions which guided her formative lessons. Her values propel her choices. In modern parlance, she lives a purpose-driven life. In her final conversation with her mother, Hippolyta begs Diana to remain on the Amazonian island; in return, the princess asks “but if I stay, who will I be?” This moment contains echoes of Rabbi Hillel’s famous statement “If I am only for myself, what am I?” (Pirke Avot 1:14) Wonder Woman knows that if she refuses to help when she can, she will betray not just others, but also herself. Her values guide her heroism.

When we empower ourselves to live according to our values, continuously seeing wonder in the world around us, and allowing love to color our choices, we set ourselves on a path of living as best as we can. We guide the hero that resides within all of us to emerge. And in this way, any person can become Wonder Woman.

*When I say Wonder Woman, I am referring to the version of the character as seen in Patty Jenkin’s 2017 film Wonder Woman. There are many versions of this 75 year old character, including some terrible re-imaginations during 1990s when she was forced into biker shorts after losing her title to Artemis, but for the purposes of this blog, we are sticking to the most recent cinematic incarnation of Wonder Woman. Which, actually, I think adheres fairly well to this character’s essence.

—

Rabbi Lauren Ben-Shoshan, M.A.R.E., resides in Palo Alto, California with her lovely husband and their four energetic and very small children.

Categories
Social Justice

Religion and Relationships on the Road: A Deep South Pilgrimage

Racial justice is preoccupying many religious leaders.  As in too many other cities across the country, protests erupted in Charlotte last fall following the fatal police shooting of an African-American man.  As clergy we are called to help our congregations who want to deepen their understanding of systemic issues of racism.  Some of this education can occur inside our sanctuaries and social halls, and some requires building relationships across racial and religious differences outside our synagogue walls.

Dr. Martin Luther King and Rabbi Abraham Joshua Heschel learned that lesson well. They first met on January 14, 1963 at a Conference on Race and Religion in Chicago where they both were speaking and coincidentally quoted the exact same text from Amos (5:24) calling for “…justice [to] roll down like waters.”  That moment sparked a friendship that would move them to stand together in countless other cities and settings and would inspire generations of advocates for justice to embark on a similar path of civic engagement.

Photo by Sarah Ann Photos

This model of building relationships across racial and religious differences led me last week to participate in a Deep South pilgrimage with two churches (even though I had just visited Alabama for a Civil Rights trip with a group of women from the Jewish Federation three months before). I traveled to Atlanta, Selma, Montgomery, Birmingham, and Memphis with Charlotte’s Mayfield Memorial Missionary Baptist Church which is a predominantly African-American church and Myers Park Baptist Church, a liberal largely white church. The clergy who lead both these congregations are my partners in social justice work of our city. When I first spoke of joining them, my colleagues immediately acknowledged the legacy of Rabbi Heschel and the historic place of Jews in the fight.

What was it like to go on a Deep South pilgrimage with a black and a white Church?

It was a journey of connection and building relationships. Each morning on the bus we sang freedom songs and pondered questions with a new person sitting next to us: “When was the first time you learned about the Civil Rights Movement?” or “What calls you to be here today: scripture, story or relationship?”

Photo by Sarah Ann Photos

It was a journey of understanding another’s memories of pain. As we drove through Lowndes County, Alabama, through which the Selma-to-Montgomery March passed, Dr. Peter Wherry, Pastor of Mayfield, asked us to reflect on the fact that every tree could have been the execution place of an African-American soul, every stream could be where someone fled in fear seeking to clear the scent so that they would not be found by the police and their dogs chasing them, and every field could have been that of a sharecropper or a tenant farmer working for no wages.  When we visited the museum capturing the tent cities where these sharecroppers lived after they had been kicked out of their homes and off their fields for registering to vote, the items on display there were not history but our African-American travel partners’ memories.

Photo by Sarah Ann Photos

It was a journey of coming to understand each other’s vision for justice. Together as African-Americans and whites we crowded into the Dexter Avenue Baptist Church Parsonage where Coretta Scott King and her husband lived and their first two babies were born.  As the Civil Rights Movement gained traction, the phone calls of hate multiplied– sometimes thirty a day.  We saw the remains of where a bomb hit their porch. We stood in the study attached to King’s master bedroom where he wrote. We crowded into the kitchen where Dr. King had a midnight moment of his fear leaving him knowing that whatever his fate would be, his mission of working for equal rights was his calling.  Standing together, we recognized that the journey to justice was long and hard then and remains so today. It requires faith.

Photo by Sarah Ann Photos

In some Civil Rights museums, the presence of Jews who partnered in the pursuit of Civil Rights in the 50s and 60s was present, and in other museums their images and voices were painfully absent – written out of history. I shared stories of Jewish freedom riders, the role of our Religious Action Center where critical Civil Rights legislation was written, the thousands of Rosenwald schools established by the Jewish philanthropist in partnership with African-American Southern communities, and the work of Jewish refugee professors at historically black colleges, opening the minds of some of the travelers to history they never knew.

Racial justice is high up on the agenda of many liberal religious denominations in our country.  Yet our vision for equality and equity cannot be actualized in isolation – collaboration is required. Social justice and religion happen on the road — in relationships on the streets, in city halls of the community, even in courtrooms where cases are tried. The ladder of congregational civic engagement is rooted in relationships. The rungs expand to include social action, education, philanthropy, advocacy, organizing and being part of a larger movement. Each rung offers our congregants a Judaism that is expressed not only through uttering prayers in the pews but that is lived in the world.

—

Rabbi Judy Schindler is an Associate Professor of Judaic Studies and Director of the Stan Greenspon Center for Peace and Social Justice at Queens University of Charlotte, and is co-author with Judy Seldin-Cohen of an upcoming book from CCAR Press, Recharging Judaism: How Civic Engagement Is Good for Synagogues, Jews, and America.

Categories
Convention Israel News

WUPJ Connections 2017 – Different Languages, One Heart

Recently, I had the privilege of participating in the World Union for Progressive Judaism’s Connections 2017 conference in Jerusalem.  Joined by rabbis, cantors, lay leaders, rabbinical school students, and representatives from NETZER and TAMAR, the worldwide organizations for Jewish youth and young adults, respectively, this international convention gathers together Jews “me’arbah kanfot ha’aretz,” from the four corners of the globe, for four days of learning, prayer, and engagement.  It is the only meeting of its kind, bringing together over 450 progressive Jews from 30 countries.  Here we were, in Jerusalem, having journeyed from Australia and Austria, Brazil and Belarus, Canada and the Czech Republic, the United States and the United Kingdom, just to name a few.  And though they did not have to travel quite as far, there was also a strong, enthusiastic contingent from the progressive synagogues in Israel, as well as from the IMPJ and IRAC.

Attending this conference and hearing about the great strides we have made as an international movement, one could not help but swell with pride. From the opening of a new seminary in Moscow, the continued success of WUPJ camps, to thriving Jewish communities in places where the practice of Judaism was previously prohibited or discouraged; we have come so far!  Undoubtedly, liberal Judaism has positively impacted the lives of so many across the globe.  We are truly a global community of faith.

During this exciting and informative conference, we had the opportunity to hear from three different Members of Knesset, who each gave their perspective on the happenings in Israel.  We heard from innovators like Yosef Abramowitz, president of the Arava Power Company, Israel’s leading solar energy company, as he works to tackle the issue of climate change. Another highlight was a presentation from David Birnbaum, the CEO of Sodastream, who gave a thoughtful message on what it takes to succeed as a leader, while also speaking about his company’s achievements in creating a work environment that employs Jews, Arabs, Bedouins, and Palestinians.

And yes, you may have heard we made a little history together. Early on Thursday morning, we gathered together at Robinson’s Arch and held a beautiful worship service, the highlight of which was celebrating the b’not mitzvah of 13 women from South America.  And, if that was not enough, we then marched together, Torah scrolls in our arms, to the outer plaza of the Western Wall. Detained briefly by security, they let us pass, and we, an egalitarian, progressive community, were able to read Torah together and conclude our service, thankfully without incident.  What a moment!  And, speaking of important progressive milestones, we also experienced another “first,” as we celebrated Kabbalat Shabbat at Jerusalem’s “Tachanah Rishonah,” the First Railway Station, which is now a thriving cultural and culinary hub.  What made this evening so powerful is that it was the first time that eight progressive synagogues from the greater Jerusalem area came together for a Shabbat service.  As we prayed, sang, and danced together, 1,000 strong, we couldn’t help noticing how many people stopped to join us in joyously welcoming Shabbat.

For me, this conference is the ultimate expression of Jewish peoplehood. Though hailing from different countries and, in some cases, divided by language, we are nonetheless united by our shared faith and our progressive values. We share the same ideals, the same dreams, the same vision for the future.  And, as anyone who participated in Connections 2017 could tell you, that future is bright!

I invite all rabbis, cantors, Jewish professionals, and lay leaders to learn more about the WUPJ and consider getting involved.  Let’s all work together to support Reform Judaism across the globe, building progressive Jewish communities and nurturing future Jewish leaders, so we may continue moving from strength to strength!

—

Rabbi Joshua Lobel serves Congregation Beth El in Missouri City, TX and is a member of the WUPJ’s International Assembly.

Categories
Shavuot Torah

Standing At Sinai

If ever you meet a fellow Jew and you can’t place where you’ve met before, after a game of “Jewish Geography,” you might just concede and say, “well, at least I know we were together at Sinai.”  For it is said, that the souls of ALL Jews (even those who choose Judaism later in life) were together at Mount Sinai to receive and witness the revelation of Torah.

As we rejoice in the holiday of Shavuot- the holiday that commemorates the receiving of the Torah on Mount Sinai, we actually have an opportunity to remind ourselves that the Torah and the wisdom of Judaism continues to be revealed to us each and every day.

Thanks to my friend and mentor, Rabbi Jeff Sirkman I have learned to call any moment of revelation a “Sinai Moment,” in honor of the fact that we all have a chance to “stand at Sinai,” we all can have a sense of revelation that in some way deepens our connection to Torah, our faith and Judaism in general.

Without going into all the “mushy details,” for me, a major “Sinai Moment” in my life came on my second date with my husband. As he stood outside the Karaoke restaurant where we were to meet, I looked up and just felt a sense of revelation- I knew something was different, I knew I was experiencing something incredibly special in my life.  I didn’t know what exactly, but I knew something was being revealed to me.  Some of you may even be able to pinpoint one or hopefully multiple “Sinai Moments” in your own life.  Was it the birth of a child? Or when, thank God, you overcame something terrible in your life? Or was it something else?

Right now and at all times we should be open to witnessing a “Sinai Moment.” At this very moment, each of us can live out the words expressed in Deuteronomy 29:14, and be like our elders who stood at Sinai and those who weren’t there, but still accept Torah. We can make the decision to accept Torah, in that we must take on the challenge to live out what it means to be Jewish and to be part of a community, in whatever way it is revealed to you.

Like all of the souls at Sinai, we need to actively accept the yoke of being a Jew and being part of a community. Together it is up to us to do our part to remember the past, celebrate the present, and secure the future of Judaism by being open to “Sinai Moments” and all moments of Revelation.

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Rabbi Emily Losben-Ostrov serves Temple Anshe Hesed in Erie, PA.  She also blogs about the recent loss of her father at www.kaddishformydad.com

Categories
mental health

13 Reasons Why and What We Should Do About It 

We love spending time with the children of our congregation, and in doing so we learn so much about them – their needs, their wishes and of course the world they look to navigate each day. In building a safe, nurturing place at our synagogue where they feel safe communicating,  we often hear what they are watching, reading and talking about with their peers. Because of this, it has recently come to our attention that the Netflix original series entitled 13 Reasons Why (based on a popular novel by Jay Asher, 2007) is being watched and certainly discussed by many of our junior and high school students. We have also discovered this show is on the radar of the younger siblings of our preteens and teens. We are concerned about their developmental maturity necessary in viewing and digesting the intense nature of this program.

We felt it important to provide resources and support for our families and their teens and preteens. We know that other communities are addressing this issue too, and so we wanted to share some resources in case they’re helpful to others as well.

The series revolves around 17-year old Hannah Baker, who takes her own life and leaves behind audio recordings for 13 people who she says in some way were part of why she killed herself. The series graphically depicts a suicide death and addresses in wrenching detail difficult topics ranging from bullying, starting rumors, sharing compromising social media images, shaming, failing to be an “upstander”, sexual assault, drunk driving, drug use and not noticing the warning signs of impending suicide, or seeking adult help and intervention.

Mental health experts are torn; some suggest that that the show could pose health risks for young people who have suicidal thoughts, exposes viewers to multiple traumas and that it romanticizes the idea of suicide. Others suggest the show provides a valuable opportunity to discuss suicide risk with young people, as well as teaching them how to identify the warning signs of depression or suicidal thoughts among their peers.

The show is rated TV-MA, meaning the series may contain intensely suggestive dialogue, strong coarse language, intense sexual situations, or intense violence, which it does! But only parents can determine if the show is appropriate for their child. We recommend that parents view it for themselves, or watch alongside their children, but most certainly engage in dialogue with them about what they are feeling and thinking as they digest each episode. As articulated by the National Association of School Psychologists, this show might be an opportunity to better understand children’s experiences, thoughts, and feelings. But they will need supportive, understanding and caring adults to process it. Below are number of resources to aid parents and communities in that goal:

  1. National Association of School Psychologists’ Guidance for educators
  2. 13 Reasons Tip Sheet from SAVE.org and the JED Foundation
  3. Beyond the Reasons: (Also on Netflix) This 30 minute follow up to the series interviews the cast, producers and mental health professionals to discuss scenes dealing with the difficult issues.
  4. Suicide Prevention Lifeline:  or call 1-800-273-TALK
  5. A really helpful article for parents with great tips/advice if they are watching together!
  6. Psychiatrist Harold Koplewicz speaks about the danger of 13 Reasons Why.

Most importantly, we should let our communities and congregations know that we are here for them and their children. Sometimes these topics (and realities for some of our teens) are too painful and embarrassing to discuss with their parents. Educators recommend that parents remind their children to seek out connections and relationships with other adults. We can be those adults.

Our tradition affirms life and celebrates hope. Rabbi Gedalyahu Schorr teaches, “Just as the hurts from our past leave an imprint on our souls, all the joys from our future leave an imprint on our souls.” The pain, the trauma, and the darkness we experience along life’s journey may shake us, and scar us, and may even make it hard to find the courage to begin again. But our future joys are inscribed on our souls, too. Let us help those around us – most especially our young people seek the beauty waiting for them around the next bend, help them discover new opportunities that will bring light into their world, aid them in embracing more confidence, more light and more hope.

—

Rabbi David Gelfand and Rabbi Melissa Buyer serve Temple Israel of the City of New York. 

Categories
omer Social Justice

The Call to Account Will Continue

Last week’s parashah, Shemini, describes Aaron’s response to the unexpected, enigmatic death of his two sons: “And Aaron was silent” (Lev 10:3). The same verb appears in the book of Amos, when the prophet indicts the rich for exploiting the poor and subverting justice for the righteous and the needy. Amos warns: “Therefore the prudent will keep silent in such a time; for it is an evil time” (Amos 5:13).

Silence is one response to calamity; speech is another. During an address delivered on March 8, 1965, Dr. Martin Luther King, Jr. declared: “Our lives begin to end the day we become silent about things that matter.” The “American Values Religious Voices: 100 Days. 100 Letters.” campaign represents an attempt to resist silence and to speak out about the values that matter most to us, as Americans and as people of faith.

Starting on Inauguration Day on January 20, 2017, every day at 5:00 a.m. American Values Religious Voices has emailed a letter to the President, Vice President, members of the 115th Congress (through their Chiefs of Staff and Legislative Directors), and certain members of the Trump Administration. At the same time, a notice has gone out to over two thousand subscribers with a link to the letter posted on our website and publicized on social media @ValuesandVoices. Plus, a hard copy of each letter has been mailed to the President and Vice President.

These daily letters have been written by a diverse cadre of scholars of religion: Jews representing various affiliations, Christians from different denominations, Muslims, Hindus, Buddhists, Sikhs. The letter writers identify as African Americans, Latinx, Asians, Native American, and White. Go to the homepage of our website and look at the gorgeous mosaic of 100 faces. This is what America looks like. This glorious diversity is what makes America great.

The 100 letters articulate core American values rooted or reflected in our religious traditions, values like pluralism, freedom of religion, justice, truth, hospitality, compassion—just to name a few. Go to “The Letters” section of our website and look at the long list of values and topics addressed in the letters. You can click on any word—like “Empathy,” “Equality,” or “The Environment”—to to sort the letters and see how different authors treat the same subject.

For clergy, this archive of 100 letters offers a particularly valuable resource. Letter writers have responded in real time to the moves of the Trump Administration, with letters that confront issues in the news like immigration and the treatment of “the stranger,” the building of a wall, proposed budget cuts, the denial of climate change. Quotations from the letters can be used liturgically or homiletically; scriptural citations can be woven together for text study and interfaith conversations.

In the “Take Action” section of the website, you will find a link to a Seder Supplement and a Prayer for Our Country. The Prayer for Our Country compiles quotations from eight letters into a single composition that expresses our shared hopes for our country. The authors cited in this prayer mirror the diverse voices contained in this campaign, while highlighting our common aspirations for our nation. The prayer was officially debuted at my son’s Bar Mitzvah on April 1 and will be recited at HUC-JIR New York ordination on May 7. Think about adding it to your congregational worship and/or using it in interfaith gatherings.

Letter 100 has been written by American Values Religious Voices Advisory Committee member Elsie Stern, Vice President for Academic Affairs and Associate Professor of Bible at the Reconstructionist Rabbinical College, and also the sister of our new CCAR President, David Stern. Elsie compares the counting of a president’s first 100 days in office to the counting of the omer. She writes: “While the letters and the counting conclude, the call to account will continue.” I encourage you to use American Values Religious Voices as a resource as we all play our part in holding our elected officials accountable for preserving and promoting our core American values.

—

Rabbi Andrea L. Weiss serves as Associate Professor of Bible at the New York campus of Hebrew Union College-Jewish Institute of Religion. She also served as Associate Editor of The Torah: A Women’s Commentary, now available from CCAR Press.

Categories
Books Prayer

Heroic Prayer: Climbing out of a Pit of Sorrow into Vitality

“Why pray? And what is prayer, to you?” Rabbi Don Goor asked me as I sat in front of the crowd at HUC-JIR in Jerusalem last week. It was the evening of the Israel launch of my new CCAR Press book, This Grateful Heart: Psalms and Prayers for a New Day, and I was talking about my own recovery from trauma by writing prayers.

I began writing new prayers as an act of self-preservation. It was an effort to understand and to redirect my pain and grief after my wife passed away from traumatic brain injury eight years ago. I was looking for a way to climb out of a pit of sorrow into vitality. Prayer has been a doorway back to the love of life and the love of God. Each prayer I write strengthens my sense of God in the world. Writing brings me closer and closer to myself, our people and our God.

with Rabbi Don Goor at the book launch for “This Grateful Heart” at HUC-JIR in Jerusalem.

To pray is to be spiritually brave; to have faith in a power that operates beyond our basic senses. A force is created when the energy of words and emotions are combined with the intention of reaching out to God. We participate in this remarkably daring and courageous act because we believe prayer matters.

To continue to pray even when one doubts the connection between heaven and our prayers is prayer heroism. I’ve been in that place. Thankfully, by writing prayers I reconnected with my love of t’filah. For some, this place of struggle can last a lifetime.

Once, after teaching at a Limmud event, an elderly woman approached me. She explained that once she loved to pray, until her son died. She was in her mid-20s at the time. “I’ve been mad at God for the last 55 years,” she said. “Can you help me?”

“Perhaps only with an observation,” I replied. “You’ve been mad at God for a long time, yet you just attended a session on finding meaning in prayer. You might be mad at God but, apparently, you haven’t given up. You haven’t abandoned God or prayer, have you?”

“No,” she said. “But I’m not sure why.”

“And here you are, hoping to reclaim that joy,” I continued.

“Yes, but I’m not sure why.”

“Maybe,” I said, “That young woman who once loved to pray still has a voice left inside you.”

When one falls in love with prayer, that love often survives, somewhere inside, but the pain of loss can block the way. We pray side-by-side with these prayer heroes all of the time, those who keep praying in spite of their losses and their doubts.

To pray is a brazen spiritual act; to pray is to suggest that God desires our prayers, perhaps even needs them. It is to have faith that our words have an impact on worlds, the world of heaven and the world of earth. To pray is to declare that our words can ascend to reach divine realms and that they will be heard. Nothing short of sheer audacity.

This yearning for God to hear our prayers is echoed in Psalms: “When I call, answer me… be gracious to me and hear my prayer” (Psalms 4:2); “Hear my words, Adonai… Hearken to the sound of my outcry… at dawn hear my voice…” (Psalms 5:2-4); “Oh God, hear my prayer, give ear to the utterances of my mouth” (Psalms 54:4). The Psalmist prays to be heard.

This is the only promise of Jewish prayer: that God hears us. Perhaps, at first, it seems like a narrow promise. Simply that we will be heard.

God witnesses our lives. God witnesses our joys and sorrows. The eternal divine Soul of the universe bears witness to our brief time on earth. Even our suffering. This is a spot where it is easy to fall into a trap. ‘Hearing’ and ‘answering’ are not the same.

When we share our deepest desires with God, we offer a kind a praise. It’s the praise of desire to be in relationship. It’s the praise of knowing – or at least wanting – God’s loving presence. When we share our heartbreaks with God, God offers us a profound blessing: the blessing of being heard.

Perhaps this is the only reason to pray through a wall of grief.

Pray bravely. To be heard.

—

Alden Solovy is a liturgist, author, journalist, and teacher. He has written more than 600 pieces of new liturgy, offering a fresh new Jewish voice, challenging the boundaries between poetry, meditation, personal growth, and prayer. His writing was transformed by multiple tragedies, marked in 2009 by the sudden death of his wife from catastrophic brain injury. Solovy’s teaching spans from Hebrew Union College-Jewish Institute of Religion in Jerusalem to Limmud, UK, and synagogues throughout the U.S. The Jerusalem Post called his writing “soulful, meticulously crafted.” Huffington Post Religion said “…the prayers reflect age-old yearnings in modern-day situations.” Solovy is a three-time winner of the Peter Lisagor Award for Exemplary Journalism. He made aliyah to Israel in 2012, where he hikes, writes, teaches, and learns. His work has appeared in Mishkan R’Fuah: Where Healing Resides (CCAR Press, 2012), L’chol Z’man v’Eit: For Sacred Moments (CCAR Press, 2015), Mishkan HaNefesh: Machzor for the Days of Awe (CCAR Press, 2015), and Gates of Shabbat, Revised Edition (CCAR Press, 2016). He is the author of This Grateful Heart: Psalms and Prayers for a New Day, from CCAR Press, now available as an eBook.

CCAR Press has created unique programs for you to host at your congregations, schools, libraries, and Jewish Community Centers. Want to host a Grateful Heart Event? Click for details. Contact us with questions at info@ccarpress.org or (212) 972-3636 x243.

Categories
Passover Pesach Social Justice

Each Person Must See Themselves As If They Went Out of Egypt

“In every generation, each person must see themselves as if they went out of Egypt.”

This is my favorite line in the Haggadah.

In the Moss Haggadah, an illuminated text created by the artist David Moss, the page with this text depicts Jews from many different generations and places—Jews from ancient Middle Eastern countries, medieval European countries, colonial America, and so on. And in between each picture is a small mirror, so that when you look at the page, you see yourself along with all those Jews of different generations.

This year, when I look a the Moss Haggadah, I will see the faces of my maternal great-grandparents who came to the United States fleeing persecution in Czarist Russia in the 1890’s, and my paternal grandparents, who fled Nazi Germany in 1939. I’ll see my mother’s parents looking like folks straight out of a Sholom Aleichem play; I’ll see my dad’s father, age 7, in his lederhosen. I will add their faces that page of the Haggadah in my mind’s eye.

They told desperate stories to their families of their harrowing escapes, the laws they bent and broke to get out from under the tyranny of their native lands, and stories of the pride they felt in making it to America as refugees, as asylees. I will see I will see my maternal grandparents as they struggled to adapt to life in the United States, to learn English, to learn a new culture. I’ll see in the Moss Haggadah an image of my father’s parents as they spoke with tears in their eyes of all the family they left behind.

And then I will see– there on the pages of the story of our exodus from Egypt, the story of the miracles it took to free us—I’ll see those mirrors on the page. I will see myself—not as a refugee, but as a witness.

And I will see, if I squint hard enough, the faces of my children and grandchildren and great grandchildren. I will hear a question in their eyes. I will hear them asking, “What did you do in your generation to live out the Torah’s admonition, ‘In every generation, each person must see themselves as if they went out of Egypt?’ What did you do, father, grandfather, great-grandfather, in your time, when people were facing persecution, fleeing the only homes they’d ever known, seeking asylum? What did you do?”

And what will I say? Will I say, “well, my children, there was nothing I could do”? Or will I say, “well, my children, it was a different time, because it wasn’t Jews who were fleeing”? Or will I say something else? Will I perhaps tell a story of which I am proud, of a time when the Jewish people, when the majority of people of conscience in my home country stood up for the rights of those whose lives were under threat in their native lands?

That is what I will reflect on this Passover as I look in those mirrors, as I see faces of future generations staring back at me. The mirrors are a little blurry. This story is not yet written. We still have a choice. I pray that I will write—that we as a nation will write—a story we can proudly tell our children. I pray that when they open this page of the Haggadah and see us, that they will smile with pride, and be agitated to be matir asurim, those who free captives, in their own time.

—

Rabbi Joel Mosbacher serves Temple Shaaray Tefila in New York City. 

Categories
Passover Pesach

The Freedom Seder

Last year, two brave mothers approached me for a meeting. They were looking to find educational opportunities for their children with special needs. Tired of turning to other synagogues where they felt less connected, or Chabad where they felt philosophically or religiously uncomfortable, they wanted Temple Israel to be place of learning and experiencing Judaism for their children, just like it had been for them and the other children we serve. It was such a beautifully authentic need that I could not ignore. Thus begun my first humble steps into Special Needs programming for our synagogue.

I quickly consulted with colleagues and then more seriously applied to the Matan Institute for Educational Directors to help me best serve the needs of this community. Matan educates Jewish leaders, educators and communities to empower them to create learning environments supportive of children with special needs, through training Institutes and consultations across North America. By advocating for the inclusion of diverse learners, Matan enables the Jewish community to realize the gift of every individual and fulfill its obligation to embrace all children regardless of learning challenges in every Jewish educational setting.

And so I set out to create our first holiday program designed for special needs children and their entire family, called the Freedom Seder. The Freedom Seder is designed to look a lot like a camp program. There is music with a song leader, it is interactive and inclusive, it aims to inspire and educate learners on multiple levels (including adults) and it is flexible. We have learned that the space should be a safe one. Children can be who they are – we don’t expect them to “sit still” or do all the activities. We hope they will participate, but we also know that some days are tougher than others and the quiet room, with Passover books and pillows and soft lighting might be a great option for a particular child on that day. We offer tactile activities, but we make sure there are alternatives for those that struggle with sensory processing disorders. Our Freedom Seder is a one hour program that gives these children the “freedom” to explore different aspects of the Seder. They can plant parsley seeds, vote on their favorite part of the story, taste different kinds of matzah and tell us which one they liked the best. They can make an afikoman bag and color in different parts of the Seder. And their parents can meet one another, get to know our clergy (who all volunteer to be present) and watch their children explore with excitement their rich and engaging tradition.

All of our families deserve and so yearn for a place that lacks judgement or places unrealistic demands on their time, energy or child. We need to provide educational opportunities that are stimulating and adjustable. At Temple Israel we are committed to providing more of these opportunities where we educate differently then we have in the past, we assume nothing, we build relationships of care and trust and we provide interactive and tactile activities at the heart of all we do. Most importantly we have reframed our goals – we do care that the content be current, engaging and deeply enriching but we are also supportive of other goals. For some of these new families the goals may be to meet new faces, hear Jewish music, or simply feel comfortable in the building. We have only just begun. This year we provided two family programs (Chanukah and Passover), we will begin to make our family Shabbat services an inclusive and warm setting for all of our families – including those whose children have special needs and we opened our Purim Carnival early for those children who need a more quiet approach to a Purim celebration.  These steps towards an inclusive community for all help us break down the walls that for too long restricted some of our families from participating in Jewish life and learning.

I can say without hesitation that these hour-long programs are the most rewarding hours of my career; the joy of learning is palpable, the enthusiasm contagious and the gratitude overwhelming. Each year we read the Passover story I always find myself lingering on the moment at the sea. As the Israelites crossed between two walls of water, perhaps they found themselves also caught between feelings of gratitude and nervous anticipation of the unknown. Where would this journey lead the people? Did they know enough? Were they strong enough? Would they live up to the expectations of the God who redeemed them from the darkness?  I too face this new path, humbled by what I don’t know, but grateful and eager to provide new ways for each learner to connect powerfully to our beautiful tradition.

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Rabbi Melissa Buyer-Witman serves the Temple Israel of the City of New York.

Categories
Passover Pesach

Our Real Security Tonight is Being Here, All Together

All rabbis have humbling moments when the words that spontaneously emerge from our mouths wind up being far more impactful than those sermons over which we slave through ceaseless drafts.  Such a moment happened to me just this past week.

The setting?  Our annual Interfaith Seder.  The timing? Right after a full Paschal meal and before we got to an ecumenical Barech, our grace after meals.  The impetus?  I was doing what all rabbis must do… thanking everyone who helped.  Given the fact that we host over 150 people from 12 different faith institutions, feature two different choirs, include 14 clergy partners, and engage 30 temple volunteers, there was a long list of people to whom I owed gratitude for sharing such an event.  Equal–if not above–them all, are all the members of the staff team at Sinai.  I came around to thanking Bill, who is part of our security team.  Right after I thanked Billy, these words just came out of my mouth, my mind:

Our real security tonight is being here, all together.

“Let all who are hungry come and eat” can be taken in many different ways.  Some of us, cleaning our houses of chametz, make donations to local food pantries to make sure those who literally hunger can find sustenance this festival season.  Others of us host communal sedarim so that no one has to be alone on Passover.  At Chicago Sinai Congregation, a different kind of hunger brought together a community across lines of race, class and color.  I just didn’t realize it until the Haggadot had closed and Adir Hu was but an echo in our ears.

I inherited a remarkable ritual when I joined this synagogue: every year, about two weeks before Passover, we host an Interfaith Seder for our non-Jewish neighbors.  The event was explained to me as an opportunity to share the best of what Judaism has to offer: we stage a model Seder through which we can teach our Jewish practices, traditions, and most deeply-held values.  With the tools of our Haggadah, our favorite songs, and some explanations along the way, we manage to create a lovely evening, and express the importance of our core narrative of liberation with the unique impact of Pesach.

When we gathered for last year’s Interfaith Seder, I did what many of do at Seder: I added a supplemental reading to help us focus on contemporary issues of oppression.  The Reform Movement was launching its Racial Justice campaign; I barely need spill any ink expressing why that is relevant here in Chicago.  And so one year ago, just before we blessed the matzah and made our Hillel sandwiches, I gathered the clergy who were in attendance, and we read the Racial Justice supplement created by Rabbis Organizing Rabbis.  We simply stood at the front of the social hall and read from photocopied pieces of paper.  A last-minute idea turned out to be last year’s most powerful moment of the night.

And so, a few weeks ago, I went searching for something new to supplement the Seder, a different piece for the participating clergy to read.  After a it of poking around, I decided to excerpt part of Rabbi Abraham Joshua Heschel’s “No Religion is an Island,” originally published in 1966.*  Amidst the rush of preparing for multiple Sedarim, a few shabbat sermons, and a CCAR convention, it seemed like it would fit the bill just fine.

I was not prepared to hear by friend and partner, the Reverend Randall K. Blakey, read these words:

First and foremost we meet as human beings who have so much in common: a heart, a face, a voice, the presence of a soul, fears, hope, the ability to trust, a capacity for compassion and understanding, the kinship of being human. My first task in every encounter is to comprehend the person-hood of the human being I face, to sense the kinship of being human, solidarity of being.

This is what our Seder, every Seder, is about: the kinship and solidarity of all human beings.  As the assembled clergy continued to read, Episcopalians, Catholics, Presbyterians, AME Zion-ists, UCC-ers, Buddhists, Muslims, and Jews literally brought life to Heschel’s vision.  And tears to people’s eyes.

 

We are living in turbulent times.  Political forces threaten to dismantle long-standing inter-religious partnerships and splinter off friends forced to protect their small self-interests.  Cruel and sadistic individuals call or email our institutions and threaten our precious children; we fear these actions won’t culminate merely in threats.  Our nation’s beacon of hope for the world’s tempest-tossed–a most fitting metaphor for our Passover theme–is being dimmed to darkness.  We find few places to feel secure.

This was the hunger people brought with them to this year’s Interfaith Seder: a hunger for human decency, a hunger for a hopeful message,  a hunger for belonging to a larger community united for the common good.  Oh, that all who have such hunger could come and be nourished!

I was hungry, too.  What I realized during our Interfaith Seder, what actually came out of my mouth before it entered my consciousness, is that–for all the needed guards and protocols Jewish institutions require–our greatest security during these turbulent times will be our friends, our community, our partners.  When we build strong relationships with friends of other faiths, when we speak honestly of shared values that arise from different sources, when we live our lack of fear for the other and demonstrate a compassionate curiosity in other human beings, we build an impenetrable fortress of faith.  Not faith in the same God, perhaps, or even any God at all.  But faith in united purpose.  Faith in common destiny.  Faith in each and every human being who hungers.

Let all who are hungry find the sustenance we need in this year’s Passover.

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Rabbi Seth Limmer serves Chicago Sinai Congregation.