I am excited to share the news that I am heading to Israel with my colleagues from the Central Conference of American Rabbis. We are going to show our support and solidarity with the State of Israel and its people. We will visit and be briefed and I am sure we will ask many questions in order to more fully understand the situation.
I look forward to this upcoming trip and to sharing what I learn when I return.
A few minutes to hear what happened at Gush Etzion yesterday
Israelis, Palestinians Defy Recent Violence To Break Fast Together : NPR.
To our brothers and sisters throughout the world and especially in Israel,
שבת שלום
In the aftermath of four dead children, we need to carefully assess who we are, not who we believe ourselves to be. It is hard to be self-critical, but it is critically important. The tragedies of the four slain boys is deeply shocking and painful. What it can tell us about ourselves is a step toward understanding those we currently consider adversaries on so many levels and how we might find a way to live together. The horrible reality is that we have been sacrificing our children for way too long. Our tradition compels us to continue to seek another way. It will be hard and fraught with obstacles and disappointments.
Israel is a nation of laws. Once, the aspiration was that Israel would be a nation like all other nations. But in fact, we hold Israel to a higher standard of ethics and morality. Although inevitably she will fall short of our ideal, it is the aspiration that makes her the land of hope for all Jews. We support and love her and commit ourselves to striving to reach the ideal where all children might live in peace and security. We have much work to do. Let everyone use the tragedy that has befallen all of us to dedicate ourselves to the possibility of achieving peace someday
May we find peace and solace this Shabbat.
We include the name of Mohammed Abu Khdeir to the names of Naftali Frankel, Gilad Shaar and Eyal Yifrach this evening as we recite Kaddish Yatom. We ask of the Divine One:
May the One who makes peace in the high heavens
make peace for us, for all Israel and all who inhabit the earth.
Amen.
עֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו הוּא יַעֲשֶׂה
שָׁלוֹם עָלֵינוּ וְעַל כָּל יִשְׂרָאֵל, וְעַל
כָּל יושבֵי תבל, וְאִמְרוּ אָמֵן
Oseh shalom bimromav, hu yaaseh shalom aleinu,
v’al kol Yisrael, v’al kol yoshvei teiveil,v’imru.
Amen.
Our sages impress on us that Shavuot is the time of the Giving of Torah. Giving and Receiving are seen as two separate acts. The Giving is important because it is a one-time event and it is in the Receiving of Torah that we experience ongoing revelation. However, I think it is more complicated than that. Both the Giving and the Receiving are inextricably bound together, two sides of the same coin. Both come with their own set of expectations and obligations.
Giving
A true gift is given freely and without strings attached. Like so many of us, I have commented in the aftermath of the giving of a gift, with the gift box open and wrapping paper strewn, that “If you don’t like it, you can always bring it back.” And that is true. I do not want a gift to be kept merely to keep from offending me. But whenever I give a gift, I select it thoughtfully and with care. I want the gift I am giving to convey the meaning and love with which it was given. And I also want it to be loved and enjoyed. So I rarely shop for Jewelry for my wife, unless I find something truly extraordinary that I know will fit her aesthetic sense.
Similarly, I believe the Gift of Torah is given with a similar intention. It is given as an extraordinary expression of love that God has for his people. And, if you will permit the anthropomorphism, I cannot help but think the Almighty would be crestfallen if we asked whether the receipt was still in the box somewhere. Torah was not given just as a something for us to have. It is to be a prized possession. It is the greatest gift of all, short of life itself arguably. There is an expectation and hope that we will embrace it fully and use it to guide our lives.
Matan Torateinu, the Giving of our Torah, is more than something given in love. This extraordinary act of Giving requires an equally extraordinary act of Receiving. Sadly Torah can be rejected and “returned” as it were. It can be ignored, or possibly worse, misused as a means to exert power or personal gain at the expense of others. All of us are diminished when one rejects Torah. Instead we hope to we turn it and turn it delving into its beauty and depth, revealing wisdom and ways for us to make meaning both in our relationship with God and in our relationships with each other.
Receiving
The Receiving of a gift is another matter. I recall my mom teaching me as a boy, that it was proper to receive gifts with graciousness and gratitude. The value of a gift lies in the intention with which it was given, not the price paid. So understanding how a gift is given is very important to the receiver. But what we actually do with the gift is up to us.
We determine how a gift is to be used. A gift can be placed on a shelf. It can be an object to be admired and appreciated. But without interaction, it often does little more than collect dust. Our willingness to engage it will determine how much it will mean to us. But we must decide how to do this. Even when the giver advises us how to use our gift, it is ultimately up to us.
And certainly when we do interact with it, the way we do it is also under our control, even when the gift is Torah. We can return to it regularly or sporadically, we can be ready to engage fully or we could be more nonchalant, ready to pick up where we left off or to start afresh, we can be literal or figurative in interpretation. We can plumb its depth and seek ways that it speaks to us and guides us. It is said that when a piece of art or great literature leaves its creator, it becomes that which the recipient decides it will become. All the more so Torah; for Torah is the supreme such work and yet still can only have as much meaning as we are willing to impart to it.
I recall a Midrash spinning a story about the moment the people received Torah. God lifts the mountain and suspends it over B’nei Yisrael by a thread. The people are told they have a choice to accept or reject Torah. But if they reject Torah, God will let go. I actually prefer to understand the story another way. The gift of Torah is the thread itself. The world, as the mountain, can be harsh and cruel and the weight of the world can be crushing. Torah gives us the ability to live under the reality that is our world and keep it from destroying us, instead giving us the opportunity for a full and meaningful existence. Torah is the ultimate lifeline.
In this case, both the receiving and the giving are dynamic. We are always in the process of receiving, and arguably God is also always in the process of giving. The Torah writ large is a living work, continuing to expand and evolve. Both giver and receiver are actively involved in the process. Both are intimately involved in the give and take.
So how do we do justice to the gift of Torah?
For one thing, it is to embrace it with vigor to engage it and find how it speaks to us in ways that can affect our lives. How do we grapple and test and probe with a sense of reverence and gratitude that comes from knowing Torah is given in love and the giver hopes that this priceless gift will be used for all its worth.
Like so many others I am deeply troubled and saddened that the Council of Presidents rejected the application for membership by JStreet. Let me reiterate the premise for inclusion: the voices of all legitimate groups deserve a seat at the table so they may be heard in the collective that is supposed to be this council. This is not an endorsement of any particular view but rather a respect for the right to express ideas and hopefully add to meaningful discussion within Klal Yisrael. The Council’s rejection of JStreet runs contrary to this foundational principle and I support the URJ’s position that the Council’s vote reflects that the Council “no longer serves its vital purpose of providing a collective voice for the entire American Pro-Jewish community.”
At this juncture, we can either walk away or fight to amend the corrupt system now in place. As tempting as the former may be, we should seriously try to change the system before throwing in the proverbial towel. Because we believe in the need for a collective voice, we are obligated to do our best to maintain it. So it would seem that the first course of action would be to change the already existing community to return it to the basic premise that drove creation of the Council.
I urge all those who are disappointed by this sad turn of events to join together in an attempt to salvage the Council. To walk away without first doing this is an admission that there is no chance for everyone to sit at the table together. I would rather we tried and have those who won’t abide such an enlightened viewpoint opt to leave instead. First we fight for that in which we believe. Only if we find the fight is futile can we in good conscience walk away from the table.
For a long time, I resisted calls to free Jonathan Pollard. He was convicted of treason, spying against the United States of America. Although his punishment was more severe and although he spied on behalf of the State of Israel, an ally of the United States, his sentence seemed acceptable to me. He was a convicted spy serving a life sentence for betraying his country-that was okay in my book.
However, it is clear from the latest round of Middle East negotiations that Jonathan Pollard became little more than a political pawn, to be played in order to achieve a settlement. If our own government admits that Pollard’s punishment can be overlooked to achieve a political end, then the reason for his original punishment seems to have run its course, and he has paid the price. I do not believe a pardon is in order but it seems reasonable that we permit the time served be sufficient punishment for his treasonous acts.
Notwithstanding the collapse of the complicated formula that included his release to bring an agreement to the Middle East peace talks, Pollard appears to be merely taking up space in a prison as far as the US Government is concerned. So therefore, it seems appropriate to release and deport him to Israel. Pollard does not matter to the United States anymore as evidenced by our willingness to release him. Dangling Pollard in front of those who might believe he matters, only serves to distract the two directly affected parties from the important and hard decisions they need to make. So let us now take the only reasonable course of action, release Jonathan Pollard now.
As we re-imagine the synagogue’s place in American Jewish life new ideas and old ideas meld together to create interesting opportunities. The synagogue remains an important hub of Jewish community. However, relationships have moved to the forefront in our understanding as a way of creating communities that reach out to those on the outside and nurture those already within its arms. The implications of a relationship model affect all aspects of synagogue life including the size of the synagogue.
Traditional wisdom indicates that smaller tends to be better. A lesser number makes it easier for people, including the rabbi to know one another and hopefully foster deeper relationships within the group. Smaller is therefore also consistent with our increased emphasis on individuality. Today it is preferable to find a smaller group that shares our beliefs, rather than subsuming our own ideas to the larger and more expansive congregation of times past. When money flowed more freely and joining the synagogue was part of the natural order of things, new congregations were formed, new buildings were built, congregations grew and life was good.
In many ways, life remains good, but the traditional synagogue model is now being challenged. The drive towards individuality is stronger than ever but the need for community continues. People however, are not flocking to join in the numbers they once did. This challenge is in fact an opportunity for a new synagogue model to emerge where the ideas of small and large can join synergistically; We can create a large synagogue, which itself is an amalgam of smaller congregations or communities. Many successful synagogues already practice this concept. In each traditional area of synagogue life, multiple opportunities or access points exist both within and outside the “synagogue walls.” But the synagogue walls have been expanded to hold many ideas and defray the expenses associated with running an operation.
Traditional services are held parallel to alternative services. Opportunities to congregate and to learn can be expanded. Teachers can focus on the things they know well while the larger number of teacher increases the scope of offerings. There is also the added benefit of programs, including the teaching, being more easily accessible to a broader community. People in this environment are exposed to things they might not have previously considered. Schools likewise can be combined reaping the benefits of size. The community develops a richness and vibrancy because of the depth and breadth of opportunities to engage Jewishly that historically was limited to only the largest or most well heeled congregations. This is being done with success around the country. So if it is already done, what else is there to do?
The challenge is for existing congregations to see this as an opportunity to remain vibrant rather than as a threat to their existence. Smaller congregations struggle to meet the budget and support the overhead. Maintaining a physical structure becomes a monumental challenge in its own right, often leaving little time for much else. The congregational leaders become so busy with the operations of the place they have little time left to build the sacred relationships within its walls. Joining together creates efficiencies of size in addition to diversity of programming available to a larger community. A larger physical structure yields space for multiple groups to share. But there are also the opportunities that arise when the smaller groups join together.
The large synagogue creates a critical mass, a Klal Yisrael. Such unity within a community becomes a cohesive power, while the individual voice and intimate relationships are preserved and honored. There will be times when everyone will want to gather together. Then the temporary walls that might separate the smaller sanctuary spaces can be opened up, literally and figuratively speaking, creating a larger space in which everyone can join.
There are distinct and real challenges to putting such a synagogue model in place, but the opportunity to create communities of meaning that thrive is too great to overlook, and the existing pressure many congregations feel cannot be ignored. Besides, in many places it seems to work.
Tonight we start the holiday of Purim where we read Megillat Esther, the Book of Esther. Purim is a Jewish story. And like so many Jewish Stories, it has multiple levels of meaning.
Purim is a lovely children’s story- good triumphs over evil, a savior rescues us from the clutches of despair. Righteous deeds are rewarded and the people rejoice and live happily ever after.
Purim is also a great adult story, the story of sex, power and palace intrigue. As gripping as any modern drama on cable; forces vie for control, often ruthless in tactics. The heroine uses all her skills and wiles to rescue her people. Shonda Rhimes has at least a full season of Scandal right here in our Megillah!
Purim is also a story with a deeper and darker side, which I believe is the reason why the Book of Esther is included in the Bible; it is a cautionary tale. Purim admonishes us about the use and abuse of power.
How power can work and how it can corrupt.
What happens when power is not challenged and what happens when it seduces. What might happen when we move from being drunk with complacency, to being drunk with power. Megillat Esther portrays when the powerless are subjected to the whims of the powerful- those who are consumed with only their own power driven by the sense of self importance that comes from it.
Haman plans to destroy the Jews because Mordechai does not bow before him. Mordechai and Esther work together, conspiring if you will, to overthrow Haman’s power and gain power for themselves. To achieve these ends they use nothing less than seduction and lies to lure Haman into a trap and inflame the wrath of King Achasverus. The book of Esther demands us to question, “to what lengths are we willing to go to acheive power?”
But then Megillat Esther continues to push us and asks,“What do we do with power once it has been acheived?”
In a kind of “Perverse Dayenu” we learn that it is not enough that the Jews triumph- Esther is the Queen and Mordechai becomes the King’s Vizier. Nor is it enough that in an ironic twist of fate that Haman is executed on the very gallows he built to hang Mordechai. The Jews then demand the execution of all of Haman’s sons and then 50 and then yet another 750 people in Sushan. But it is still not over; for then there is a wholesale slaughter of 75,000 Persians in retribution. This is a place where the phrase “Absolute Power corrupts Absolutely” could surely have been coined. (Lord Acton 1887)
We go from powerless, to powerful; from innocent to corrupt; from holding the moral high ground to losing all moral authority giving way to the basest of human emotion.
So how this story resonate for us today?
We are taught that with power comes responsibility. That responsibility includes protecting those who are less fortunate and powerless, protecting our system of free expression, and protecting our ability to remain a full and vibrant part of this nation we call home. We have come a long way to achieve our comfortable public place in American society. But like our Purim story it was not always so.
Esther concealed her identity from the king until Mordechai gave her the strength to step forward. But what if she did not have the strength? Who would have spoken for the Jews of Persia? Mordechai says that if it was not Esther, someone else would step forward, but in the story we know only two, Queen Esther and her Uncle Mordechai.
Our tradition suggests Mordechai placed his hope in a higher power, but he knew his life was actually in Esther’s hands. And likewise, the future of our next generations is in our hands.
But ominous signs are on the horizon. What if we became unable to advocate for ourselves? It is not as outlandish as it may sound. Many of you can recall the deafening silence of the American Jewish community in the 1930s and 40s. With only a few exceptions such as Rabbi Stephen Wise, our American community retreated into its fear as the Nazi’s systematically executed the Holocaust. Today we can hardly imagine such gripping fear. But this fear is alive as is the hatred. It lives on our college campuses around the country and the implications are foreboding.
We have just finished the national Israel Apartheid week. This is a week of consciousness-raising held on campuses around the country protesting that Israel is no more than an apartheid state dedicated to the oppression of the Palestinians. The attempt to De-legitimize the State of Israel also finds a voice in the growing organized economic boycott of Israel known as Boycott Divest Sanction or BDS. This group was responsible for the commotion surrounding the Soda Stream company’s factory in the West Bank. Students for Justice in Palestine (the SJP) is vehemently anti-Israel and actively protests against the State and its legitimacy on campuses across the country. Not to be outdone, the academic community has, in real terms, taken up the Anti-Israel cause of the Palestinians by supporting the boycott of Israeli scholars through the American Studies Association, the ASA.
The groups on campus have used thuggish tactics to bully and intimidate our college students. And as their teachers align with these politics, the classroom becomes a very uncomfortable, threatening place, instead of a place that is supposed to nurture. The effect on our youth is profound.
Many kids become turtles. They withdraw into their shells and hope that it will all blow over. Many of our kids find themselves fearful. Unable to express an alternative point of view, students on campus are ostracized. They are alienated from their Judaism and any relationship they may have to Israel. These young people are scared to think for themselves or express their opinions. And if they are courageous enough to try, they are subjected to public ridicule and humiliation. If we do not work to support our youth, then we risk raising a whole generation of Jews, our future, unable to withstand the onslaught of hate and bigotry. We will have completely ceded our power to those who would oppress us.
So we must heed the lessons of Megillat Esther and embrace our power with respect. We need to reach out to our youth by giving them a solid understanding of their Jewish identity and Jewish values before they leave for school and begin to explore the world. But we must also support them in these college years of discovery by continuing to be present. We can do this by supporting vibrant Hillels on campus, and as Congregations by remaining in contact with them while they are away and by making them feel warmly welcomed back into our temples when they return. Finally, but so importantly, we must place a Reform Rabbi on every college campus with a significant Jewish population to nurture and care for our children.
The future is theirs, but the power to make that future bright lies with us and what we do now.
