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.
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.
Dear Lisa,
The vote in Detroit cannot evoke little else but great sadness and regret across Jewish America. We have worked to build bridges and foster relationships with Presbyterians that we thought were based on an abiding mutual respect of the truths embodied in each other’s commitment to our faiths and traditions. Today however, it is hard to feel something other than betrayal.
The Jewish people have a deep connection and commitment to the State of Israel. They are inextricably bound together. However, there is a great rise of anti-Semitism in the world. It is becoming blatant in many places and in others it is cloaked in the garb of anti-Zionism or anti-Israel policy. Anti-Semitism exists in this country too. We are watching our young people under assault on college campuses across the country, targeted with deliberate and calculated attacks against their identity and intimidation tactics that repress any exchange of ideas other than ideas sanctioned by those that have usurped control of the conversation.
Many of us are dissatisfied with the actions of the settlements. Many of us believe it undermines efforts toward the creation of a respect that permits the emergence of a state for the Palestinian people. This however, is far different from actions that are taken as a result of existing hostilities that represent an existential threat to Israel and its citizens.
The construction of the fence/wall was done in response to a history of violence perpetrated by those willing to inflict damage and destruction on a civilian population within Israel. As ugly as this harsh concrete barrier may appear, it has in fact all but eliminated bombings and other murderous violence. The responsibility for peace resides on both sides of this conflict. The history of violence and the existential threat that continues to be espoused from the Palestinian side can only be willfully ignored.
Also, within Israel the need to continue to expand civil rights protection undoubtedly exists. Many of us actively work to promote the broader and fuller equal application of the law to all who live in Israel. There has been much progress made in this realm, although much more work needs to be done. We are proud of our active role in promoting and broadening civil rights in Israel. We are deeply committed to the State.
The existence of the State of Israel has been part of our DNA, an aspiration as a people for two thousand years. The State was bought on the back of hardship and persecution unlike anything the world had ever seen. The State of Israel exists and she has a right to do so. That does not delegitimize the rights of the Palestinian people. But it unequivocally says that the existence of the State of Israel is undeniable and irrefutable. The efforts to delegitimize Israel cannot be tolerated or supported.
Unfortunately, the actions taken by the Presbyterians do precisely that. The BDS movement has declared this a great victory. Whether that was the intent of the resolution, the effect is a victory for BDS and those ultimately seeking the elimination of Israel. This happens on the heels of the release of Zionism Unsettled, a book of vitriol and falsehood. It is a volume that vehemently denounces Israel, Zionism and ultimately the Jewish people. It is a shameful and terribly hurtful treatise that remains on sale and available.
The acts that can be construed as hurtful, the publications that can be construed as hateful and the complete insensitivity to the history and values of my people makes this vote a horrible breach of faith and trust. You cannot claim to love me, if you are willing to engage in actions so egregious, deeply hurtful and offensive to me. There are other and more constructive ways to promote change.
I believe that it is a moral obligation to only invest in companies that do not profit from persecution or oppression. For Hewlett-Packard, Caterpillar and Motorola an interesting and rather broad understanding of persecution and oppression seems to have been applied. I cannot help but wonder whether the same level of scrutiny has been applied to every investment held in the portfolio and a stand against oppression and persecution is consistently applied to the many horrors and traumas suffered by victims of hatred and war across the globe and even here in this country.
There are many ways to constructively engage in the Middle East. I understand the Presbyterian community has been so involved in the West Bank and in Israel. These were areas where we were in agreement, where we could work together where we would not undermine or attack the intrinsic values of the other. However, the Church has decided to take another course. It is a divisive course that has done great damage to our relationship.
I deeply hope for peace in the Middle East. It is good for everyone in the region and it is good for humanity. I hope that we can find ways to repair the damage that has been caused by this action. I know your commitment to the principles of your faith and I hope you can appreciate the effect these actions have.
Thank you for the chance to share this with you.
L’Shalom,
David
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.
Yizkor Pesach 2014
The Seder Table at my grandparent’s houses was one of those interesting affairs. The table started in the dining room, made its way past the wall into the living room and hung a right turn into the foyer. This was unlike my great-aunt on my father’s side, where the table started in the living room, ran through the dining room and into the kitchen, where the kids sat. Now I realize why the two families never got along; I always thought it was because one was Galitziana and the other Litvak…
At Nanny and Grandpop’s house, my mom’s parents, the table seemed to groan under the weight of the Seder Plates and bowls of salt water and bottles of wine and the platters upon platters of food. The table was laden with a stuffed breast of veal and brisket, homemade gefilte fish and chicken soup with dill and soft matzoh balls that my father mocked because they were not hard enough. My mom made them like rocks, which according to my father who actually loved them, could be used by the Israeli army as provisions to be eaten or if necessary as a weapon to be thrown. I recall my hand being slapped by my grandfather as I tried to take the Afikomen a bit too early in the affair. I eventually would get it, but only after an appropriate amount of time and tries had elapsed according to his calculations. I recall the mixing of English and Hebrew, the raucous noise of talking, singing, laughing and of course arguing, and sharing the story from the Hagaddah. The three major denominations of Judaism were all represented and all joined together to celebrate this mix of religion and family at the festive table.
I can trace my life through my movement along that table. I moved from the kids table, where I once chanted the “four questions,” to the main table where I chant the Kiddush, and ultimately now to sit at the head of the table to help lead the Seder. And there I sat this year, with my wife’s family.
They have their own interesting rituals and traditions, as does each family. But one is particularly worth noting. At the conclusion of the Seder, my mother-in-law plugs in the cassette player with a very special recording. They recorded her mother on one of her last Seders at the table, telling stories sharing recollections of times past and a poem. My mother-in-law sits transfixed, the voice carries her someplace else as she listens to her mother re-tell the telling of the Exodus. She drinks in her mother’s words and for those brief moments, Rose Mandel comes alive for her. That is truly the high point of the Seder. And why we need to commemorate those we loved this Yizkor.
For Yizkor is our time to remember. It is our time to reflect back on those we loved. This is our time to recognize how much they continue to mean to us. Often they fade into the background. We are so caught up in the day-to-day things that fill our time. Kids, food, shopping, the house, the spouse and our own selves, just to name the short list. But now is our time to remember them. Those we loved, those who we have lost, often too soon. Oh to have a few more moments of them. For when we remember them, we remember the blessings they brought to our lives. The richness that is ours because of them, the history that is uniquely our individual own because of the way they shaped and influenced our lives. We remember to offer gratitude for their being in our lives. We remember their best as a means to help propel us to be our best. And therefore we remember them as we strive to create the memories for those who come after us as the legacy we leave to them in an unbroken chain of loving and caring.
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.
Leaders or anyone concerned with the welfare of others can find themselves confronting a challenging personal conflict. We saw this recently play out in parsha Shimini. Here, the story of Aaron is an extraordinary narrative illustrating the real tension in trying to navigate the waters between public and personal needs. In parsha Shimini, there was an imbalance between the two competing needs and the cost of doing one at the expense of the other was overwhelming.
Nadav and Abihu, Aaron’s sons are killed because they brought an offering of “alien fire” before God. But instead of grieving as any father would, Aaron is admonished not to acknowledge this tragedy in any way. He is to attend to his sacred duties. The needs of the Kahal outweigh the personal need. So Aaron tries to fulfill his duties as the High Priest, as Moses instructed. Aaron is completely silent, suppressing everything related to this horrific incident. It is only when Moses chastises Aaron’s remaining two sons for improper ritual that Aaron breaks his silence. Aaron yells at Moses, unable to contain the emotion that has been bottled up inside.
Moses was so disciplined, that the needs of the Kahal came before everything else including mourning the loss of the two young men, his nephews, Aaron’s sons. Moses could only see the need to properly perform the priestly service to the Almighty on behalf of the people. But it is not his sons that have been slain. Aaron tried to accede to the demands of his position and do as Moses instructed. He however was unable to maintain the discipline of Moses. But when Aaron broke down and showed his pain, Moses was moved and in an act of humanity consoles his grieving brother.
How often are we overwhelmed when a decision has to be made? Often life confronts us with an “either/or” choice. We do not have the luxury of the “both/and” that we speak of in our theoretical and lofty discussions. So often we judge others by the choices they make, when in fact, they often do not see that there was a choice at all. I recall a profoundly difficult time when this happened to me.
We sat in shock in the hospital waiting area immediately after my mom’s death. My dad started to cry. Then suddenly he sucked it all up, steeling himself to the situation saying, “I have to be strong.” And the tears stopped flowing. I on the other hand, could not “be strong.” I needed to grieve, whatever form that took. I remembered a conversation I had with my mom where she asked me if I would cry for her when she was gone. I did.
The differences in our reactions to her death created a rift between my father and me. I needed to mourn in my own way and I could not do it with someone who was trying to impose such control. How different might our experiences have been if I could have understood the discipline my father was trying to exert upon himself. We might have found strength in each other and maybe even the space to share this profoundly sad moment in much more supportive ways. If instead of harsh judgment, I could have found compassion. If instead of toughening himself for some idealized vision of what it meant to be the head of the household, he could have shared his grief with me. It took me a long time to begin to understand. If only I knew then what I know now.
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.
