Tag: Jewish Holidays

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Books CCAR Press Inclusion

Ushpizot—Don’t Forget the Female Sukkah Guests!

Rabbi Dalia Marx, PhD, is the author of From Time to Time: Journeys in the Jewish Calendar, now available from CCAR Press. In this excerpt, she discusses the tradition of inviting guests to the sukkah and how many families are renewing it today.

A few years ago, we bought a nice new sukkah, on the cloth walls of which are inscribed the names of the ushpizin, the seven historical guests we invite to our sukkah—Abraham, Isaac, Jacob, Joseph, Moses, Aaron, and David. I was industrious; I bought a set of permanent markers and added to those seven names the names of women I wanted to greet as ushpizot in my sukkah.

In recent years, an increasing number of women have sought to take a more active part in the Jewish religious experience, and indeed almost all streams of Judaism are now involved with the inclusion of women. As part of those efforts, many people have brought to the fore female role models from the Jewish tradition. We are learning that it is not enough to be engaged only with the figures of our three Patriarchs; we also need to take a deep dive into the figures of the four Matriarchs. When the liturgy includes the Song at the Sea, sung by Moses and the Israelites as they passed through the sea on dry land, some now add the Song of Miriam (Exodus 15:20–21). The purpose of including women is to present female role models (even if they are not always perfect, since the mothers of the nation—like the fathers—were human, with all that entails). In this context, suggestions have been made to add seven female guests to the seven ushpizin invited into the sukkah on Sukkot.

Since this suggestion was first made, it has attracted many supporters; little by little, in many parts of the Jewish world, people have begun to include seven female guests alongside their male counterparts. As opposed to the traditionally established list of the male ushpizin, active choices must be made for the seven ushpizot.

Who are the seven female guests we would like to bring inside the sukkah with us? The need to choose seven ancient female role models has resulted in some interesting answers.

One suggestion was to add the female partner of each of the male ushpizin. Abraham, then, would be joined by Sarah, Isaac by Rebekah, and Jacob by Leah, while Rachel would join her son Joseph; Zipporah would join Moses, Miriam would join her brother Aaron, and with David would come one of his wives (Bathsheba, Michal, or Abigail—with no illusion about that being a fraught decision) or with his great-grandmother, that paragon of faith, Ruth.

Dr. Anat Yisraeli has suggested including the seven female prophets that arose among the people Israel: “‘Seven female prophets [prophesied for Israel].’ Who were these? Sarah, Miriam, Deborah, Hannah, Abigail, Huldah, and Esther” (Babylonian Talmud, M’gillah 14a). Yisraeli ascribes to each of the seven female prophets a beneficent quality and suggests embracing that quality during that day: Sarah had endurance and an ability to protect and shield others. Miriam had vitality and exuberance. Deborah modeled leadership and bravery; Hannah—faith and willpower; Abigail—resourcefulness and mercy; Huldah—powers of prophecy and rebuke; and Esther—self-sacrifice and courage.

Other interesting suggestions have been offered for including the ushpizot, such as that of the Dov Abramson Studio, a Jerusalem graphic design firm, which produced a series of twenty-six posters (and little flags and magnets) of ushpizot from the Bible through today. In this case, it is precisely the absence of women from an ancient tradition that makes it possible to exercise some measure of contemporary creativity. And when we seek to bring our ancient female forebears into traditions we are creating, we are invited to answer some fascinating questions.

Rabbi Dalia Marx, PhD, is the Rabbi Aaron D. Panken Professor of Liturgy at Hebrew Union College–Jewish Institute of Religion (HUC-JIR) in Jerusalem. She is the chief editor of T’filat HaAdam, the Israeli Reform prayer book (MaRaM, 2020). From Time to Time: Journeys in the Jewish Calendar was first published in Israel in 2018 as Bazman and has been translated into German, Spanish, and now English.

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Books CCAR Press

Building a Bridge Between Israeli and American Jews: Rabbi Dalia Marx on ‘From Time to Time’

Rabbi Dalia Marx, PhD, is the author of From Time to Time: Journeys in the Jewish Calendar from CCAR Press. In this interview, she discusses bringing her Hebrew book to an American audience, the importance of time in Judaism, and shares a playlist of songs featured in the volume.

From Time to Time has now been published in several languages. What does it mean to you to bring this book to English-speaking audiences?

It is a great privilege to open a gate to the largest Jewish community outside the State of Israel. I am very committed to Jewish communities around the world. I’ve spent around twenty-three years teaching North American rabbis-to-be at Hebrew Union College–Jewish Institute of Religion. I have had many opportunities to visit North American communities and other English-speaking communities. So this is a great privilege to build bridges between Israel and English-speaking countries—not only to build bridges but to be bridges. I think this is one of the things From Time to Time is trying to do—to build a bridge and be a bridge between Israel and beyond.

This book is divided into month-based chapters. Can you share a bit about what readers will find in each chapter?

The book is divided by each Hebrew month. Every month there is a beautiful “medal” that the graphic designer made. It is a little bit like a riddle because later in the chapter we explore the different graphic images in the medal. Then there is some brief information about the month like the zodiac, the tribe of the month according to Jewish tradition, and the stone of the month. Then we have a kavanah, a meditation for the month. Next comes a song of the month—either a traditional, classical, or modern poem or song. Then we have iyunim. We kept the Hebrew terms because they fit so well. They are short considerations and conversations about what happens in the month. I tried to be concise, comprehensive, and to bring things that are not necessarily known to many people from different fields of Jewish life—different ethnic groups, eras, and different voices—especially marginalized voices. Each chapter ends with a prayer or prayers of the month with modern applications.

Why do you feel understanding the Jewish calendar is essential for fully comprehending Judaism?

I think the way we as Jews and human beings understand our existence, our reality, our relationship with other people, and the world and our communities is through time and by time. I think this is especially true for Jewish time. This is something we all share together—Jews in the four corners of the world—in Israel, North America, other places. The more you feel time, understand time, explore Jewish time, the more you immerse more fully and meaningfully with our Jewish identity and being.

That was my task with this book—to enhance the comprehension and celebration of the Jewish calendar. And to my great satisfaction, I hear more and more about people who are planning a Rosh Chodesh group or plan an adult education course based on the month, or make the book the text for Introduction to Judaism, sisterhood groups, and confirmation classes. I think it is wonderful that they choose this as a resource for exploring and enhancing Jewish life—among other books, of course.

How do you suggest that readers incorporate From Time to Time into their Jewish practices?

I know some people read the book cover to cover, but I think most people read it when the time calls. That is to say, before the holidays and festivals or at the beginning of the month. And different people have different practices, and it is very moving to hear how people use it. Some people leave the book on their bedside table, or they read it as their Rosh Chodesh practice. Some families leave it on their dining room table and read parts of it on Friday night. Some leave it on their coffee table and they open it occasionally. It can be used for different occasions and different times. I hope people will really be inspired by it.

This is not an encyclopedia—it is not aiming to be fully comprehensive. On the contrary, it invites us to continue exploring, considering, and learning from it and enhancing our knowledge. Audrey Honig, an HUC–JIR rabbinical student, created an absolutely fabulous study guide for the book. It follows each month, has questions for consideration and learning, and also includes activities to be done. The study guide makes the book much more than a traditional volume bound between two covers—it’s something to contemplate, explore, and then apply to one’s life. There is even a Spotify playlist with all of the Israeli music referenced in the book!

Rabbi Dalia Marx, PhD, is the Rabbi Aaron D. Panken Professor of Liturgy at Hebrew Union College–Jewish Institute of Religion (HUC-JIR) in Jerusalem. She is the chief editor of T’filat HaAdam, the Israeli Reform prayer book (MaRaM, 2020). From Time to Time: Journeys in the Jewish Calendar was first published in Israel in 2018 as Bazman and has been translated into German, Spanish, and now English.

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Books CCAR Press Passover

Reclaiming a Place for Women at the Seder Table

Rabbi Dalia Marx, PhD, is the author of From Time to Time: Journeys in the Jewish Calendar, now available from CCAR Press. In this excerpt, she discusses the importance of acknowledging the crucial role that women play in the Passover story and elsewhere in Jewish tradition.

Many women sense that elements of Jewish tradition leave them mute and unrepresented. We cannot deny the exclusion of women from the public realm over the course of far too many generations, but if we take a close look at the events that form the basis of the Passover holiday, we will find that strong, active, and optimistic women occupy a central place in the narrative. This is an important precedent for women in our time who are looking for their place in Jewish tradition. The story of the redemption from Egypt began and was made possible by dint of the actions of dedicated women who refused to give in to despair.

The Hebrew women refused to knuckle under to Pharaoh’s murderous order and continued to bring life into this world. Jochebed, Moses’s mother, is one of them; she gave birth and protected her son from Pharaoh’s decree. Her daughter, Miriam, hid the newborn in a basket of reeds and set him floating on the Nile. The midwives who attended Jochebed also chose the path of rebellion and showed mercy to the Hebrew babies. Who were those midwives? Pharaoh called them “the Hebrew midwives” (Exodus 1:15). It is possible to read this and understand they are “Hebrew midwives,” but it is also possible to read the phrase as “the midwives of the Hebrews,” meaning that they themselves were not Hebrews but bravely cooperated with the women of the enslaved nation to keep the newborn boys alive.

Pharaoh’s daughter herself refused to take part in her father’s murderous plans. When she saw the helpless baby brought to her by the Nile, her human compassion overruled her social and class attachments. A midrash calls Pharaoh’s daughter “Bityah” (see Babylonian Talmud, M’gillah 13a), and she has been regarded by the Jewish tradition as a righteous woman and even a Jew-by-choice. Miriam then ensured that Jochebed, her mother, would be the one to nurse Moses in Pharaoh’s house, so that he would imbibe—both literally and figuratively—his first human experiences in the arms of the people Israel.

Reading Jewish sources with a fresh eye makes it possible for women to demand their rightful place. This is not a mere act of intellectual sophistication, nor is it bending the texts to one’s own will. Just the act of reading the sources anew is liberating. It gives expression to multiple pure voices that have been suppressed and silenced—and after all, liberation is one of the central themes of Passover. Many people are now attempting not only to make the place of women equal to that of men at the seder table, but also to find special ways to highlight their function and role in the story of the nation and the family.

Rabbi Dalia Marx, PhD, is the Rabbi Aaron D. Panken Professor of Liturgy at Hebrew Union College–Jewish Institute of Religion (HUC-JIR) in Jerusalem. She is the chief editor of T’filat HaAdam, the Israeli Reform prayer book (MaRaM, 2020). From Time to Time: Journeys in the Jewish Calendar was first published in Israel in 2018 as Bazman and has been translated into German, Spanish, and now English.

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Books CCAR Press Israel

Renewing the Journey of the Jewish Year: Rabbi Dalia Marx on ‘From Time to Time’

Rabbi Dalia Marx, PhD, is the author of From Time to Time: Journeys in the Jewish Calendar, now available from CCAR Press. In this excerpt from the preface, she meditates on Jewish time and discusses how the book contains a multiplicity of voices. 

What is time? What is this slippery, uncontrollable element in our lives? The thing that sometimes flies at top speed and sometimes refuses to budge? The thing that moves babies to start turning over on their bellies, sit up, stand, and grow into children, that causes the young to grow tall and adds the graceful touch of silver hair to older people? How can we define the constant, inscrutable flow that we call “time”?

Ever since ancient times, people have endeavored to understand time and control it by dividing it into measurable units: hours, days, months, and years. This division grants us a certain sense of control over our lives and that unrestrainable demon we call time. Holidays and observances enable us to focus attention on experiences and memories, to sort and store them in particular emotional and intellectual drawers. Taking stock of our lives is what Jews do on Yom Kippur, but Purim should have a good measure of lighthearted celebration. How would our lives look if every day were Purim or, alternatively, Yom Kippur? There has to be some kind of order. Measuring time and subjecting it to discipline is the basis of all culture. “Teach us to count ourdays rightly,” says King David, the sweet singer of Israel, “that we may obtain a wise heart” (Psalm 90:12).[1]

The goal I have set for myself with this book is to open windows and doors to our calendar, to air out rooms that have been closed for a long time, to illuminate hidden places, and to do my part in broadening our shared tent, as the prophet Isaiah put it, “Enlarge the site of your tent, let the cloths of your dwelling extend. Do not stint! Lengthen the ropes, and then drive the pegs firm” (Isaiah 54:2).

Each month in the year has its own character, its own special flavors and aromas. I have tried to bring them into these pages. Each chapter is a deep dive into one of the Hebrew year’s twelve months, according to a fixed structure: a kavanah (intention) prayer, an introduction, a “Poem of the Month,” sections (which I call iyunim) that examine a series of topics, and a “Prayer of the Month.” The kavanah is an intention-setting prayer or meditation that spells out my wishes for all of us during each particular month. The short introduction to each chapter, labeled “At the Gates of . . . ,” previews the iyunim sections. In each chapter, I have highlighted a poem, song, or piyyut (liturgical poem) written for or mentioning the month’s events. The iyunim sections address various subjects that arise from the nature or events of the month. The Prayer of the Month might be a prayer recited during a particular month or another prayer that illuminates an aspect of the month. There are numerous sidebars alongside the text, where I have placed midrashim (exegesis), supplementary piyutim, thoughts, and additional materials.

Friends who read drafts of the various chapters commented that I adopt different styles and voices in the different iyunim sections. I was happy to receive those responses. Pluralism and diversity are important elements in the message of the book. I profoundly believe in the power of these values. Different topics require different voices and varied approaches. By design, the narrative voice in this book is sometimes personal and sometimes academic. Sometimes the perspective is historical, and sometimes it is cultural and religious.

It is also important to me to challenge the supposed contradiction between what is considered “religious” and “secular,” presenting the entire range of the Jewish discourse in Israel and beyond. Even if there is a degree of criticism here and there, it was always written out of love and belonging.

As a Jewish woman born in Jerusalem, a rabbi and a scholar of liturgy, and a professor at Hebrew Union College–Jewish Institute of Religion, it is important to me to weave together both old and new, feminine and masculine, Western and Eastern, familiar and less familiar throughout the book. I sought to include Jewish voices from different eras and places that express a range of positions and trends of thought. The criterion for focusing on specific subjects, additional texts, and poetry was first and foremost the quality of the material rather than a technical attempt to present all voices. I was happy to see that what emerged from my keyboard reflected the beneficial and fruitful diversity I had hoped for. I have not attempted to encompass everything. After all, this is not an encyclopedic work. I merely wanted to offer suggestions for thought, conversation, and even healthy debate.

Originally, this book was written by an Israeli for Israelis, but this translation attempts to offer insight not only into Israeli culture and religious expression but also more broadly into Jewish culture and Jewish religious expression. This English volume also seeks to be inclusive of the experiences of people who live in English-speaking countries. At the same time, many of the prayers and poems appear in both English and Hebrew, because I want to share the power and beauty I find in the Hebrew language. Even if you cannot read the Hebrew, I hope that the image of the original text is powerful in and of itself. …

I invite you to come along on this journey through our calendar year—the Jewish one, the Israeli one—ancient but always in the process of renewal. You can read the book from cover to cover, take it month by month, or even iyun to iyun, reading about each month’s special days and events as they arrive. I do not expect you to agree with everything I wrote. In fact, I will be happy if what you read stimulates your own new thoughts and encourages you to set off on additional journeys to ancient and modern destinations, both far and near.

Rabbi Dalia Marx, PhD, is the Rabbi Aaron D. Panken Professor of Liturgy at Hebrew Union College–Jewish Institute of Religion (HUC-JIR) in Jerusalem. She is the chief editor of T’filat HaAdam, the Israeli Reform prayer book (MaRaM, 2020). From Time to Time: Journeys in the Jewish Calendar was first published in Israel in 2018 as Bazman and has been translated into German, Spanish, and now English.

[1] See the classic essay on time by the sociologist Norbert Elias, An Essay on Time, ed. Steven Loyal and Stephen Mennell (Dublin: University College Dublin Press, 2007).

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CCAR Press Reform Judaism Technology

CCAR Press Interview: Rabbi Dan Medwin on the Reform Luach App

Rabbi Dan Medwin, Co-Director at the URJ 6 Points Sci-Tech Academy, shares his thoughts on designing CCAR Press’s Reform Luach calendar app. Reform Luach is available on the Apple, Amazon, and Google Play app stores.

What inspired the creation of the Reform Luach app?

The initial work on the Reform Luach app was done by Rabbi Leon Morris with the help of Cantor Amanda Kleinman. They painstakingly created a detailed collection of valuable information for Reform communities. The app grew out of their dedication and hard work.

What makes this app different from other Jewish calendar apps?

The Reform Movement’s calendar is a combination of the Israel calendar for holidays and the diaspora calendar for Torah readings, with necessary adjustments made to keep both in sync. Other Jewish calendar apps have options for the Israel calendar or the diaspora calendar, but not both. Additionally, page numbers are included for the Reform Movement’s sacred books: Mishkan T’filah: A Reform Siddur, The Torah: A Women’s Commentary, and The Torah: A Modern Commentary.

Are there any special features of the Reform Luach app that users should know about?

The holiday and Torah portions can be downloaded to the default calendar on one’s phone, which can be synced with a larger calendar system (e.g., Outlook, Google calendar, etc.). There are links to read more about each Torah portion at ReformJudaism.org. A handy date converter is also included, which can go from Gregorian to Hebrew calendar and vice versa.

What was the most challenging part of creating this app?

The most challenging aspect of the process was initially understanding the complex interactions and special cases of the Reform Luach, and then translating the exceptions and readings into computer logic that our developers—who were not familiar with the Jewish calendar—could implement in the app. For example, when the eighth day of Passover falls on Shabbat and the following week’s reading is Sh’mini, this week’s reading becomes Sh’mini I, and the following week’s becomes Sh’mini II. However, when the following week’s reading is Acharei Mot, that reading is split into two parts and similarly applied to both weeks.

How do you recommend that people use the Reform Luach app?

There are a number of ways folks can take advantage of the Reform Luach app. Some use it as a quick reference tool to see the upcoming Torah portion or holidays, while others use it to plan their b’nei mitzvah calendar for the year by syncing all of the dates. It’s also a helpful resource for learning more about each week’s Torah portion.

Learn more about more CCAR Press Reform Jewish apps at apps.ccarpress.org

Rabbi Dan Medwin is the designer of the Reform Luach app. Previously, he was the CCAR Director of Digital Media.

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Chanukah Holiday

The Full Story of Chanukah Has Much to Say to Us Today

In the fall of 1976, a young Jew stood at the crossroads. Recently confirmed, just back from a summer in Israel, a veteran of our URJ camps, and now a religious school intern — for the first time honestly confronting the story he, and countless generations of Jews, had learned about Chanukah. The one where a religious zealot named Judah Maccabee, with the help of a ragtag bunch of pious Jews, defeated the army of the evil King Antiochus. And when they rededicated the Temple, the story of the miraculous oil that burned for eight days.

That kid was me, and it seemed like we had learned that Chanukah was a celebration of militant Jewish zealotry. In 1976, the only contemporary Jew who fit that description was Meir Kahane of the JDL, a Jew I wanted nothing to do with. So why should I celebrate this holiday if he was the modern embodiment of Judah Maccabee? And, worse, if that is what Judaism values, why should I want to be Jewish?

Fortunately, I found myself at a teachers’ workshop, taught by Rabbi Manny Gold, where, for the first time, I learned of the Books of the Maccabees and the Apocrypha, and an entirely different tradition for why we celebrate Chanukah — one that made more sense to me and might just have saved me for Judaism. So, when I got to rabbinic school, I was open to harmonizing the two versions under the tutelage of Rabbi Martin Cohen, and found an even deeper story.

A story that starts with Jews divided over the best way to approach our Jewishness — either exclusively according to our traditions, or as part of seeking to participate in the larger (Greek) society. A division of the community in and around Jerusalem severe enough to cause King Antiochus to declare martial law in Judea to calm things down. Martial law, in this case, meant suspending the “constitution” (i.e., Torah) and sending in the troops to enforce the ban, garrisoning them in the most secure location in Jerusalem — the Temple complex.

This becomes the background against which Judah enters the story, not as a religious zealot, but as a compromise leader that the previously feuding Jewish factions all could rally behind to fight the common enemy. Among Judah’s first actions as leader was to allow his forces to take up arms on Shabbat — hardly the act of a religious zealot, but smart strategy, which eventually also allowed them to attack the enemy on Shabbat, to gain the element of surprise.

Using these tactics, Judah was able to hold the Syrian-Greek army at bay for three years, by which time there was enough going on elsewhere in Antiochus’s kingdom to convince him to pull his troops from Jerusalem. In the Maccabees version of the story, this led to cleaning the Temple from the Greek soldiers’ use, and an eight-day rededicatory celebration based either on Sukkot, or Solomon’s dedication festival after building the original Temple.

If things ended here, we would have a story that speaks to the tension between traditionalism and assimilation, and, as we will see, teaches us important values still today. But the story doesn’t end there, and over the next 700 years takes a series of twists and turns — all of which end up reinforcing these same values. The feuding picks up and is eventually ended by Judah’s last brother Simon, who inaugurates the Hasmonean Dynasty, which loses its control when the group that will become the Pharisees, and then the rabbis removes its support, leading to the Roman takeover that eventually leads to the destruction of the Temple and the rise of Rabbinic Judaism. Once in power, the rabbis try to make Chanukah go away, but cannot, and so add the oil story to recast it within parameters that they can live with. (Yes, that summary was rushed, for space reasons, but these events are each well worth studying and understanding on their own!).

For the next 1000 years, the oil story becomes the only story Jews learn within our isolated communities — so even though it is added late with deliberate purpose, it is important to see that without it, there is no guarantee that the holiday survives on its own into the modern world, given the rabbis’ earlier efforts to make it disappear. It is only when Judaism emerges from isolation into the world of the Enlightenment and America that we Jews finally have access to both versions of the history.

So, at roughly the same time we American Jews were elevating the significance of Chanukah, mostly in response to the commercialization of Christmas around us, we also were given the texts, the opportunity, and the responsibility to change our understanding of the Chanukah story, bringing both versions together. Doing so replaces the miracle story with one that, with multiple examples over time, emphasizes for us the importance of rededicating ourselves to being serious Jews, participating more fully in the life of the Jewish community and its institutions, adapting our Jewish practice to allow us to navigate successfully between the polar pulls of strict traditionalism and full assimilation, and live lives of positive Jewish value.

And THAT is a story that has much to teach us about our Jewish life today.

Rabbi Steve Weisman is the rabbi of Temple Solel in Bowie, MD and a long-time teacher of the Chanukah story to Jewish and non-Jewish audiences.

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Reform Judaism

Reclaiming Tisha B’Av

If Pesach is the Jewish holiday most celebrated by American Jews, Tisha B’Av is the most second-guessed. Modern Jews don’t know quite what to do with it. Most Jews and probably all Reform Jews do not yearn for the Temple to be rebuilt or for the priesthood to be restored. We are followers of Rabbinic Judaism, not the Israelite sacrificial cult. So the question naturally arises: Why mourn what we don’t miss?

 

One early American Reform leader, Rabbi David Einhorn, went so far as to make Tisha B’Av a happy celebration in his siddur, Olat Tamid (1896):

“The one Temple in Jerusalem sank into the dust, in order that countless temples might arise to Thy honor and glory all over the wide surface of the globe… The true and real sanctuary, They imperishable testimony, remained ours, untouched and undimmed… In this our hope, this day of mourning and of fasting hath, according to the word of Thy prophet, been turned into a solemn day of rejoicing in view of the glorious destiny of Thy law and our high messianic mission which had its beginning with the historic events which we recall today” (Olat Tamid, Rabbi David Einhorn, trans. Emil Hirsch, S. Ettlinger: 1896, Chicago, pp. 144-145).

This transformation of a day of ancient mourning into a modern universalistic festival spoke to the classical Reform principle of being a light to the nations by spreading ethical monotheism to the world. The Diaspora, made possible by the Temple’s destruction, enabled our noble mission.

Notably, Einhorn’s liturgical innovation predated both the modern state of Israel and the Reform Movement’s support of Zionism. Einhorn’s solution to the Tisha B’Av question does not work for us today because it lacks balance and because the Jewish world has changed dramatically.

A fitting Tisha B’Av rite for the postmodern Jew should embrace the themes of loss, destruction, and weakness while also acknowledging the unprecedented prosperity and security of most Jews today. There is haunting beauty and spiritual richness in sitting on the floor in a dimly lit sanctuary, hearing the cantor chant Eichah. Not to mention that the themes of destruction and exile resonate today in so many places around the world. Tisha B’Av can be an opportunity to cultivate our capacity to care. (As I write this, a refugee team is competing in the Rio Olympics. Look no further than those champions to learn about exile and resilience.)

A balanced Tisha B’Av would include mention of our people’s triumphs as well. We should emphasize what makes the Jewish reality today so different than in 586 BCE (the Babylonian exile) and 70 CE (the Roman destruction). The state of Israel exists as an economic and military powerhouse, and the American Jewish community is more prosperous than ever. Neither is without its challenges, but our crises pale in comparison to our ancient forebears’. Let us feel gratitude for our blessings even as we pledge vigilance in the face of our challenges.

If nothing else, Tisha B’Av is a chance to retell part of our people’s story. The power of storytelling creates a sense of belonging and shared purpose, and even a sense of responsibility to carry on the story. Psychologists who study family storytelling have determined that the most powerful family narrative type is the “oscillating” narrative: We had struggles but we overcame them together. So many of our historical holidays touch that theme. Tisha B’Av is often a missed opportunity to retell part of that story – the ups and downs and everything in between. With some intentional planning and thoughtful implementation, we can honor Tisha B’Av’s origin and make it matter again to the Jews of today.

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Rabbi David Segal serves Aspen Jewish Congregation in Aspen, Colorado.