I often ask myself, how do Israelis maintain balance in life? Israeli life is filled with political unrest and social stress in addition to work and family transitions that have their own challenging rhythms. So yes, how do Israelis do it? Come to the 2016 CCAR Convention (#CCAR16) from February 23-28, and you will learn how Israelis do it.
Join your colleagues as we explore the various ways that Israeli society responds to the question, “How do Israelis do it?” How do Israelis cope with the ongoing psycho-social-spiritual battery of one on one physical combat and warfare? How do Israelis cope with significant physical injury and post traumatic stress?
Learn from shared real experience and select a couple sessions from these options:
Meet Etgarmin heroes and learn of their life challenges.
Dialogue with JDC representative who guide the Ruderman Disability Awareness and Inclusion program.
Interface with the leadership of the Israel Center for the Treatment of Psycho-trauma and learn how they frame their values and practice.
Examine the creative contemporary healing function of Mikvah in Israeli society.
You could walk or run the Tel Aviv Marathon, half marathon, 10K, or 5K. Every rabbi who participates in the run/walk has the opportunity raise significant money to benefit Reform Judaism throughout Israel. Together we will make a significant statement about our commitment to Israel, while supporting it financially. CCAR is also offering a scholarship, applicable toward airfare and/or hotel costs, of up to 10% of the amount raised in your name.
Or, you could select another option and participate in the wellness track, which includes early morning meditation, yoga, or Tai Chi by the sea, followed by a face to face psycho-social-spiritual conversation. You will walk away refreshed and renewed by the energy and passion of Israeli social services that speak with heart and soul.
On a personal note, after the conference, I’m riding with the Riding4Reform cycling experience that allows you to experience the land and people close up and personal. It is also a wonderful way to contribute to the Israel Movement for Progressive Judaism. Find me at riding4reform.org to sponsor me – or join me!
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Rabbi Karen Fox has been named Rabbi Emerita at Wilshire Boulevard Temple in Los Angeles, California.
This year marks the 50th anniversary of one of the biggest events in religious history. It was an event so groundbreaking and transformational that we can’t even remember a time before it. But all I have to do is ask my grandparents. There was a time when many Jews and Catholics did not get along at all.
My older relatives remember as children being harassed, spit on, or and beaten up on the way home from school by young Catholics who had learned in their Sunday school classes that Jews had killed Jesus. On Easter, there could be moments when it felt risky to be out in the streets.
Rabbi Joshua Stanton at IJCIC Meeting at the UN. Photo by Dov Lenchevsky
People of my parents’ generation remember being ill at ease talking about religion with Catholic friends and colleagues, who didn’t necessarily espouse anti-Semitic views but didn’t necessarily have a favorable view of Jews, either.
As a 29 year-old rabbi, I remember nothing but love. I remember getting cards and hugs from Catholic neighbors and friends on the occasion of my Bar Mitzvah. I remember running in the bird sanctuary of my alma mater with a traditional Catholic who wanted to have “at least 9 children” but had nothing but affection for Jews, whom he saw as fellow people of God. I remember a dear Catholic colleague bringing his son to meet me at my synagogue earlier this year, so that his son could learn about Judaism and how beautifully it connected with his own faith.
Loving, openhearted relationships are now the norm between Catholic and Jewish communities. But it could not have been so without Nostra Aetate, the landmark accord that the Church promulgated as part of the Second Vatican Council. The proclamation affirms the sacred nature of the Jewish people and their covenant with God:
Since the spiritual patrimony common to Christians and Jews is thus so great, this sacred synod wants to foster and recommend that mutual understanding and respect which is the fruit, above all, of biblical and theological studies as well as of fraternal dialogues.
The theological clarification of Nostra Aetate was mirrored by continued changes in the attitudes of Vatican leadership and the Catholic Church as an institution. These shifts were so significant that it is difficult for many to envision a time before them.
IJCIC Meeting at the UN. Photo by Dov Lenchevsky
This week, on December 16th, leaders from the International Jewish Committee on Interreligious Consultation (IJCIC), which liaises on behalf of the Jewish community with the Vatican and World Council of Churches, and includes representatives from major Jewish organizations, including the Central Conference of American Rabbis, convened a celebration at the United Nations in collaboration with the Holy See. It commemorated the full half-century since the promulgation of Nostra Aetate and looked ahead to the promising future of Catholic-Jewish relations.
Jewish philosopher Bernard-Henri Levy delivered a keynote address, along with discourse from leaders of both communities, including Archbishop Bernardito Auza, who leads the Holy See’s delegation to the United Nations.
I am fortunate to be one of the CCAR’s representatives to this organization and had the privilege of helping to convene the gathering at the United Nations. It was a moment of celebration and formally acknowledged just how far Jewish and Catholic communities had come in their relations with one another.
I had the unlikely opportunity to speak at the convening, providing the perspective of a younger person, who was not alive until decades after Nostra Aetate was issued. For me as a Millennial and a rabbi, it seemed fearfully evident how easy it would be to overlook the time before Nostra Aetate. The document falls prey to its own success, as changes happened so quickly since its issuance that we can scarcely conceive of what it might have been like to be called a Christ-killer or have anti-Semitism run rampant in the world’s largest religious institution.
Many young Jews and Catholics have never even heard of the document. But when it is easiest to forget, we should be particularly keen to remember.
The process of creating Nostra Aetate and the tremendous efforts on the part of Jewish and Catholic leaders to lay the groundwork for it should serve as an enduring example. Even the most fraught of inter-communal relationships can be changed. Nostra Aetate should be not merely a reminder of the past, but also a guide to the future.
Yes, it took years of toil and challenging conversation within and between Catholic and Jewish leadership circles to complete. But in the end, Nostra Aetate is an enduring testament to interreligious dialogue and a reminder of the good it can do. In our time of turbulence and global uncertainty, it should serve as a guide to our steps and call us to improve relations between the Jewish community and those of other faith traditions.
Rabbi Joshua Stanton is the Assistant Rabbi at Temple B’nai Jeshurun in Short Hills, New Jersey, and co-Leader of Tribe, a group for young Jewish professionals in New York. He also serves as one of the representatives from the Central Conference of American Rabbis to the International Jewish Committee for Interreligious Consultations, which liaises with the Vatican and other international religious bodies.
For us at The Temple in Atlanta, Mishkan HaNefesh provided us the perfect opportunity to utilize our current practices alongside the most innovative, thoughtful, and moving prayers and poems in the entire machzor.
While some have chosen to read the Seven Lights of Yizkor (beginning on page 536) metaphorically, we choose to actually light seven candles. This new ritual dramatically added to the power of the service. Seven members of our clergy each led one of the candle lightings. (This can easily be adapted for lay leadership). Each section contained an introductory reading, a musical selection, and then a few moments for personal reflection (see page 554). We actually read the reflection questions in each session out loud and allowed a few moments for silence. Finally, a member of the clergy recited the chatimah and then lit the candle.
We deliberately chose some readings from a wide spectrum – emotional, academic, helpful, challenging, and provocative. Each year, we will refine the chosen readings to reflect the year that has passed and the mood we hope to achieve. Some of the most evocative readings included:
This is the Hour of Memory (page 541) to open the service
The Echo of Your Promise (page 561) based on Psalm 77
May God Remember (a two page spread with the relationships we remember at Yizkor)
Forgiveness And The Afterlife (page 581)
Father (page 589)
One Morning Shortly After My Mother Died (page 592)
We invite you to see the yizkor service outline we used.
Additionally, there are certain customs we have established over the years that blended perfectly with the new liturgy:
Members of our High School Girls’ Yizkor Choir sing two selections each year. After a rabbinic meditation on looking at our memorial booklet to view the names of those who passed away this year, the choir sang the poignant words of Take My Name by Juliet Spitzer.
After the seventh candle, members of our Yizkor Choir recited 18 remembrances (Tapestryof Memories) from congregational eulogies spanning Yom Kippur 5775 to 5776. The selections were carefully chosen by the Rabbis and provided the most emotionally powerful moment of the service.
Immediately after the eulogy selections, the Yizkor Choir sang “For Good” (from Wicked–with some of the text changed to accommodate the sacredness of the moment). At the end of the first chorus, the singing stopped, but the piano continued to play softly. The rabbis then read the names of our members who passed away since last Yom Kippur. With the recitation of the last name, the choir resumed the text and concluded the composition.
The feedback we received from the congregation was extraordinary. Hundreds of members went back to view the service – again – from the livestream feed on our website. I am grateful to the CCAR for the gift of this machzor as a tool to enhance what is arguably the most important 60 minute liturgical experience of the entire year. This hour was, without question, our most significant Yizkor service, ever!
Rabbi Peter S. Berg is senior rabbi at The Temple, Atlanta GA.
I was ordained in 2007, and accepted the position as the solo rabbi in a very small, extremely remote congregation in southeast Alabama. My nearest colleague (Rabbi Elliot Stevens) is a two hour drive away. Mine is the only synagogue in 100 mile radius, and we are located in the buckle of the Bible Belt where it is assumed if you walk and breathe, you must be a Christian. My congregation is wonderful, and I have really enjoyed my 8 1/2 years here.
However, I should tell you that while I learned so much at HUC, I was not prepared spiritually at all. We never talked about our relationships with God, we never prayed, except at services. Every meeting here in the south begins with a prayer, and I swear I was a deer in the headlights the first time I was asked to begin a meeting with a spontaneous prayer.
I think the lack of spiritual training hurts us and it hurts our congregations. I have never once been asked to translate Talmud; in fact, most of my congregants only have a vague idea what Talmud is. But when I do sermons or adult education on prayer or God, I am overwhelmed by the response. There is such a hunger among our congregants for a relationship with God, to learn about God and prayer. And it is the area where I seem to have the least expertise. Thank goodness for good books!
And I have so felt so empty spiritually myself so much of the time. I cannot pray during services. I have no cantor, so it is just me leading services and the music. How can I do all that and focus on God? It just doesn’t happen. I tried praying on my own using the prayer book. That did not work at all. And I am so busy because I am the only rabbi around. It is truly a 24/7 job. Finding time to enhance my spirituality falls on the back burner.
I have been fortunate to be involved with a group of Christian clergy women, all seminary ordained. We meet once a month to study, or to let our hair down and complain about how the robes never fit right, or why dresses and slacks don’t have pockets to put your portable mike in, or most importantly to share serious problems we are having. There are many people down here who don’t think women should be leading a congregation, so we are a support group for each other.
I was surprised when I found out that all of the other clergy in my group are REQUIRED to have spiritual direction. Required!! The nun from the Catholic Church is REQUIRED to go to a spirituality retreat every year. I wondered why we Reform Rabbis do not have anything like that. I thought about it for a very long time, and finally approached one of the women ministers to ask about spiritual direction. Of course, a Jewish spiritual director is out of the question here in Alabama, but I have a director who is Methodist. I have been seeing her once a month, driving two hours each way. I’m slowly but surely getting my head straight and reestablishing the relationship I had with God before I started HUC. I find it ironic that I lost the relationship I had with God which helped propel me into HUC while I was at HUC. In any event, I look forward to seeing Lesley each month, and think I am becoming a better rabbi because of the explorations I am doing with her.
So I want to ask, why do we not have any training in this most important aspect of our rabbinate? I took four required classes in Talmud, yet never talked to anyone about God, except theoretically as part of a Bible class or Philosophy. I know now that the Institute for Jewish Spirituality does very good work in this field. I am also aware that some inroads for spirituality training have been made on the LA and NY campuses of HUC, but I have not heard anything about Cincinnati. And Rabbi Rex Perlmeter wrote a blog post around the High Holy Days about spirituality programs he is doing through the CCAR. We are becoming more aware of the need to talk and teach about spirituality and our relationship with God. I hope it continues and becomes an integral part of training for future rabbis.
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Rabbi Lynne Goldsmith serves Temple Emanu-El of Dothan, Alabama
This February the CCAR will be convening in Israel. While it’s always a good time to go to Israel, this February offers an especially important and unique opportunity to spend time together in Israel as colleagues, as students and as hovevei Tzion. In case you are still deliberating the costs and benefits of participating in this seminal sabbatical experience, I would like to offer three specific reasons why I think you should join us in Israel this February.
1. You need it. Being a one-in-seven year experience, this convention provides you with a unique opportunity to be exposed to cutting edge learning, leadership and the program being offered allows you as a rabbi to encounter and process complex issues in a collegiate environment in which to process and air feelings, discuss frustrations and digest the daily trials and tribulations facing Israel and the Jewish people. These days in Israel will doubtless afford us a high level of professional development and enrichment to last the whole year.
2. Your community needs you to have these experiences. I don’t have to tell you that for many in our movement, Israel is the source of great debate, controversy and even despair. I also don’t have to remind you that for many congregants, you are the source, authority and expert on all things Jewish – including Israel. Which is why coming now will give you the opportunity to report back and share the rich and important encounters, meetings, briefings, study sessions and experiences with your congregants, boards, staffs and community members. They are in desperate need of first hand, beyond-the-headlines accounts of the exciting changes that are happening in the Israeli Reform movement, innovative ways of learning Torah, governmental and parliamentary deliberations and all that we are doing to combat the worrisome trends that are oft-mentioned in the media. Your congregations, organizations, Hillels, and staffs need you to be their emissaries and bring back a real and meaningful account of experiences that are only available to this sort of a convention.
3. Israel needs you. This past year we worked very hard (with much gratitude to all of our rabbis for supporting, pushing and campaigning) to ensure that ours was the largest delegation to the World Zionist Congress. We wanted the Government of Israel and the rest of the world to see that the Reform movement cares deeply and passionately about Israel and has come out in droves during this difficult time. We did that, and let me assure you that our presence is felt. In a world where headlines fade quickly, we need to do all that we can to demonstrate to both the Government and people of Israel that we are committed and invested in the future of Israel and in our movement’s relationship with her. Only a strong showing of our rabbinic leadership will demonstrate that commitment and will send the message that we are strong, dedicated and will not pass up the opportunity to stand as a collective body of rabbis to hear and be heard.
I look forward to spending time, learning and experiencing with all of you in just a few short months!
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Rabbi Josh Weinberg is the President of ARZA, the Association of Reform Zionists of America
I have a message to share with my colleagues that emerges out of my recent experience. My wife’s father, tragically, took his own life seven short months ago. It was one of those scenarios where we knew he was struggling with anxiety and depression, and yet never in a million years would we have expected that he would have taken his own life.
Since that time, I have learned more than I ever could have imagined about suicide ideation, suicide prevention, and suicide survivors. The American Foundation for Suicide Prevention reports that in 2013 (the most recent year for which full data are available from the CDC) 41,149 suicides were reported, making suicide the 10th leading cause of death for Americans. My father-in-law was in the group with the highest suicide rate in the country: adult men ages 45-75.
We can say a lot about the need suicide prevention programs for people of all ages. Though today I want to share a different perspective.
We tend to overlook the survivors of suicide.
For us and our colleagues, we are very familiar with the grieving process and how important it is for people to have a safe place to turn to for comfort and solace. My experience as a husband and son-in-law is that survivors of suicide are forgotten or we don’t know what to do with them. Their grief is so strikingly different than that of other mourners. It is more complicated because it is also layered with trauma, guilt and even shame. As a result, their journeys through a mourning process are often marked by feelings of isolation. They feel insecure or ashamed to share their pain openly because of the stigma of suicide and mental illness. Many often ask “well-intentioned” but hurtful questions such as: “did you see this coming,” “did he show any signs,” “how did he do it” – questions that plague survivors of suicide. Sometimes the isolation is a result of not knowing other survivors who have been through similar storms (it is even more isolating since many keep their pain to themselves).
The US Congress designated the Saturday before the American Thanksgiving as “National Survivors of Suicide Day.” Senator Harry Reid, a survivor of his father’s 1972 suicide, introduced the resolution in the Senate in 1999. This is an opportunity for us to acknowledge survivors’ unique trauma, pain, and grief.
As rabbis, we are in the unique position to reach out and accompany others where they are. I see this as so important because the survivors of suicide in our congregations often don’t feel strong enough or safe enough to enter our communities to seek support.
Before this more personal loss, I, too, have encountered numerous people during my rabbinate who have lost loved ones to suicide. While I have tried to be present for them, I have often found that, for a number of reasons, they did not want or were not ready to engage with me as their rabbi. Reflecting back, I don’t think I was able to appreciate at the time how great aspects of trauma and isolation were to those families. Perhaps it is because mental illness and suicide carry such heavy stigma. Could it be that our survivors need to live with feelings of guilt for not “seeing it,” shame for “missing it,” sadness for the loss, and anger that someone would make such a “choice.”
In 1 Kings 18 and 19, Elijah has a tremendous success in his fight against the priests of Baal on Mount Carmel. However, Jezebel is relentless in her opposition to Elijah and threatens to kill him despite his victory. Elijah, in turn, feels defeated. He can’t see how his efforts were valuable and asks God to take his life. (19:4) In verses 5-8, we see that God sends an angel to be present for him, to nourish him, and to help him find his strength to carry on.
I am no expert in trauma, nor in survivorship. But through my personal encounter with them as I journey with my wife as a survivor of suicide, I see that we need more angels in the world who can respond to these survivors as Elijah’s angel did. With that said, I think these angels are present – they are us and our congregants who can step forward, be present, without platitudes or judgment, and accompany our survivors of suicide to safe places in our synagogue communities.
A Note to Rabbis About The United Nations Framework Convention on Climate Change
“Justice, justice, you shall pursue” (Deuteronomy 20:16) is the baseline of Jewish social justice work. It is our oft-repeated mantra that undergirds our fight for everything from trans-inclusion to gun violence prevention. And yet, how often do we dig into the second justice? When do we really consider what it means that our text tells us not “justice you shall pursue” but “justice,justice”? I believe that this second justice represents a second level of obligation, a level that speaks directly and inherently to our need as Jews to champion climate change.
In the pursuit of justice, we find ourselves “championing the poor and the needy” (Proverbs 31:9) on a micro-level. Justice-justice requires a more systemic approach, beyond giving to charity or advocating for policies to protect folks experiencing homelessness in our cities. The “poor and the needy” immediately require clothes and shelter, but their lives are also fundamentally shaped by global food and water scarcities due to rising sea levels and shifting weather patterns.
In Leviticus 19:34, we read that we should “welcome in the stranger.” Justice alone would have us allow entry of immigrants and refugees into our borders, while justice-justice requires us to look at the wars and famines that are causing people to flee their homes. In short, our Jewish obligation to pursue justice is more than case-by-case direct service work, but is a call to combat system structures of inequality, like the industrial greenhouse gas emissions that are causing global climate disruption.
Next month, I will be joining a delegation of young faith leaders to attend The United Nations Framework Convention on Climate Change (UNFCCC) in Paris, France. I am the manager of the Coalition on the Environment and Jewish Life and will be there representing the Jewish community. Our delegation, comprised of myself along with Muslim, Mennonite, and Zoroastrian lay leaders along with a Baptist preacher, mirrors the spirit of the UNFCCC.
The UNFCCC is perhaps the only governmental mechanism that has a real shot at addressing and combating a problem as large and inter-national as climate change. The conference lasts for two weeks and includes representatives from both developed and developing countries. The hope is that by the end of negotiations, there will emerge an international agreement on emissions reductions.
In the same way that the UN represents international collaboration, we aim to act as an interfaith group, learning from each other and bringing climate mitigation practices and our moral imperative to care for our planet and fellow human beings back to our respective faith communities. While there, we’ll join pop-up prayer vigils, the People’s Pilgrimage, and climate protests. We’ll also be speaking to Parisians and decision-makers who will gather at the conference to make some of the most important policy calls of our time in order to bring them the voice of faithful ethics that informs our climate change advocacy.
One of the most important things that the faith community and in particular our Jewish rabbinic leadership, can do ahead of this paradigm-shifting conference, is to show their support for a strong international agreement. Rabbis have the unique ability to pass on this connection between the issues happening in the world around us and our sacred text to your congregations. Reform Jewish leaders have a critical role to play in giving voice to our moral obligation to act on climate change, and to protect the poor and the needy, not only in the immediate ways in which we are well-versed, but also with our eye to a second “justice.”
Guest Blogger Liya Rechtman is the Manager of the Coalition on the Environment and Jewish Life (COEJL), and a Policy Associate of the Jewish Council for Public Affairs. She is also co-chair of the Washington Inter-religious Staff Council’s Energy and Environment Working Group. CCAR is a member of COEJL.
As we prepared to lead Yizkor from Mishkan HaNefesh we were challenged with how to make a large space feel intimate. Our High Holiday services take place at the Performing Arts Center of SUNY Purchase, an intimate concert hall that seats 1500 replete with a stage large enough for any philharmonic orchestra. Our plan was to use the ritual of the seven candles as outlined in Mishkan HaNefesh but in such a large space, we were concerned that the significance of these candles may lose its meaning for those sitting in the upper balcony.
Two things serendipitously came together. The first is a page in Mishkan HaNefesh that is set apart from the others. In the midst of the Yizkor service one finds a two-page spread that is different in color, whose words simply say, “Yizkor Elohim” and then a variety of words, randomly spaced (although nothing in Mishkan HaNefesh appears random) across the page describing different relations and the emotions one might feel having them gone. Verbs like, “I miss… I remember… I think of…I mourn… i promise,” and relations like, “my mother… my father… my uncle… my friend… my companion.” Amidst the plethora of amazing readings and poems, I personally find it to be one of the most powerful set of pages in the entire set. I wanted our congregants to be able to spend some time meditating on those pages.
The second “aha” moment was a Facebook posting (thanks CCAR Facebook page) of Rosh HaShanah services at Denise Eger’s congregation in Los Angeles. Student Rabbi Jeremy Gimbel led a rousing noggin with everyone standing and dancing and clapping. Up, above all those on the bima, projected on a screen was a piece of the artwork found in Mishkan HaNefesh. “This is how we are going to bring that page from the Yizkor services to our congregants!” I thought.
I quickly sent an email to Hara Person and Dan Medwin asking how we could get a jpeg or PDF of those pages from the Yizkor service to project on our large stage. For years we have projected the stained glass windows from our sanctuary on the scrim behind our portable aron kodesh. Now was an opportunity to transform that moment of worship.
During the days between Rosh HaShanah and Yom Kippur, Dan and Hara quickly sent us a JPEG of that page. Our projectionist jumped on it, transforming a static JPEG into move-able text where one word appeared, then another and another. He also played with the background colors to a project a reddish hue, bringing it more in-line with the coloring of the concert hall. In this small (albeit complicated by my standards) act, we were able to move Mishkan HaNefesh off the page and into people’s hearts. I have no idea how others felt about it (no one complained which I take as a compliment). It was for me, one of the most moving moments of our chagim.
So once again, hats off to the editorial team of Mishkan HaNefesh for their creativity in worship and to our staff at the CCAR for being agents instead of gatekeepers, of saying yes when they could have said no, and for being so responsive to one rabbi’s request.
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Rabbi Daniel Gropper serves the Community Synagogue of Rye, New York.
Anne Frank lovingly wrote about ‘her’ tree throughout her famous diary and for decades it remained outside the secret annex that has become a memorial and museum perpetuating Anne’s hopeful message to the world. Several years ago, knowing the tree would soon die, the Anne Frank Center devised a plan to cultivate several saplings, which are now planted around the world and serve as a focus for education and inspiration. The selection criteria for obtaining one of the 11 saplings destined for the U.S. required the host community to assure it would be used to educate the community about its own history.
This particular tree will serve as a reminder of past acts of discrimination and persecution that took place in Arkansas. Its roots will be nourished by the tears of Native Americans as they were forced to leave their ancestral lands for parts unknown. The soil in which it will be planted was aerated by the barbed wire of Japanese relocation centers during World War II. And the dirt around the young sapling will be packed down by the tread of Jim Crow. Strengthened by the lessons of the past, the sprouts that will flourish from the sapling will inspire a new generation to recognize—and defeat—injustice.
Contrary to earlier reports, I was not able to actually speak at the event, though I did enjoy a ‘meet and greet’ with the 42nd President of the United States. I suppose being ‘bumped’ by a president is not so bad. Fortunately, there was one speaker allowed to participate from the local congregation. The chosen speaker was not the rabbi, or the sisterhood president, or the funders, or the visionary leaders who made the project come to fruition. Instead, the speaker was Lexi Elenzweig, the youth group president, who, like Anne, is a teenager finding her place in the world and raising her pen and her voice to speak truth to power. She said:
I am 17 years old. I am just a little older than Anne Frank was when she died. The tree inspired Anne to write about her hopes and dreams for the future. Anne’s words, written in her diary, have inspired millions of people around the world, including me. I hope one day our “little” tree will began to grow and flourish, and resemble the tree that provided comfort and hope to Anne.
The roots of this sapling are grounded in history. As the roots take hold and provide a solid foundation for its growth, this tree will also become part of this place, anchoring itself into the future of this region.
The branches are reaching towards the future. As the branches grow higher, they will provide inspiration for us to always reach towards the good and light in this world. Like the tree, I hope together we continue to grow towards the light and into the future.
The director of the Anne Frank House and President Clinton both spoke brilliantly during the dedication. But it will be the dreams of youth that will keep this tree alive: forever-15 year old Anne, the courageous Little Rock Nine, young George Takei at the age of five interred just a few miles away, and inspiring Lexi Elenzweig.
And if all of that was not enough, the best moment for me was Lexi’s opening line: “As a leader of our youth group and a future member of a sisterhood, I am inspired by the legacy of the women of sisterhood and the ongoing work they do today to repair, heal, and transform the world.”
Report from the Israel Movement for Reform and Progressive Judaism (IMPJ) on the Promotion of Jewish-Arab Relations in Israel and Programing Initiatives in the Field
Presented to the Israel Committee of the Central Conference of American Rabbis (CCAR)
Since its establishment, the State of Israel has struggled to balance between its commitment to being the homeland of the Jewish people and its commitment to universal democratic values. One of the greatest challenges in this realm has been the social, political and economic attitudes towards Israel’s largest minority group – Arab Israelis. Historical circumstances have created a reality of unusual tension between Israel’s Jewish majority and its Arab minority. This tension has consequently caused an unfortunate reality of deep inequality towards the Arab minority, and perhaps even worse, a great sense of animosity, often leading to acts of violence.
The IMPJ, guided by pluralistic Jewish values of social justice and Tikkun Olam, is committed to ensuring dignity and equality for all Israelis, as well as working towards the creation of a more tolerant, peaceful Israeli society. In light of the recent escalation in the already-tense relationship between Jews and Arabs in Israel, this year (2015), the IMPJ decided to place the promotion of a shared society and the battle against racism as one of its top five missions.
To do so, the IMPJ has begun operating on a number of levels, from community, educational and policy levels.
The “Meeting Neighbors” program: The “Meeting Neighbors” Jewish-Arab families program is a six month-long program bringing together Reform Kehillot and Arab communities. Jewish and Arab Israeli families from each community are linked in partnership for joint, regular encounters. Throughout six one-monthly sessions, the participants of the group discuss current topics of mutual interest through professionally facilitated discussions, visit cultural sites and the homes of their partner families. The meeting site of each session alternates between the Arab and Reform Jewish communities. The long-term character of the program facilitates the development of genuine relationships on both a collective and family-to-family basis. By doing so, the participants break cultural barriers and overcome long-held stereotypes about each other, which enables them to develop a level of familiarity and closeness. The Jewish and Arab localities are located in close proximity to one another. At the end of the six sessions, a final celebratory session takes place, organized by the participants. This program is based on a pilot program which took place three years ago and proved very successful. The first pair of communities, Kehillat Yozma in Modi’in and the city of Jaljulya involved six families from each side. The greatest measurement of success has been the continued strong relationships by the paired families, long after the official program had ended. This year, three addition Reform Kehillot and three paired Arab communities are participating in the program. These are: Kehillat Beit HaShita with the village of Mukebleh; Kehillat Megiddo with the town Ein Iron; and Kehillat Hararit with the city of Sachnin.
“Adabrah-na Shalom – And I Shall Speak the Word of Peace” curriculum program: As part of the effort to promote a more tolerant society in Israel, the IMPJ education department has developed a unique curriculum program on the promotion of a shared society and combating racism. Viewing youth as the most vulnerable and at the same time most inclined towards racist attitudes, this curriculum program is tailored to Jewish Israeli students between the 9th and 12th grades. Through Jewish and Israeli ancient and modern texts and liturgy, this curriculum surveys the history of the treatment of the “other” in Judaism. Texts are used as a tool to examine social phenomena and engage the students in questions surrounding this topic. The Adabrah-na Shalom curriculum is distributed to over 100 Israeli public schools with whom the IMPJ education department has regular relations, therefore reaching thousands of students all across the country. The inclusion of pluralistic Jewish texts provides a new lens through which the students learn about and examine this sensitive topic. The curriculum was written by a leading Israeli Reform rabbi with the help of educators from a variety of fields.
In early July, the IMPJ education department held its first-ever conference on the promotion of a shared society and battling racism at Neveh Shalom, a village known for its work in peace activism. The conference was considered very successful and was attended by over 70 Israeli educators teaching in a variety of frameworks.
Fighting racist incitement: The Israel Religious Action Center (IRAC), the legal and public advocacy arm of the IMPJ, works tirelessly to combat racial prejudice and incitement on the Israeli street, in government offices and wherever else it takes place. By bringing attention to instances of inequality, prejudice and racism through reports, public advocacy in the Knesset and protest on the street, IRAC makes it hard for Israeli leaders and lawmakers to turn a blind eye against injustices that are in our midst. Its most recent report, IRAC surveys incidents of racial incitement in social media, bringing truth to bear on this growing phenomenon.
The IMPJ is committed to continuing to promote an equal, democratic Israel based on pluralistic Jewish values and in light of vision of the Prophets of Israel. We know that our fellow rabbis in North America shared this vision. We invite you to be our partners in leading the way.
Prayers, Poems, and Meditations from Women of Reform Judaism
A dynamic collection of prayers, poems, and reflections on the most pressing social justice issues of our time, viewed through the lens of Jewish tradition and covenant.
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