Tag: Reform Judaism

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High Holy Days Machzor Mishkan haNefesh Prayer Rabbis Reform Judaism

What Are We Doing Here?: Mishkan HaNefesh and the High Holy Days

You are probably aware, if you’ve sat through High Holy Day services in years past, that these worship services run longer than most other days of the year. If you have not really studied or examined the words on the pages closely before, you may not be aware of all the ‘extras’ that are part of the High Holy Day liturgy. Of course, the Shofar service is one of the most immediately recognizable additions. And the singing of Avinu Malkeinu. And you may have spent many a year struggling with the medieval piyyut (poem) U’netaneh Tokef (that’s the one that contains those uncomfortable lines, ‘who will live and who will die’). 

But perhaps you don’t remember a series of paragraphs that are inserted into the Amidah that extend the section known in Hebrew as k’dushat Hashem – the Sanctification of the Name. That is the section where we repeat 3 times, kadosh kadosh kadosh… holy holy holy is the Eternal God of Hosts.

The reason why this section of prayer is extended with some additional paragraphs is because the ‘sanctification of God’s name’ was, historically, a big theme of the Jewish New Year. In ancient times there would be an official day of the year to celebrate and honor each year of a king’s reign. Think of Queen Elizabeth II of Great Britain. There was a lot of fuss and fanfare as her Diamond Jubilee was celebrated back in 2012.  Something of this ancient ritual was borrowed in Jewish ritual – one day a year we recognize and honor the coronation of the King of Kings.  In our Rosh HaShanah liturgy we do this when we ‘sanctify God’s name.’ But what does that mean exactly?

The three additional passages that become part of the sanctification prayer over the High Holy Days each begin with the word u’v’chen, meaning ‘therefore.’ What follows in the 3 passages are an ancient liturgists idea of what the world would look like if we all IMG_0716acted in ways that demonstrated our attempt to bring a sense of God’s holiness into our world. First, all of creation would feel a sense of awe and reverence for God. Second, the Jewish people would no longer struggle because they would receive honor and respect and, third, we’d all be acting righteously and we would no longer be witness to evil.

Now, putting the history lesson and the ancient language of kings aside for a moment, what we have here, right in the center of one of the central prayers of our liturgy, are words that remind us that we’ve really failed to do much of meaning if we dutifully sit in synagogue and mindlessly recite words, unless the time we spend in reflection and connection remind and inspire us that, when we get up, we make meaning by doing. That’s why I love some of the alternative, contemporary readings that our upcoming new machzor, Mishkan haNefesh, has placed across from the three traditionalu’v’chen passages emphasize the centrality of our actions if we really want to do honor to God’s name and bring holiness into our world.  My favorite of the passages is one that I intend to make the focus of this section of worship this year  in my congregation – it is an adaptation of a prayer first written by Rabbi Jack Reimer and published in New Prayers for the High Holy Days in 1971. It begins:

We cannot merely pray to You, O God
to banish war,
for You have filled the world with paths to peace
if only we would take them.
We cannot merely pray
for prejudice to cease
for we might see the good in all
that lies before our eyes,
if only we would use them…

And, following additional passages in a similar mode, it concludes:

Therefore we pray, O God,
for wisdom and will, for courage
to do and to become,
not only to gaze
with helpless yearning
as though we had no strength.
So that our world may be safe,
and our lives may be blessed.

I know how easy it is to feel frustrated in the ritual of sitting and praying over the High Holy Days. I know how easy it is to look around a room and wonder how many of the people we see will leave the sanctuary after a couple of hours of reciting righteous words and exert themselves to live according to those words. I know how it feels because I have had those thoughts and feelings, sitting as a congregant in years past. But I have come to appreciate that with all things in life, I most often act and do with greater care and greater impact when I have first taken sufficient time to contemplate and consider all aspects of the task that lies before me – not only what needs to be done, but who needs to be included, what challenges face us, and how we can achieve something collaboratively.

So it is with the High Holy Days. There are a great many words on the pages that lie before us. But they are there not to numb us into mindless recitation, but to prod and cajole us into action. Action that, when we rededicate ourselves to our purpose each New Year, might be that much more energized, thoughtful, and effective because we took the reflective time that the High Holy Days give to us to do better.

Rabbi Rachel Gurevitz serves Congregation B’nai Shalom in Westborough, MA.

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CCAR on the Road Israel News Rabbis Reform Judaism

What Matters in Israel

I continue to think about my recent mission to Israel in the midst of the Gaza Operation. I have written my political analysis, but there was another aspect to my trip. We rabbis went in order to see for ourselves the critical events of those days, but we also travelled there as a “solidarity” mission. We were trying to show the people of Israel that they were not alone or isolated. This was an opportunity for twelve American rabbis to connect with the people.

 We had our numerous official meetings, and they were significant. We met with Knesset members, military leaders, local politicians, and government spokespeople. We talked with our Israeli Reform rabbinic colleagues, social justice activists, journalists, and writers. But our most significant conversations most often occurred in informal, unplanned, spontaneous moments. In only five days I tried to see as many of my friends as possible. I wanted to know their thoughts, feelings, and concerns. I sat and talked with Americans, Israelis, and Palestinians I know well. I spent time in conversations with cab drivers, waiters and waitresses, and shopkeepers. I grabbed lunch with soldiers taking short breaks from the Gaza battles.

 Perhaps my favorite encounter occurred completely by accident. We went to a mall outside Ashkelon, near the border with Gaza. We wanted to find a clothing or sporting goods store where we could buy socks, t-shirts, energy bars, and other items for the Lone Soldier Center in Jerusalem. A few of us walked into a camping store and encountered five soldiers just back from Gaza. I asked them what they needed, and they said they were looking for camping headlamps. It turned out that they were part of a unit of twenty-five soldiers attached to a tank division. Their job was to repair the tanks at night after whatever battle took place during the day. It didn’t take long for our small group of Reform rabbis to purchase enough headlamps for all the members of the unit. In the process, we made friends and spent the afternoon talking with them over coffee at Cafe Aroma. One worked at Google. Another owned a pub. One was an engineer. We shared pictures of children and grandchildren and told our various stories. I am not sure I will remember the military briefings or talks from Members of Knesset, but I will remember the conversations with those IDF reservists at the mall in Ashkelon.

 For me, that is what matters in Israel. The politics can be infuriating. The leadership is often deeply disappointing. There are troubling forces at play in Israeli society. I have no patience for the Ultra-Orthodox control of family law or the messianic fanaticism of the Settlers. But the ordinary Israeli people are remarkable, and every conversation seems intense and passionate. The Israelis I know truly want to live in peace with their Palestinian neighbors. They want to live a good life with meaning and values in a beautiful Mediterranean setting rich with history and significance.

 I always return to Israel because I feel an intense connection with the people who live there. Let us pray that they will find peace in this next year.

Rabbi Samuel Gordon serves Congregation Sukkat Shalom in Wilmette, IL.

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Books Passover Pesach Reform Judaism

CCAR Haggadot: A Feast of Haggadah Choices

By Mark Podwal

I know, I know, Purim hasn’t even arrived yet, but Passover isn’t too far away and it’s never too early to begin to think about preparations.  One of the first questions that always comes up is which haggadah to use.  Here at the CCAR, we have a long history of publishing haggadot, and today we offer many different options.  Each one offers something a little bit different to meet the needs of your family or community.

It all began in 1892, which marks the beginning of Reform haggadot in North America. That was when the CCAR attempted to publish the first Union Prayer Book, in which a new haggadah was meant to be incorporated. That prayer book was ultimately and infamously rejected by the CCAR, and the haggadah was later published as a stand-alone volume (the subsequent UPB 2, which did pass the approval process, did not include the haggadah).

This early haggadah was an adaptation by Rabbi Isaac Moses of an even earlier Reform haggadah published in Bavaria in German by Rabbi Leopold Stein in 1841.  This original haggadah, as well as its subsequent adaptations and translations, was a contemporary rethinking of Passover for the Jews of the time.  As Dr. Richard Sarason writes, “While a strong affective connection to the seder ritual remains, there is a clear cognitive distancing from its premodern form and some of its content, which is either eliminated entirely or reshaped to conform to contemporary sensibilities. The passages of classical Rabbinic discourse are deleted, as are any angry or vengeful references to the gentiles” (Sarason, “The Haggadah and Reform Judaism” in The New Union Haggadah, CCAR Press, 2014).  Redemption is framed not as something far off in the future to which to yearn, but rather taking place in its audience’s own time as Jews gained political, social, and professional rights.  A revision, with slightly more Hebrew, was published in 1907/08.

Union HaggadahThe beloved gray hardcover known as the Union Haggadah, published in 1923, was a revision of this early 19th century haggadah (the image here is of the paperback facsimile version). This edition contains more Hebrew than the earlier versions, had a fuller version of the Exodus story, and also restored the traditional divisions of the seder.  But it still shared the original sensibility, looking not toward a future time of redemption but celebrating the freedom and liberty available to Jews in North America.  Generations of Reform Jews were raised on this version of the haggadah, as well as the revised version published following World War II. It was also appreciated for its gorgeous black and white artwork and elegant design, as well as the musical notation provided.  The CCAR Press has made a paperback version of this haggadah available.

PASSHAGG COVIn 1974 CCAR published A Passsover Haggadah, known familiarly as “the Baskin” though it should be known as the Bronstein-Baskin, created as it was under the editorial leadership of Rabbi Herbert Bronstein. This was the first full color haggadah from the Reform Movement, incorporating the striking art of Leonard Baskin.  A Passover Haggadah became an instant bestseller, as ubiquitous in Reform homes as The Union Haggadah once was.  This haggadah incorporates many supplementary readings and songs, drawing on the post-Holocaust Jewish experience as well as acknowledging the existence of and relationship with Israel.  It uses a much fuller Hebrew text than the  previous haggadot, a beautiful poetic style of English, adds back in much of the rabbinic commentary edited out in various editions of The Union Haggadah, and draws on many contemporary sources including Hebrew poetry.  This is an excellent haggadah for those who want a rich seder experience, with a tremendous amount of material to build upon.

Open Door-COVER-NEWThe Open Door, edited by Rabbi Sue Levi Elwell and published in 2002, reflects further changes in the North American Jewish community.  This haggadah, with beautiful art by Ruth Weisberg, incorporates voices of those previously marginalized or left out, including women’s voice, GLBT voices, and those from non-Ashkenazi Jewish communities.  This haggadah is a great addition to any collection, offering new perspectives on familiar texts and opening the door for all those who want to enter.

STJCoverIn 2012 CCAR Press added another haggadah to our offerings.  Sharing the Journey: The Haggadah for the Contemporary Family, edited by Alan Yoffie with gorgeous full color artwork by Mark Podwal, offers a welcoming and accessible approach to Passover.  This haggadah is especially a good fit for those who don’t know a lot about Passover rituals or practices but wants to get started, or those with non-Jewish family members and friends around the table.  All are warmly welcomed and included in the shared experience of moving from slavery to redemption, with Sharing the Journey follows the traditional steps of the seder in a joyous, streamlined, non-intimidating way.  All Hebrew is fully transliterated and gender inclusive. There are discussion questions and explanations throughout. This Haggadah is also a great choice for congregational seders, which could be accompanied by the forthcoming Visual T’filah version. A separate Leader’s Guide is available, including a 2 CD set, and the album is also available on iTunes, both with words and without, for singing along too.  There is also an iPad version of Sharing the Journey, and it will shortly be available as Visual T’filah, a terrific resource for congregational seders.  In addition, a selection of Podwal’s signed giclee prints of images from the book are available and make special very special gifts.

CCAR-UnionOur latest haggadah is a completely revised edition of the 1923 Union Haggadah.  This edition, The New Union Haggadah, is being created in consultation with the Society for Classical Reform Judaism, with Rabbi Howard Berman as consulting editor and Rabbi Ben Zeidman as development editor.  This revision features beautiful updates of the original artwork, as well as some new full color art based on Passover images from stained glasses windows found in Reform synagogues across North America.  For those who still feel connected to the 1923 edition but want something slightly more contemporary, this is a perfect choice.  This edition preserves the beauty and elegance of the original, with its focus on the shared Jewish and American moral values and emphasis on liberty for all, while now offering full transliteration, gender inclusive language, and updates to the original such as Miriam’s cup and the option of an orange on the seder plate.  In addition, we are also offering a large print edition.

CHLDHAGG COVAnd then there’s A Children’s Haggadah,  by Howard Bogot and Robert Orkand, with illustrations by Devis Grebu.  This child-friendly haggadah features a vibrant fold-out section of the whole seder plate.   Designed especially for young people, this haggadah is a great choice for home seders with lots of young children, as well as for schools or community family seders.

There are many haggadot to choose from.  We’re proud to be able to offer a range of different options.  And of course there’s always the tradition of collecting many different haggadot, all the better to pick and choose the parts you like from each. Have fun making your choice, and chag sameach!

Rabbi Hara Person is the Publisher and Director of CCAR Press. 

 

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News Rabbis Reform Judaism

Biennial Benediction by the President of the CCAR

The following remarks were offered by Rabbi Rick Block, President of the CCAR, at the Opening Plenary of the URJ Biennial. 

Good evening. I am honored to offer words of reflection and blessing on behalf of the Central Conference of American Rabbis and its more than 2000 rabbis, many of whom are with us in San Diego and who, together with professional colleagues and lay partners, lead, serve, teach, comfort, guide and inspire the congregations and congregants of our Movement and their communities and forge a vibrant future for Jewish life.

When I assumed the Conference presidency, I asked my wife, Susie, “In your wildest dreams, did you ever think I would be CCAR President?” And she said, “You’re not in my wildest dreams.”

Actually, she didn’t. But I begin with Susie because she and I, who will be married 45 years this June, God willing, met at age 17 at UAHC Camp Swig, to which our temples sent us on scholarship, because we were active in NFTY. My parents grew up in Reform congregations, and my father was a temple president. Susie’s parents, who enjoyed a marriage of extraordinary closeness for 71 years, met in their Reform temple’s youth group, and were active members their whole lives. Susie’s mother, 94, still is. Our sons and daughters-in-law and five delicious grandchildren now belong to Reform congregations themselves.

I share all this to make a point: That I owe much of what I value most – my family, my faith, my rabbinate – to Reform Judaism and the Movement that embodies and sustains it. And I bet that for many of you, in your own way, the same is true.

Reform Judaism is not a set of airy abstractions, nor is the Reform Movement a mere amalgam of organizations. They are powerful forces for good that shape, give meaning to, and transform lives, our lives, as they did for those who came before us and will do for those who come after. They enable us to link our personal stories, yearnings and journeys to the transcendent master narrative of the Jewish People. They connect us with something larger, more significant and more enduring than our individual, mortal, sometimes lonely and bewildered lives. They connect us with what is eternal and with the Eternal One.

That is why we gather here, thousands strong, to sing, study, pray and learn, to celebrate achievements, confront challenges and seize opportunities, to reaffirm our innermost values and renew our most passionate commitments, to hope, worry and dream together.

We are here because, even when we have difficulty articulating it, we know that Reform Judaism stands for something sacred both timely and timeless.

We are here because Reform Judaism embraces both tradition and innovation, both individual autonomy and religious obligation.

We are here because reform is not an aberration or an artifact of modernity, but a defining characteristic of Jewish history and a key to our People’s survival.

We are here because we affirm that intellectual freedom and scientific truth do not threaten Judaism, but validate and enrich it.

We are here because Reform Judaism doesn’t just offer appealing  answers, but honors our doubts and questions.

We are here because we are devoted to Israel’s wellbeing, as a Jewish and democratic state, and because we cherish a vision of an Israel at peace with its neighbors, within secure and recognized borders, where all citizens and expressions of Judaism are recognized and equal.

We are here because, as Reform Jews and as a Movement, we champion justice, diversity, equality, and inclusion, and are committed to partnering with God, each other, and all people of good will to repair and perfect the world.

We affirm that these things are true, even in an era of rapid and bewildering change, when religious identification, affiliation and practice are optional, the sanctions that once compelled Jewish observance have long since dissolved, the range of choices seems infinite, and the ability of existing institutions to satisfy them is in question. More than ever, our task is to construct what Peter Berger calls “plausibility structures,” the frameworks and settings in which Jewish observance makes powerful sense and infuses people’s lives with meaning and purpose.

Our task is daunting, but invigorating. Change is disruptive, but essential to renewal. Is not that, after all, what two centuries of Reform Judaism, its vibrant organizations and pioneering leaders have taught us? Let us go forward then, together, confident we can rise to the summons of our calling, because we must, and because we have each other.

We conclude with words of gratitude to those who came before us and for our obligations to those who will follow us: Barukh Ata Adonai, Eloheinu Melekh haolam, shehehiyanu v’kiyemanu v’higianu laz’man hazeh. Blessed are You, Adonai, our God, Sovereign of the Universe, who has kept us in life and sustained us, enabling us to reach this joyous occasion.

Rabbi Rick Block is Senior Rabbi of The Temple – Tifereth Israel in Cleveland and Beachwood, Ohio, and President of the Central Conference of American Rabbis.   

Categories
Chanukah News Rabbis Reform Judaism

The Grinch of Thanksgivukkah

It was cute the first time I heard it. But by now, I’m really annoyed every time it appears on a screen or in print. “Thanksgivukkah”—-yes,  I’ve seen the video, perused the recipes, been preached to by my colleagues on-line who want to explain the commonalities  of Thanksgiving and Chanukah—-the quest for religious freedom, the parallels with the Maccabees belatedly observing Sukkot, the harvest festival (I get it!), and as always (especially in our “foodie” era) the obsession with food.  Also, lest I forget, there is this once-in-a-lifetime confluence of these two holidays (although the date of Thanksgiving having been proclaimed by President Lincoln in 1863 and by federal legislation in 1941, it does not strike me as very long ago in Jewish terms).  And forgive us, our Canadian cousins, for ignoring the fact that you celebrate the holiday on a different day!

Having been a “cranky old lady” well before my chronological time, I hesitate to even enter the fray. Lighten up, I tell myself; and yet….I must ask: why do we always have to compare Chanukah with something else, whether for good (i.e. this year) or for bad (every other year, when it comes near or on Christmas)? Why must we persist in aggrandizing Chanukah by forcing absurd parallels? And how will we argue against the “Christmakkah” appellation next year when we’ve been so pro-“Thanksgivukkah” this year? Why can’t we just let Chanukah be Chanukah?

Over the years, I have come to cherish the smallness of the Chanukah candles. Against the garish cartoonism of much of December’s over-merchandising, the little candles (distinguished only, and then only in recent years, by their rainbow hues) barely (bravely?) stand out. They are meant to be small, proclaiming two unlikely miracles: the victory of the Maccabees (Hasmoneans) over the grand armies of Antiochus IV Epiphanes in the second century B.C.E; and the ultimate survival of Judaism, a minority religious group, among other majority religious groups (then the cult  of Antiochus and Hellenistic religion, later Christianity and Islam).

The cost was often paid in blood, exile, blatant and subtle discrimination. It is not easy to be different, stubborn (“stiff-necked”, as the Bible puts it), or as we used to say in the old days (but are more embarrassed to say now) chosen. Despite everything (“lamrot ha-kol”), despite unimaginable horrors and pressures, we Jews somehow remained Jews and remained a people in the world.

IMG_2787Look closely, the candles seem to say: we’re still here, surprisingly, perhaps. You may have to look carefully for us, because we are more integrated into the larger society (a current de rigueur note: see PEW study). We don’t always “look” Jewish (whatever that means anymore!), our names don’t always “sound” Jewish, we are now major players in the majority world. Could the Maccabees have imagined our status now?

 Yet in our world today, the dangers are still out there—there are those who would still be happy to see us disappear, and would be more than ready to at least blow out the shamash (the guiding candle) that is Israel, if not the rest of us as well. We’re not as safe as we would like to pretend.

 And then there is that other knotty problem, our internal one:  what is it that we’re preserving as a Jewish people? (PEW once again, if you insist on percentages) Why do we still insist on being ourselves, and not just become someone else? Some of our Orthodox family think we Reform Jews have already fallen over the abyss into blatant Hellenism. We can angrily dismiss those claims, but the questions persist: who are we? why do we keep on being Jewish?

 Why, after all, are we still lighting these candles night after night, year after year? How do we keep the little flames alive?

 This year, we have a special opportunity to teach about Chanukah AS IT IS, instead of as the “un-Christmas”; to celebrate our physical and spiritual survival as Jews; to honor a light that never stops burning (as Cynthia Ozick has written, “an urgent tiny flame of constancy that ignites the capacious light of freedom”).

This year, the entire eight days of Chanukah stand firmly on their own, a separate ritual, metaphorically marking a separate people and tradition, which might not have survived without those brave, controversial, and (yes!) fiercely anti-Hellenistic Maccabees  and the creative rabbinic spiritual interpretative layer of a tiny vial of oil.

Do we really have to transform these miracles into an over-hyped, commercialized Thanksgivukkah?

 Rabbi Mindy Avra Portnoy is the Rabbi Emerita of Temple Sinai, in Washington, DC, and is the author of the groundbreaking children’s book, Ima on the Bima.

Categories
Ethics General CCAR Rabbis Reform Judaism Social Justice Statements

Reform Movement Welcomes Ruling in Marriage Equality Cases

Reform Movement leaders issued a statement today in response to the Supreme Court’s landmark ruling on marriage equality in the cases Windsor v. United States and Hollingsworth v. Perry. The following statement comes from Rabbi Rick Jacobs, president of the Union for Reform Judaism, Rabbi Steve Fox, chief executive of the Central Conference of American Rabbis, Rabbi Marla Feldman, executive director of Women of Reform Judaism, and Rabbi David Saperstein, director of the Religious Action Center of Reform Judaism:

Today’s Supreme Court ruling on marriage equality is a significant victory for the protection of Americans’ civil rights. No longer will lesbian and gay couples remain invisible to the federal government; no longer should there be doubt about the legal legitimacy of these partnerships.

 

The Defense of Marriage Act (DOMA), which we vigorously opposed when it was first considered, has been an offensive and discriminatory measure since its passage in 1996. Since then millions have been denied fundamental rights because of the impact of this ill-advised law. Though that law still stands, today’s ruling in Windsor v. United States promises to lessen some of its most damaging effects. By striking down Article Three of DOMA – a section of the law that the Obama Administration stopped defending several years ago – the Court has enabled legally married same-sex couples to receive the same federal benefits, rights and responsibilities as married heterosexual couples.

 

Sadly, too many couples across America are still denied the fundamental right to marry. The Court’s ruling in Hollingsworth v. Perry effectively expands that right to tens of millions more Americans. The Court missed an opportunity to take a stronger stand for marriage equality today, yet it is a step toward greater civil rights for millions of Americans.

 

There is no more central tenet to our faith than the notion that all human beings are created in the image of the Divine, and, as such, entitled to equal treatment and equal opportunity. Many faith traditions, including Reform Judaism, celebrate and sanctify same-sex marriages. Thanks to the Court’s decision, the federal government will now recognize these marriages as well, while still respecting the rights and views of those faith traditions that choose not to sanctify such marriages.

 

Inspired by our Movement’s longstanding commitment to civil rights, we joined in amicus briefs to the Court in both the Perry and Windsor cases. We look forward to the day when full civil marriage equality is the law throughout the country, reflecting our nation’s historic commitment to the civil rights of every individual. In the meantime, today’s decisions will inspire us to continue to seek justice for all.

 

Categories
Books General CCAR Machzor News Prayer Reform Judaism

Machzor Blog: Thoughts on Torah Readings

Our congregation, Westchester Reform Temple in Scarsdale, New York, has been worshipping with a draft copy of Mishkan HaNefesh for three years now, on the second day of Rosh Ha-Shanah.  About four hundred congregants and members of the community-at-large show up for this service, and we have taken the opportunity not only to pilot the new machzor from the pulpit, but also to invite the participants’ feedback.  In general, opinion about the machzor is positive, with many praising the dignified, uplifting, and poetic English prayer-renderings and meditations, and others appreciating the opportunities for study and reflection built into the machzor.

Because the draft copy we have been piloting does not feature a Torah service, we have jumped back into Gates of Repentance for the Torah Service and we have produced our own one-page handout for the Shofar Service.  The Torah service, however, prompts a fascinating question about which our congregation and clergy have been wondering aloud for a couple of years:  what Torah readings will Mishkan HaNefesh propose for reading on First and Second Day Rosh HaShanah?

This spring I taught an eight-week adult education course in midrash using Akedat Yitzhak (The Binding of Isaac, Genesis 22) as our primary text.  While many of the students feel spiritually and emotionally drawn to the Binding of Isaac and recognize its importance within Judaism–an importance that led to our Reform Movement proposing it as the reading for First Day Rosh HaShanah, instead of on Day Two, where it is found in Orthodox and Conservative circles–many agreed that the time has come to re-locate Akedat Yitzhak on Day Two, and replace the Torah reading for First Day Rosh Ha-Shanah with the traditional Scriptural passage, Genesis 21, which not only sets up the drama for day two (Genesis 21 details the birth of Isaac and his place in Jewish genealogy), but also beautifully meshes with Rosh Ha-Shanah themes of birth and hopefulness.

I would warmly support the re-introduction of this text.  It would embrace the value of Klal Yisrael, the unity of the Jewish People, by bringing us into common practice with other streams of Judaism.  It would also invite the rabbi to explore new and varied preaching topics on Rosh HaShanah morning, and offer new discussion topics for congregants.

Knowing our Reform Movement, and the format of Mishkan T’filah, I suspect that choices will be offered, including the choice of reverting to Genesis 21.  Readers, what do you think?

Rabbi Jonathan Blake serves Westchester Reform Temple in Scarsdale, NY.

 Learn more about the new CCAR Machzor.  For more information about participating in piloting, email machzor@ccarnet.org.

 

Categories
CCAR on the Road General CCAR Immigration News Rabbis Reform Judaism Social Justice

Rabbis Organizing Rabbis: Immigration Reform Lobby Day in DC

Rabbis Organizing Rabbis Lobby Day in DC

(The CCAR “Gang of Ten”: Rabbis Michael Namath, Baht Weiss, Sam Gordon, Esther Lederman, Greg Litcofsky, Ari Margolis, David Adelson, RAC Deputy Director Rachel Laser, and Seth Limmer)

 It started as a question: as part of our Rabbis Organizing Rabbis campaign for Comprehensive Immigration Reform, would colleagues be interested in journeying to Washington, D.C. for a Rabbinic Lobby Day on Capitol Hill?  If so, would Senators and their staffs be willing to meet with national representatives of CCAR, even from out of state? If so, would we as rabbis be able to make any impact on the success of the legislation’s passage through Congress?

The answer to all these questions, I discovered on our first Rabbis Organizing Rabbis Lobby Day,  is a resounding: YES.

May 22 was an auspicious date for many reasons. We knew it was one of the final days Senators would be in town before their June recess.  We knew we had a team of ten colleagues taking trains, planes and automobiles to meet up at our Religious Action Center.  But we didn’t realize that late in the evening on May 21 the Senate Judiciary Committee would vote S. 744 [the bi-partisan bill for Comprehensive Immigration Reform, or CIR] out of committee by a margin of 13-5.  When we entered the halls of Congress, our Senators all knew that a vote on CIR was coming their way.

After a thorough prep session at the RAC, our day began by meeting Senator Daniel Bennet [D-CO], one of the members of the bipartisan “Gang of Eight” who championed CIR.  Led by David Saperstein (and together with our allies from the UUAA) we thanked Senator Bennet for his leadership, asked him how we could help ensure the passage of the Bill, and charged him (as he was happy to hear) to “get this work done”.

From that session, our own CCAR “Gang of Ten” fanned out over Capitol Hill to meet in smaller groups with the offices of  seven key senators.  We heard interesting messages from two other members of the Gang of Eight with whom we met: Dick Durbin [D-IL] charged us to help secure the vote of his IL colleague, Mark Kirk [R-IL]; Robert Menendez directed our focus to the House of Representatives, where his staff feels this legislation will face serious and sustained opposition.  Angus King [I-ME] also reiterated a call to ensure the overwhelming passage of CIR in the Senate to put real pressure on the House.

Our teams also scheduled appointments with Senators whose previous statements and records led us to believe we would have to work hard to gain their support. In many ways, it was in these sessions where the real learning of the day took place, and where the greatest optimism was found.  Joe Donnelly [D-IN], heavily influenced by the support the Catholic Conference of Bishops has put behind CIR, was encouraged to hear more faith groups speak of the moral arguments for the legislation he is leaning to support.  His colleague, Dan Coats [R-IN, who had expressed dismay for President Obama’s DREAM act], turns out to be focused on the realism of CIR’s border-security measures, but seeks a comprehensive solution and is very open to the possibility of supporting S. 744.  (Coat’s Legislative Director especially asked us to be vocal on the issue of why this bill didn’t provide “amnesty”, as that was the biggest negative public perception he felt his office needed to overcome.)  Kay Hagan [D-NC], one of five Democrats who voted against the DREAM act, wouldn’t commit to a position, as she faces re-election in a state turning towards the other party.  It was curious that we felt more encouraged by our meetings with “swing”  Republicans than Democrats…..

The most interesting meeting of the day was with the office of Mark Kirk [R-IL].  The importance of Kirk’s leadership in widening the bipartisan support for CIR could be crucial, we had been told when meeting with Durbin’s staff.  So it was with great hope and a sense of urgency that Chicago’s own Rabbi Sam Gordon began our session setting forth a compelling case.  As conversations continued, we learned that Senator Kirk was open to supporting S. 744, and potentially even inclined to do so.  The early and vocal advocacy of the faith community, we were told, was a large reason why.  As the meeting became more and more encouraging, I felt emboldened to share the following with the Senator: thanks to Rabbis Organizing Rabbis, we already have a network of sixteen committed colleagues throughout Illinois who are poised to come out and support and help Senator Kirk arrive at (and keep to) the right vote on this issue.  Sam Gordon listed the many cities in which Rabbis Organizing Rabbis can really make a very public difference for the Senator, and Kirk’s people widened their eyes at the opportunities, took business cards, and pledged to be in touch.

I learned a lot from a tremendously full day in D.C.  From Rachel Laser and the RAC Staff, I learned how important it was, before going to Wasington, to advocate publicly on a local level (I was fortunate enough to have an Op-Ed published on Immigration Reform in the Jewish Week).  Sitting with Senators and showing them my public commitment and leadership definitely made a difference.  From my Just Congregations community organizing training I learned how having people on the ground in states gave us greater power and opportunity when talking with Senators.  From the Senators and staffers with whom we shared such fascinating conversations, I came to understand how much of a real difference it makes in the policy and legislation of our nation that we as rabbis went door-to-door on Capitol Hill.

And, lastly, I learned how invigorating it was to walk through the halls of Congress with my colleagues, making a real difference in the governance of our country and the ways its people are able to enjoy justice, peace and civil liberties.  I can’t wait to do it again.

 Rabbi Seth M. Limmer is rabbi of 
Congregation B’nai Yisrael of Armonk, New York.  

Categories
CCAR on the Road Ethics Immigration News Rabbis Reform Judaism

Serve the Eternal With Joy

4583201560_2797e92db7_oThe Psalmist calls to us, “Serve the Eternal with joy!”

For three days, participants of the Consultation on Conscience heard from pollsters about faith and Tikkun Olam; we sat at the feet of US Ambassador Susan Rice, Sister Simone Campbell and “Nuns on the Bus,” and Rabbi Sharon Brous to discuss the role of faith in our pursuit of progressive social change; and we learned from staff at the Religious Action Center about how to lobby more effectively, about outstanding local social justice programs for our communities, and about the energetic Rabbis Organizing Rabbis Campaign for fair and humane immigration reform. We discussed violence against the human spirit, were weighted down with stories of gun violence and human rights abuses, and discussed how to face the obstacles of cynicism, callousness, and despair.

For a group of Balfour Brickner Rabbinic Fellows, we added powerful stories of the moments that called us to social justice; for some it was being bullied and beaten up years ago in high school; for others, it was the recognition we had been that bully. Powerful, prescient, evocative stories about the Divine spark bursting our hearts open and demanding we respond to the great moral injustices of our day with compassion, fortitude, and determination to make tikkun real.

And then, after sowing tears of pain and trauma, we responded to the call to Serve the Eternal with joy:

More than 20 of us went to a local Washington, DC bar where young professionals head after work. Teams of people were engaged in a karaoke competition, the contemporary version of a camp sing down.

What were a bunch of serious, social justice rabbis to do?

With words projected on the screen against the backdrop of contestants adorned in costumes from the fanciful Village People to the absurd Rocky Horry Picture Show to the romantic Dirty Dancing and music blared through the room, we danced.

934150_10151582488811113_1513506451_nIt was powerful, joyous, effervescent. With laughter and movement, humor and a bit of awkward brilliance, we belted out lyrics to Time Warp and Time of My Life; we paused in the midst of our learning and pursuit of social justice to touch a different—and yet vital—part of our souls that longed to soar.

It was funny and fabulous and rejuvenating. And some of our colleagues can dance! For a few hours amidst the sacred work of the Consultation on Conscience, we opened our hearts and joyously sang a new song unto God.

“It’s astounding;
Time is fleeting;
Madness takes its toll.
But listen closely…”

Let’s do the time warp again!

Rabbi Michael Latz is the senior rabbi of Shir Tikvah in Minneapolis, MN.

Categories
News Rabbis Reform Judaism

I Preferred the Book

bibleThe Bible is inherently cinematic. it has the global story filled with dramatic tension, complicated personal lives, special effects, war, comedy, power, surprises, and much more. It is Game of Thrones with more violence and sex, but without Peter Dinklage.

So when The History Channel’s The Bible miniseries was announced, I was curious to see how a modern television version might put out a sweeping run of biblical stories. Along with millions of Americans, I watched the 10 hours of The Bible and I found those key elements – it was dramatic (the overbearing score reminded me of that), intense (the constant violence made sure I knew that), and passionate (all the shouting made sure I was aware they were playing IMPORTANT characters).

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The Bible was produced by Mark Burnett (from Survivor) and Roma Downey (from Touched by an Angel) as a….well, passion product. They hope to bring over a billion new readers to the Bible. To help you on your journey there is the companion website, and they have created a merchandising machine – a companion novelization (Stephen Colbert had something to say about that), soundtrack,, DVD (on sale today!), mobile app, and more. Their “passion product” has also become a money making machine.

But while they attempted to make a family-friendly, marketable Bible for today, there were some areas of significant concern. And areas where I would have wished things were different.

 

TRUTH and ACCURACY

With a disclaimer at the beginning, the series plays a little fast and loose with the written Bible story. But who is to say what is accurate? Is the literal word? And even if it is, how does one represent conflicts and contradictions? It is a rewritten version for the purposes of condensed story telling. We do that when we tell any Bible story – leaving out sections, modifying for our audience. The teller tries to convey the “Truth” of the story without as much concern of the “truth”.

This is found in all cinematic storytelling – it is the big historical flaw in the “biopic”. Conversations, characters, timelines, events, facts are made up for the benefit of the narrative flow. For example, Roger Ebert defended the The Hurricane and distortions in biographical films in general, stating “those who seek the truth about a man from the film of his life might as well seek it from his loving grandmother. … The Hurricane is not a documentary but a parable.” From Lincoln to Argo to The Iron Lady – every biopic is flawed on its history. And so it is with The Bible.

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Since people often remember movie versions (accessible, condensed, visual) over the page, The Bible may be how some learn about and remember the Biblical tale. That is the nature of biopics. We are perhaps doomed to have a generation that thinks of Ashton Kutcher as Steve Jobs and to live with its flaws.

Sex and Violence

The Bible mini-series was made for the long-term market. It will be shown in Christian Sunday Schools across the country. Sex is a no-no in that setting. So Lot doesn’t sleep with his daughters. David’s cuts off the Philistines’ foreskins – but it is only alluded to those already in the know. Sex scenes are only hinted at, but never shown. In this way it is nothing like Game of Thrones.

But violence. Apparently violence is just fine anywhere. So this production amps up the violence. Every battle, stabbing, stoning, beating is emphasized. Extra conflicts and battles, including a gladiator fight, are introduced. One of the angels (perhaps intentionally the Asian one) does a double-bladed stabbing in fine action film formula. Just as I always imagined the angels. While not as gory as the Mel Gibson pseudo-horror flick The Passion of the Christ, it is plenty bloody.

Judaism

caiaphas-the-bibleThe Bible mini-series is about the Hebrews and the Israelites, but until the New Testament, it isn’t about the Jews. They may be Abraham’s or Moses’ people, but they are not a religious people. When Isaac is born there is no discussion of circumcision (too sexual anyway). When he is almost sacrificed, the animal doesn’t even have horns to become a shofar or to be caught in the thicket (like the text clearly says). When the Passover story is told, every single ritual aspect is omitted. But whenever a “religious” (i.e. bad) Jew is shown in the New Testament section, he is always wearing a tallit. Apparently, Jews wore their tallit gadol (the one over shoulders) all the time  in Jesus’ time.

Clearly some thought was put into the prayers and Hebrew said in the series. It isn’t gibberish. But L’cha Dodi in the morning before reading scripture? While one wouldn’t count on the Judaism to be very accurate (Keeping the Faith takes place in modern times and they made tons of errors), I don’t think the High Priest walking among dead bodies was a good choice. But some things I liked. Intentional or not, the Last Supper is clearly NOT a seder as they are happily munching on bread and there is no matzah in sight.

I was naturally concerned on how Jews would be portrayed in the Jesus scenes. It appeared some efforts were made to limit blame to Caiaphas and the Priests among the Jews. It is certainly not any more antisemtic than what one already thinks of the written Gospels. At one point, the guards restrict who can appear before Pilate in the “Crucify him!” scene setting up a favorable crowd (sort of like entry to nightclub). No one shouts, “His blood be upon us and our children!” But the series won’t be doing any favors for Jewish-Christian relations.

Gender

Rahab

The role of women in the Bible text is, at best, mixed. The miniseries doesn’t seem to make much of an effort to positively portray anyone woman in the Genesis story and others: Eve, Lot’s Wife, Sarah, Delilah. As the story goes on, there begin to be positive women models – typically in a role as a good wife or mother – Miriam, Pharaoh’s Daughter, Rahab (pictured), Samson’s mother (although she is inconsistent). The New Testament women are very strong – The Virgin Mary (played by Roma Downey as an older woman), Mary Magdalene, Pilate’s wife.

Positive stories with women at the lead are completely omitted such as all the other women in Moses’ life, Deborah, and Esther.

Race

the-bibleRarely are Biblical characters portrayed as shorter, dark-skinned Middle Eastern types in American and British films.It is no different here. But they aren’t blond and blue eyed either. The beards are dark even the skin isn’t swarthy. Jesus, however, looks like a movie star at all times – even when bloody and beaten – especially around the average looks of the “Jews”.

But the racial issues is noteworthy because in contract to the “white” actors in all the leads, several roles were cast otherwise:

  • The Angels – Michael, Raphael, and Gabriel are White, Black, and Asian.
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  • Samson – For no reason I can gather, Samson is a very dark-skinned actor. This is not color blind casting as his mother is also played by someone black. With the Philistines being completely white, it sets us an interracial tale or as one article called, a Mandingo fairy tale.
  • the-devil-on-history-the-bible-barack-obama-leadSatan – Much has been made how the actor playing Satan looked like Barack Obama. You be the judge from this picture. Let’s accept Downey and Burnett’s claim it is not true. But what is true is that the actor playing Satan is not dark skinned and was made more “black” for the role. So even if it isn’t anti-Obama, it is a bit racist.

March-25-2013-extra

A note on other casting. Saul should be very tall and handsome according to the text. David should be a red head. Saul wasn’t that good looking or charismatic (above right). And in fact, Saul, David, and Jonathan in the series are all brunettes and all are 6’1”.

Theology

The Old Testament scenes have a very basic theology.

  • Trust in God
  • Trust in God
  • Trust in God
  • The land of Israel is “ours” thanks to God’s promise

The New Testament scenes have an overriding theology too.

  • Trust in Jesus

Such an approach makes sense given the diversity of churches that they hope will use the video. The basic Zionistic element of Abraham and Moses and David is in keeping with a standard religious right approach to Israel today. Christians are more frequent visitors and to Israel than Jews (some say 58% to 25% of visitors). Israel is a big part of the ultimate belief in Jesus’ return and this fits nicely with Christian Zionism.

The Mini-Series

As a mini-series it was fair. Like many mini-serieses it was often plodding – parting of the sea, Sodom, road to Golgotha – as scenes dragged. The Samson story was interminable. The need to jump from story to story made for curious omissions. A novice to the Bible story would have trouble following big chunks, despite the smooth narration of the great Keith David. The actors were also always reminding you that this was the Bible with their extremely intense portrayals, which were always followed by more violence. And it was not in any way “inspiring”.

While it has nice costumes and sets and animals that feel “biblical,” it also was clearly limited in its budget. Crowd scenes were enhanced with CGI that didn’t match up to the final battle in The Lord of the Rings. Other times, the scene was tightly cropped and poorly realized such as Samson destroying the arena. Most notably was how few Hebrews were standing on the shore of the Sea when Pharaoh’s army approach. It wasn’t 600,000. I’m not even sure it was 60.

travis-fimmell-vikings-450-history

When fast-forwarding through the commercials, I kept stopping at the preview for The Vikings thinking the show was back. I guess if it is more than 500 years old, one bearded guy looks like another.

Future

The series got incredible ratings – the most-watched cable entertainment telecast of the year. The ratings did skew older in age.

Therefore, Hollywood and TV will now embrace religious themed productions since they are sheep. Even with all its controversies, The Passion of the Christ still made $600 million in box office. As this is mostly clear of such issues (even the ADL hasn’t said anything), expect numerous religious and biblical focused shows. There is a lot on the way already including the Jesus of Nazareth miniseries from Michael Landon, Jr.

This was a decently done, but generally slow and bombastic telling. It didn’t live up to the cinematic version in my head when I read these texts.

Read the book. Not the companion book, but the actual book.

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Rabbi Mark Kaiserman is currently living in Southern California where he is the Interim Rabbi of Congregation B’nai Tzedek in Fountain Valley.  This blog originally appeared on RaMaKBlog.