Category: ethics

My ambivalent relationship with Charlie Hebdo

Je suis Charlie, Je ne suis pas Charlie

Now that the dust has begun to settle around the recent tragic murders in France I wanted to share my thoughts.

My heart goes out to the families of those murdered while at work at Charlie Hebdo. The fanatical rage that drove the two assassins to kill cannot be justified. They destroyed lives and made a mockery of Islam. But my compassion for the people does not extend to the magazine known as Charlie Hebdo.

Our society embraces free speech as a fundamental virtue. What makes free speech truly free is not the defense of easy and virtuous speech, it is rather in the defense of the ugly and the difficult even the vile and despicable. It is here that free speech is truly free. Only if all speech is defended then all speech is protected, including yours and mine. Our caveat has been to limit free speech so that it cannot be the direct cause of harm to others; we cannot yell “Fire” in a crowded theater is the standard example offered. That is not the only censorship we should consider however.

We must self-regulate. Civility and decorum require we consider how our words affect others. That is based on a respect for our fellow human being and the knowledge that words are powerful and can inflict hurt and emotional pain. We often do not account for how our words impact others and we should before indiscriminately lobbing verbal or written bombs.

Charlie Hebdo is not my cup of tea. Its purpose appears to be to offend wherever and however they can. Charlie Hebdo did not single out Islam for disrespect and mockery; Charlie holds nothing sacred. The tabloid seems to respect little more than its own sense of entitlement and right to print whatever they could to offend whoever they could. This attitude effectively limits their bite. Sometimes there is incisive social commentary, but it is rare enough that most of us do not subscribe to Charlie Hebdo.

The magazine was reportedly on the verge of bankruptcy; its circulation had all but dried up. Charlie Hebdo exercised the right to free speech and we exercised our right to protest it by ignoring the rag. That is how civil society deals with such things. Mocking everything means valuing nothing, including the right to express such things. Outrage over the mistreatment of one of the world’s great religions is however understandable. Carnage however, in the name of protecting the religion, does nothing but defile that religion and threatens one of the greatest of all human rights.

Thoughts for Shabbat

The swirl of events both at home and abroad makes keeping an even keel difficult if not almost impossible. The storm rages and calls out to us to react harshly, which can only add to the anger. Some may recall Jonah offering himself up to be sacrificed and when the sailors threw him overboard, the seas calmed. But that is not how it is here. Instead it is more like Nadav and Abihu, the priests and sons of Aaron who brought offerings ostensibly honoring God. But God rejected their alien fire and they were destroyed. The storms call out for more sacrifices but to give in would consume not only our offerings but us as well.

We are compelled to act against the injustice and the evil we see in the world around us, compelled to act against the injustice and evil that seduces its followers to do wrong while believing they champion a worthy cause.   Now more than ever, each of us is compelled to seek the wisdom of our texts, the Ethics of our Fathers, to guide us on straight paths. This Erev Shabbat, I share with you the poem “IF” by Rudyard Kipling:

 

If you can keep your head when all about you
Are losing theirs and blaming it on you,
If you can trust yourself when all men doubt you,
But make allowance for their doubting too;
If you can wait and not be tired by waiting,
Or being lied about, don’t deal in lies,
Or being hated, don’t give way to hating,
And yet don’t look too good, nor talk too wise:

If you can dream—and not make dreams your master;
If you can think—and not make thoughts your aim;
If you can meet with Triumph and Disaster
And treat those two impostors just the same;
If you can bear to hear the truth you’ve spoken
Twisted by knaves to make a trap for fools,
Or watch the things you gave your life to, broken,
And stoop and build ’em up with worn-out tools:

If you can make one heap of all your winnings
And risk it on one turn of pitch-and-toss,
And lose, and start again at your beginnings
And never breathe a word about your loss;
If you can force your heart and nerve and sinew
To serve your turn long after they are gone,
And so hold on when there is nothing in you
Except the Will which says to them: “Hold on!”

If you can talk with crowds and keep your virtue,
Or walk with Kings—nor lose the common touch,
If neither foes nor loving friends can hurt you,
If all men count with you, but none too much;
If you can fill the unforgiving minute
With sixty seconds’ worth of distance run,
Yours is the Earth and everything that’s in it,
And—which is more—you’ll be a Man, my son.

Shabbat Shalom

 

A Time for Somber Reflection

It is more than just bad policing

We are in the throes of mourning the death of two New York City Policemen, on the heels of the deaths of Michael Brown and Eric Garner. We are raw. Emotions have spilled like blood from deep wounds. We need time to process. We need time to grieve. We need to catch our collective breath.   We need time to come to grips with the tragic series of events that have shaken our country. What we do know is that the violence is overwhelming and somehow we must get it to stop.

The deaths of Michael Brown and Eric Garner have galvanized people across the country. Initial protests over the deaths of these two individuals increased dramatically in the wake of the Grand Juries not indicting the police officers involved. Uncovered a deep gulf between the police and the people they serve.

My concerns run deeper than whether indictments were handed down. There are other frankly more important issues that must be addressed. I am deeply troubled when a man repeatedly pleads 11 times that he cannot breathe and the police who have subdued him are unable to move from actively bringing him under control to actively engaging in the humanity of helping him once he was down. I am deeply troubled that a man’s body remained laying in the street for four hours rather than being treated with basic dignity. The lack of humanity is deeply distressing, and it goes far beyond bad actions of particular police.

Our problems are a deep divide separating whole segments of society from the institutions that are supposed to protect, defend and nurture them. Oppression is the result of the separating segments of society already prejudged as unsavory from the rest of “civil” society. It is more than a new approach to policing and re-examining the way our criminal justice system metes out punishment, as important as these changes are. It goes to the fabric of our country. It permeates our society and cannot be simply fixed by changes implemented at the top. All of us have responsibility to understand what is wrong and how we might change it.

Government can make the police of Ferguson look more like the people of Ferguson. But it is the people of Ferguson who must also invest in the infrastructure the schools and the families to build minds and to instill values. It is up to the locals and their police to be sensitive to each other. It is up to the broader society to bring economic opportunity and the possibility of upward mobility, the opportunity to aspire to become something more. It is up to us.

Marching is important if it serves as a first step to spur the people. Now the next step is to organize and develop goals and a strategy with political clout to effect change. And the rest of us need to support this work knowing that through this process we are all strengthened. This is the beginning of the next important phase of the Civil Rights movement in our great country.

The Attorney General of the United States seems as perplexed as many of us and has ordered a Federal Investigation into the death of Eric Garner. This might shed light on a process that many found disappointing to say the least. But this investigation cannot provide justice for Eric Garner; it is for our future. The civil rights advances of the past did not happen solely by new law or court order. The advances happen and endure only when there is sufficient will of the people to demand we overcome the status quo and demand better of our institutions and ourselves.

Our demonstrations proclaim “Black Lives Matter.” All lives matter. Everyone deserves to live. We are a nation of laws. And those laws must apply to all to protect the weak so that all may have the opportunity to pursue, free from violence and fear, the inalienable rights upon which our nation was founded.

But for now, let us take time to grieve and bury our dead. Then let us return and start the process of making change.

The best way for Israel to have a Partner is to be one

One powerful way to demonstrate Israel’s commitment to a future together with the Palestinian People would if Israel took the lead and sponsored a Palestinian State in the United Nations.

 This bold and decisive measure would show that Israel is indeed prepared to have the Palestinian people living in their own land with control over their destiny as a neighbor and partner in peace.

 The original UN Partition Plan called for the establishment of two states. Sadly, its rejection and the ensuing war left the Palestinian State stillborn. The bitter state of affairs has remained. By declaring support of the Palestinian State now, Israel would show its real commitment to a two-state solution.

 In many respects, it is the internal issue that is at the crux of Israel’s problem; Israel has not determined in her own heart the status of the West Bank, aka Judea and Samaria, or East Jerusalem. Until Israel can articulate its position vis-a-vis this land, Israel is unable to move forward, mired in her own internal struggle with what she understands herself to be. If Israel can offer most of the West Bank to the Palestinians, the time to do it is now.

 Recognition of a Palestinian State does not end the conflict between the two peoples. Those who believe only in the eradication of Israel will remain a voice of trouble. However, giving hope to the Palestinian people by supporting them in their homeland, offering hope and prosperity can marginalize these destructive voices. Peaceful coexistence is more important than a perpetual state of hostility that only serves to kill too many of our children.

 This vision of the future will take great time, patience and resources. Too many have a vested interest in maintaining belligerence. Israel must remain vigilant in protecting herself with secure borders and acting decisively in the face of threats to her people or her existence. Supporting the creation of the State of Palestine does not deter Israel from protecting her self-interests. It does precisely the opposite; a perpetual state of war cannot end well for either side, nor can a perpetual state of occupation. The only way to live together is to try, to have the courage and the strength to lead by example and support the legitimate hopes and aspirations of the Palestinian people to have a say in their own destiny and possibly learn to live side by side with their Israeli neighbors.

A Parent’s Blessing- Lech Lecha

Lech Lecha

“Go Forth from your native land and from your father’s house, to a land that I will show you…” Lech Lecha

These are the words of this weeks Torah portion, “Lech Lecha” “go Forth.”

Lech Lecha- These are the Words of God, spoken to Abram. Abram has grown from child to adult In fact an old adult. For those of us who struggle, if you read just a bit further down the page, something very scary appears. As it is written and I quote, “Abram was 75 years old when he left Haran.” So for those of you wondering about your 20-something moving out of the house, be very careful. It could be worse.

But kidding aside, the story we learn about Abraham and his conversation with God are also a story is about Terach, Abraham’s father. Every parent is familiar with these words as well. For it is indeed the conversation we parents eventually have with our children. It is the understanding that the time has come for our child to venture out on his or her own.

The rabbis struggled with this text asking how could Abraham leave his father and family behind, never to see them again? One Midrash posits that maybe Terach was evil and thus Abraham leaving Terach behind might be justified. Another Midrash explains that it was God directly intervening, calling on Abraham to leave and thus exempting Abraham from the filial duties that the eldest son would normally have been required to perform.

But maybe, this issue is better explained if the words are those of Terach, the father who recognized his son’s need to strike out on his own. Might God’s words be spoken through Terach?

We constantly take lessons learned from the words of God and our relationship with the Almighty and find amazing parallels in our relationships with others, particularly parent/child relationships.  Who is responsible to whom, and for what? How does each person change as a result of the encounters and experiences with the other?

In some respects the Torah can be viewed as Process Theology overlaid on humankind. We look at this story and we can imagine these words coming from a father as he realizes it is time for his son to venture forth into the world to find a new path taking him from his father’s home to someplace far away.

Now for those of us who live in Philly, it is hard to imagine that people actually leave, but suffice it to say even if your child only moves from the Main Line to Center City that too is leaving the house of your birth.

Such a parting comes after a long and arduous journey starting at, if not before, conception. There are stages in the process.  First there is the shock, that moment when you realize you are to become a parent, and you are on the verge of leaving behind forever the life that you have known. Then there is ecstasy, that overwhelming joy that you will be having a child. Then you are overwhelmed by another emotion, fear, “How am I going to pull this off?” This is followed by somber reflection.  Then we begin in earnest, we start painting the babies room, stop drinking, start eating right, read baby books. We dream of what might be for this new life- sometimes a projection of the wishes and dreams unfulfilled in our lives that road not taken by us; what we might have been. We pray that their lives will be filled with joy that we will be good parents. We hope they will become something wonderful, and most of all we pray for their good health.

And then, there they are and the real deal begins. They are small, helpless and overwhelming. Late at night, bleary eyed after too much sleep deprivation, you find yourself looking to the heavens thinking, “Why didn’t You include an instruction manual?”

Parenting is hard. We spend our parental lives preparing, teaching, nurturing, strengthening and protecting. However, the protecting needs to withdraw we need to practice a kind of tzimtzum– so that the other things we have taught can find space to flourish and they can discover on his or her own.

We watch as our creation spreads his or her wings and learns to fly.  If we tether them– flight will falter and fail. They need to learn sometimes the hard way and we need to be able to give them that.

I remember teaching my son Derek to ride his bike, the two-wheeler bicycle without the training wheels. Holding the bike upright, walking then quickly breaking to a run, holding on to the seat until that moment when I had to let go. Somehow we know the first time would not end well. But we do it none-the-less. Derek caught on to the idea of riding, it was the stopping part that he found confounding. Pedaling forward he understood. Backpedaling to brake was not a concept he embraced initially, so hedges, lawns, cars and even the street became ways to stop. It took a couple of skinned knees on him and frayed nerves in me before biking started working for him.

And then it continues.  School, friends, relationships, achievements and love, disappointments and hurts, our children continue to develop. We spend so many years of our lives devoted to the nurturing, the teaching, investing in them, exposing them and protecting them. And once we have given them all that we reasonably can, we are to let them go, to let them be the people they are becoming.

“Go out with the tools that I have given you

with the life that I have nurtured,

go out and make a place for yourself in the world

that is yet to reveal itself to you.

Make your place in it, make it yours,

full of all the good things that might be.”

The words of God and Terach to Abraham are the blessings every parent hopes to bestow upon every child.

What does the world have in store? What lies ahead through that open door to the future that leads out of the relative safety and security of our home into the world of the unknown, a world filled with potential yet fraught with danger?

Filled with ambivalence we prepare to say “Lech Lecha” but hope maybe they might stay a bit longer. Possibly the struggle with adolescence is part of the process that helps our children cleave from us after so long cleaving to us. And our prayer, the V’ahavta takes on new meaning, may I suggest, something like this:

“I hope I have taught you well.

I hope the lessons and values I shared you have embraced,

and you will carry them and me in your heart

down whatever path you choose for your life.

May these principles guide you

in the choices you make and the actions you take

from the moment you wake in the morning

until it is time to rest at night.

Wear them proudly in your deeds and in your thoughts

so that everyone you meet will know

they have entered the presence of someone who tries to live life

virtuously and with integrity.”

So I say Lech Lecha- go forth my child. Take what we have given you and make a life for yourself. You need to go and I cannot go with you. Know that our lives have been forever changed by you; sometimes it was hard, but oh so deeply rewarding. But now it is time. But just one thing, every once in a while, especially when the time comes for you to have a child of your own, remember to call home; I miss you already.

Shabbat Shalom

 

 

Betrayal

Betrayal is an extremely powerful emotion. It overwhelms and upsets, calling into question not just the betrayer but everything about them and in turn, everything about ourselves. It takes everything that you thought you knew to be true and tests it in agonizing and uncomfortable ways and it can irrevocable change the way we see things. We ask ourselves many questions. Why did you place yourself in a position to be betrayed? Were you too trusting? Where do I go from here?   Can I ever risk placing myself in this place again? We turn inward and begin to victimize the victim.

This is all the more so when the betrayer is a rabbi, someone who holds a sacred trust and a position of esteem and authority. It is hard to separate person from title. It is almost impossible. So when an individual crosses the line, he or she takes with him the title they carry. That trust once violated shatters the vessel and we can spend our lifetime trying to piece it back together. The case of Barry Freundel is sadly only an example.

The pain of betrayal takes time to heal and often cannot be done without help. This is paradoxical, as the process requires placing trust in someone on the heels of that very experience going badly astray. But we are all responsible as rabbis and congregants for addressing this wrong. Betrayal is not the province of a particular denomination. It is a problem for all of us attempting to serve our people and maintaining the kavod haRav that the title Rabbi merits. We can take steps to help ensure that abuses of power are minimized. We must also be willing to admit that trust and respect are earned over time and every day, not entitlements based on a title. Our people must be sensitive to this as well and maintain proper boundaries. Encounters and conversations between an individual and his/her rabbi need to be sacred and private, but not secretive; Office doors need to have windows.

It takes painstaking effort to repair what has been shattered. This act of Tikkun will take much time and honest reflection. We can hope that the pain of the betrayal does not lead to permanent bitterness and cynicism. Both the community and the rabbis must do all we can to demonstrate that the despicable actions of an individual do not condemn all that is valuable and precious in the venerated position of rabbi serving the Jewish people.

Klinghoffer Continued

In response to my teacher and friend who posted a comment on my last submission on “The Death of Klinghoffer”

 My quarrel is with the Met not the writer of Klinghoffer.

I am a defender of free speech even when that includes writing something reprehensible. I recall the Nazis marching in Skokie and the right of these evil hate-mongers to spout their bile. My commitment this core constitutional and human value required I defend the right to march in the public space of the town even though the march was designed to promote hate and incite anger due to the venue. But the Met is different.

The Met has selectively and deliberately decided to produce Klinghoffer. This season there are 24 productions, six (6) new and 18 revivals. The names include: Mozart, Bizet, Verdi, Puccini, Rossini, Tchaikovsky, Bartok, Shostakovich, Donizetti, Wagner, Lehar and Offenbach. Englebert Humperdinck’s Hansel and Gretel is also on the schedule for a bit of fun and amusing fare. And then there is John Adams’ “The Death of Klinghoffer.” It is outrageously conspicuous. For an institution of the Met’s esteem, the choices it makes for its productions are important sending a message to the world. The Met sullies her reputation and gives an imprimatur of respectability to this work by producing it without regard to the repercussions.

 I do not usually stand on the side of censorship. And in fact, I am not. I would be deeply offended if some lesser institution, the off-Broadway equivalent of the Met, were to produce Klinghoffer. But I probably would not be adamantly opposed. I am struggling with the fact that I have not actually seen Klinghoffer and yet I have taken a stand against its’ production. I accept the inherent problem with my situation.

 I guess the immediate contrast would be to argue that I would see Richard Strauss’ Salome at the Met. It too has outrageous and highly provocative material. For a substantial amount of time, it was banned- sometimes due to the sexuality involved sometimes due to the depravity involved, sometimes due to a combination of both. Ultimately, Straus’ gravitas forced people to give it the benefit of the doubt. Adams has a few noted pieces in his repertoire and has earned critical acclaim. However, at this stage, I am not prepared to put John Adams and Richard Strauss in the same category.

So I conclude that this is a very bad misstep for the Met. It is inappropriate and unworthy. The subject is vile and contemptible. The production almost seems like a gratuitous attempt to be controversial and relevant. But it is not. It is merely offensive, inappropriate and wrong. I understand that Peter Gelb (the Met) and Abe Foxman (ADL) have been working together to lessen the impact of this production. I probably will need to experience this opera to better understand it, which may alter my opinion. But for now, the Met would have served all of us including itself better were Klinghoffer not part of this season’s lineup.

Shame on you Metropolitan Opera

Sometimes you need to dispense with the pleasantries and cut to the chase. Although we should always remain civil, the fineries of such conversation can sometimes obfuscate or dilute an important message. Such is the case of the Metropolitan Opera and its production of “The Death of Klinghoffer.”

This production of “Klinghoffer” is nothing more than an affront to us all. It is not art; it is a loathsome expression of the worst of humanity masquerading as art. It glorifies murder, terrorism, Anti-Semitism, all set to music. The Met should know better and we must demand more of this institution that has permitted its reputation to be compromised by staging this contemptible crap.

I have expressed this opinion directly to the Met.  Despite my love of this venerated institution and the extraordinary productions I have been privileged to attend in the past, I will not patronize the Met if “Klinghoffer” is performed. In good conscience, I cannot do otherwise.

In an open letter to Peter Gelb, the General Manager of the Met, rabbinic colleagues expressed their disappointment and dismay at the decision to perform “Klinghoffer.”  However I am neither disappointed or dismayed; I am outraged and flabbergasted by the betrayal of one of the great world institutions of art. I do not understand how the Met could be persuaded by any argument on the merits of “Klinghoffer”, for the production of “Klinghoffer” or how “Klinghoffer” could have any social value whatsoever.

I may not sound as polite or circumspect as my esteemed rabbinic colleagues, but sometimes such a response is inadequate. Sometimes a stern voice is needed to express outrage at the outrageous.

 

Your Personal Story- Meaning from the Akedah

We are about to read the story known as the Akedah, The Binding of Isaac. It is the story of Abraham hearing God’s command and taking his son on a journey to Mount Moriah, to offer Isaac as a sacrifice to the Eternal.

What does the Akedah really mean? And why do we read it now, on Rosh Hashanah? It is a hard text to comprehend. It is incongruous, it seems too sparse- so much of the story seems to be untold; the unspoken words in between the words on the page seem almost boundless. It is also a hard text as we grapple to find Jewish values in a narrative that does not seem to explicitly embrace them very well. It is a fascinating example of remembrance.

When we look back, it is interesting to see how we remember. Last year, all 365 days are compressed into some memories. We do not relive every moment. Instead we select highlights, and even those we filter and interpret. For anyone with a partner or spouse, we all have experienced a retelling of a story or event only to be interrupted by our partner with a different recollection of the same event. “No, it was Thursday— at 2 o’clock. And it was YOUR mother, not my father.” And even if you are single, we have all heard someone recall an event to which we think to ourselves, “that’s not how it happened at all.” Who we are affects and where we are in our lives affects what and how we remember. It is like that with the Akedah.

Each time we approach this story it is new. The words are familiar but we see things we had not seen before, often we see things for the first time. We have grown and we have experienced and we are not who we were the last time we encounter the story. And because of this, the story is new, revealing things to us we did not or could not see before.

There are stories and elucidations in our tradition that the rabbis told called Midrashim wherein they attempt to explain what is really happening in a particular biblical story, filling in the gaps that exist. The Akedah is a particularly fertile opportunity; the rabbis attempt to explain what is really going on here. Some Midrashim suggest that Isaac actually was sacrificed. One piece of evidence used to substantiate this understanding is that Abraham was instructed by God to sacrifice Isaac. The Angel telling Abraham to stop would not have swayed Abraham from following God’s instruction. It would be akin to a Lieutenant countermanding a General’s order. But ultimately God remains true to the promise and resurrects Isaac. This could account for why Abraham and Isaac ascend the mountain together, but Abraham descends the mountain alone.

Why would such an interpretation come about?  Possibly it was in response to a time of great persecution when Jews were being martyred killed for their observance. We needed something to hold on to at a time of great hardship and trial. And it may have fallen into disuse as Christianity embraced the Akedah story as a foretelling of their theology.

And then at other times, the Akedah presents the saving of Isaac as the triumphal expression of God’s love and the prohibition of human sacrifice. Some of the greatest minds, both Jew and non-Jew, throughout history have argued almost every conceivable interpretation. We carry on an illustrious tradition by continuing to grapple with this text.

So for you here today, at this stage of your life what does the story of the Akedah mean to you? On Rosh Hashanah, this time of introspection, we are likened to Abraham. So as you reflect on your year gone by, how do you make meaning from your journey? What do you remember, what do you leave out? How do you make sense of your story as you listen to the story of Abraham and Isaac in the Akedah?

Why High Holiday Services Matter

On the eve of Rosh Hashanah, I share these wonderful words of wisdom and hope from Rabbi Lawrence A. Hoffman, PhD.

“The High Holidays are the unique message of … the human dream.”

“One should rise at the end of the High Holiday service committed to the proposition that … we are historical moments in the making.”

L’shana Tova uMetukah!