May this year be one of meaning and fulfillment to each of us. May we enjoy health and the love of family and friends.
May peace show us the glimmers of hope that we can build a better world and someday learn to live in harmony.
לשנה טובה ומתוקה
לשנה טובה תכתבו
“They hate us,” “they want to hurt us” are two often heard refrains in the Jewish community. Sadly this view of “the other” has had basis in truth. Our history has too many incidents of another seeking our persecution or our annihilation. From this comes a certain wariness of the other. Xenophobia has roots and fertile soil. But when we view others through this lens, we too can become the very perpetrators of the animosity we find repugnant and threatening in the other. Instead of searching for ways to coexist, we look for ways to protect ourselves from them. We isolate them hoping to insulate us. But instead, we isolate us and foreclose the possibility of building a bridge that might somehow connect us.
So during this time of Elul, the month of introspection leading up to the sacred Yamim Noraim, the High Holidays, let us take the time to look in the mirror at ourselves. Let us dare to look our own faces in the mirror and see what really is staring back. The opportunity for peace can exist only if we are first willing to take the risk of learning the truth in ourselves. Then we can see the truth in the other. And only then is there a prospect to build together.
On the international stage, we have witnessed in the ongoing Gaza conflict the perpetuating cycle of hatred. It is very difficult indeed to sit and have a coffee with someone who is dedicated to your eradication. And certainly there those who are so dedicated. But has such hatred created in us the belief that everyone on the other side is dedicated to our destruction? What happens when we begin to speak in sweeping terms that everyone is the implacable enemy? Arab devolves into an epithet used to describe the enemy, the modern-day Amelek of our Torah, the embodiment of evil. We lose sight that there are many on the other side also seeking to live their lives peacefully and with hope for a brighter tomorrow for their children. We lose the ability to reach out and seek a peace for all.
The children can teach us so very much. Hand-in-Hand schools, Seeds of Peace, Project Harmony-Israel and The Galilee Circus show us how Jew and Non-Jew can live together peacefully sharing and building. We also see Arab children taught the canards of Anti-Semitism in the public schools of Gaza and other Arab Countries. And sadly, we see the Jewish Israeli children taught the canards of animus and distrust of Arab neighbors, viewing them as second class citizens without legitimate voice or aspiration. Hatred is often taught and hatred is a learned response to the world around us. But there is another perspective. Elul is the time for us to look in the mirror and see ourselves.
Closer to home, these words of introspection apply to our daily lives as well. So often we find ourselves at odds with family or friends, cross words lead to harsh actions and harsher words and crosser actions in response. We can be estranged from the very ones with whom we should be closest because of what they said or what they did or what we perceived. But their actions might be a response to what we have said or done. Pride keeps us apart and the passing time only builds the walls separating us higher and wider. Might a close look in the mirror reveal something about our true selves that could be the bridge toward understanding? What could we have said that precipitated their reaction? And even more importantly, is the lost relationship worth the stand on principles or protected ego?
Things do not change by themselves or even quickly. We can only hope that both sides will put aside the vitriol to seek another way. If even if they cannot, we still can. We can control our actions. We can understand that protracted animosity only perpetuates the status quo, a status quo that leaves us living in anger or fear of brother or neighbor, fear of each moment, paralyzed and unable to more forward. For our brethren in Israel, the status quo requires the periodic sacrifice of their children in defense of their home; And for us, that we are alienated from others when it is precisely their relationship that we need. Maybe there is a better way. Maybe there is a brighter tomorrow for our children and us. And maybe we can be the ones to begin that process of change so that we all might someday live in peace.
Elul is the time to look in the mirror and see our stark reality and also to realize that today can be the new beginning if we are willing.
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.
In the dark solitude of night Jacob wrestles with an unidentified man until dawn, but would not let him go, even after he appears to vanquish his opponent. Although the text says it was a man, the figure is mysterious and might have been an angel of God or possibly a demon from Jacob’s psyche.
This remarkable story speaks to how we might make something good come from the troublesome or even the tragic event; for Jacob would not let go until he received a blessing. Instead of fleeing, as Jacob has in the past, Jacob only grapples with it. Acknowledging this event is now a part of him, Jacob holds on. Jacob emerges from the scuffle physically injured, forever changed. But he still insists that something good comes of the encounter a blessing.
So many of us confront tragedy in our lives. And despite the pain and the suffering tragedy causes, people often turn it in order to make something good as a result. For example, the founders of Mothers Against Drunk Driving, MADD, were able to take the unspeakable horror of losing their children and create a crusade to save the children of others. Veronique Pozner, recently named as one of the Forward 50, lost her 6-year-old son Noah in Newtown and transformed her personal tragedy and grief into a rallying cry for gun control legislation in Connecticut.
We are forever changed as a result of the harsh tests in our lives. For Jacob, his hip was damaged and his name changed to always reflect that the event had irrevocably altered him. Nothing will bring the lost children back to their mothers. Noah will never return to Veronique, but she celebrates his brief life, by working to create a better world. May we all find the strength to do so.
~Thoughts on Vayishlach
Why do we pray?
The Haftarah portion for today is taken from the Book of Samuel. This is the story of a barren woman, Channah, one of two wives of a man named Elkanah. Elkanah loves Channah and tries to show her affection. But this is insufficient for Channah and she goes to Shiloh to pray for a son who she would dedicate to God’s service.
What is it to Pray?
Is it asking for something?
God I want a pony.
I have a vision akin to sitting on the lap of a giant Santa Claus asking for stuff-
A new iPhone, maybe a new Audi convertible or
if you like cooking gadgets as I do,
a new Vitamix 7500.
Stuff that makes us feel good on the surface- But this is a rather pediatric view of how God fits into our lives.
A more sophisticated version of prayer is to seek connection;
to reach out, wishing someone you love will be healthy,
that the distance we often feel from another person will be bridged
and we are reconciled.
Prayer is to admit a feeling of emptiness or a void and a yearning for it to be filled.
Channah’s story is fascinating. She yearns for a child. The void is in her life is both spiritual and physical. Her husband, clueless, as many of us are, tries to assuage her with baubles. He even lavishes attention on her. But none of this can penetrate beyond the surface and is essentially meaningless to Channah. She turns to prayer.
Prayer is actually difficult, it is uncomfortable because it requires of us to be vulnerable.
We must bare our soul- to God and to ourselves.
We must look into the mirror, as it were,
and see that in the cold harsh light of reality,
the reflection we see is not as beautiful or perfect as we pretend.
That new vitamix is a great toy, but if I do not have someone to cook for
it is just another expensive gadget collecting dust on the countertop.
So Channah prays a fervent prayer. And as if to emphasize the point, our great prophet Eli mistakes this woman for a drunkard and harshly rebukes her.
But the prayer Channah prays gives her strength,
she becomes resolute enough, comfortable enough in her own skin, not to accept the scorn of the Prophet and speak in his presence explaining herself. It turns Eli’s heart.
Prayer is powerful it can be awesome and even frightening.
Do we have the courage and inner strength
to look honestly inside ourselves and see truth,
our unvarnished reality with its shortcomings and desires unfulfilled?
It is hard and scary,
but if we are willing to try,
the results can be extraordinary.
And now we read the story of Channah.
I recall the evening I landed in Jerusalem at the beginning of my year in Israel, the start of my journey to become a rabbi. I dropped my bags and headed to the Wall. I was thoroughly exhausted. It was very late and I had not slept for way too long. But I needed to go there. As I stood before her, I was overcome with emotion. My eyes filled with tears and my heart raced as I slowly and deliberately made my way to touch the massive stones.
As a rational person, I can argue for why the Wall should not be important. It is perilously close to idolatry, it is only a retaining wall, the religion I embrace has moved beyond this physical space, etc., etc. And yet I was awed and inspired none-the-less.
Each of us proclaiming our Judaism has a right to be in this place. We all are entitled to encounter Judaism and therefore this extraordinary manifestation of it in our own way, on our own terms. To those who claim I am not a good Jew based on their understanding of Judaism, all I can say is, we each have our paths. I do not ask you to agree with mine, only to respect my path and my sincere efforts to engage Judaism as best I can. Likewise, I shall extend the same courtesy to you. Although we do not agree, we are both part of Am Yisrael.
The Sharansky plan to bring various streams of Judaism to this special place is what we each should expect and deserve. Robinson’s Arch is part of the wall, as is the southern wall. But something about the area we all call the Kotel is special. Thus, the Sharansky plan is the acceptable and appropriate way to move forward. Providing space elsewhere is just that, providing space elsewhere; and therefore that is unacceptable. If the actions of the liberal community are offensive to my more traditional brothers and sisters, it would matter little where we might go. We will not force you to participate and I hope we will not be “in your face” and incite you. No legitimate authority can take away our precious place away from us as they could not deny it to you.
