Category Archives: American Jewish Life

Remembering Rabbi Leonard I. Beerman (1921-2014)

28 Sunday Dec 2014

Posted by in American Jewish Life, Israel and Palestine, Israel/Zionism, Jewish History, Jewish Identity, Poetry, Tributes

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Rabbi Leonard Beerman has been in my life since I was 12 years old, and his death this past week at 93 years represents a huge moment in the life of this community, the Jewish world, and the personal lives of many, including me.

One of our g’dolei dor (great ones of this generation), Leonard inspired me and so many in my generation to engage as young teens in the civil rights movement, to protest American military involvement in Vietnam, to apply for Conscientious Objector status during that war, to protest nuclear weapons proliferation, to engage in interfaith dialogue, to join coalitions of decency on behalf of just causes, and to support the legitimate rights of the Palestinian people for a state of their own alongside a secure Israel despite (as Leonard put it many years ago) Palestinian “cruelty and stupidity.”

He was, in my young eyes, larger than life. He was brave and smart, eloquent and passionate. We were not close when I was growing up – that would come much later – but he was a force that shaped my moral conscience and sensibility.

Leonard enlisted in the Marines during World War II and was a rabbinic student in 1948 studying in Jerusalem when the War of Independence began. He enlisted while there with the Haganah to fight in that war. Those two war experiences persuaded him to become a pacifist, an unpopular position in the Jewish community following the Shoah.

For the last 65 years since his ordination at the Hebrew Union College, Leonard has been a uniquely courageous voice in the American Rabbinate advocating for peace, justice, compassion, and human rights.

Leonard’s message of moral responsibility was as provocative a message as there was in American Judaism during all these years. I grew up hearing the gentle resonance of his voice and the prophetic power of his words. He believed that speaking his truth as a pacifist was more important than feeding his community what they wanted to hear. People loved him or they walked away. He once remarked that unless at least one person resigned from his congregation after the High Holidays he had failed. When I think of him, I am reminded of the 19th century Rabbi Israel Salanter’s words: “A rabbi whose community does not disagree with him is no rabbi. A rabbi who fears his community is no mensch.” He was a great rabbi because he was honest and fearless, and he spoke his truth without hesitation.

Over the past few years, Leonard and I began meeting for lunch every few months to talk, share stories and thoughts about issues great and small, personal, Jewish, and worldly. These were precious times for me. Leonard generously told me how much he treasured our time together as well, that I made him feel young again and gave him hope, that he was proud of me because I took the battle for justice, compassion and peace so seriously. I told him that he was my standard bearer of rabbinic leadership and that I was merely emulating him, that anything I may ever have said or done pales by comparison with his words and deeds over a lifetime.

Leonard’s humility, compassion, intelligence, wisdom, honesty, courage, and principled activism are, indeed, a beacon of light of rabbinic leadership for me and for so many of my colleagues.

In advance of the High Holidays this past August, Leonard and I met for lunch, and we commiserated about the terrorism, missiles, bombings, destruction, and loss of innocent life that occurred during this past summer’s Hamas-Israeli War, as well as the harm the war likely did to the future of a negotiated two-state solution to the Israeli-Palestinian conflict which we both so deeply believed is the only way to assure Israel’s security, democracy and future.

In emphasizing the brutality of war, Leonard referred me to a passage in Dostoyevsky’s “The Brother’s Karamazov” in which two brothers, Ivan and Alyosha, discussed the death of a child:

“Tell me straight out…answer me: imagine that you yourself are building the edifice of human destiny with the object of making people happy in the finale, of giving them peace and rest at last, but for that you must inevitably and unavoidably torture just one tiny creature, … a child … and raise your edifice on the foundation of her unrequited tears – would you agree to be the architect on such conditions? ….

No, I would not agree, ….

And can you admit the idea that the people for whom you are building would agree to accept their happiness on the … blood of a tortured child, and having accepted it, to remain forever happy?”

No I cannot admit it brother…”

As we parted, knowing that I would be speaking about the Gaza war on Rosh Hashanah to my congregation, as he would to his, Leonard said to me, “John, remember to be moral!” I assured him that I would, but I knew that my “morality” and his would look different concerning that war.

Leonard sent me a copy of that sermon, the last he would ever deliver to the Leo Baeck community on Yom Kippur morning. I was moved and provoked as I always was when I heard him, but I did not agree with his emphasis. I thought he did not take into consideration nearly enough the context in which Israel acted, and that he was overly harsh in his criticism of the IDF.

I sent him my sermon as well. He complemented me on the writing, though he wrote, “We do not agree about Gaza,” which, of course, I knew.

Leonard was a lover of great literature and poetry, and he gave me a gift one day of a poem called “My Promised Land” by Carl Dennis, which reflects our shared dream about the land and state of Israel:

“The land of Israel my mother loves
Gets by without the luxury of existence
And still wins followers,
Though it can’t be found on the map
West of Jordan or south of Lebanon,
Though what can be found
bears the same name,
Making for confusion.
Not the land I fought her about for years
But the one untarnished by the smoke of history,
Where no one informs the people of Hebron or Jericho
They’re squatting on property that isn’t theirs,
Where every settler can remember wandering.

The dinners I spoiled with shouting
Could have been saved,
Both of us lingering quietly in our chairs,
If I’d guessed the truth that now is obvious,
That she wasn’t lavishing all her love
On the country that doesn’t deserve so rich a gift
But on the one that does, the one not there,
That she hoped good news would reach its borders.

And cross into the land of the righteous and merciful
That the Prophets spoke of in their hopeful moods,
That was loved by the red-eyed rabbis of Galicia
Who studied every word of the book and prayed
To get one thread of the meaning right;
The promised Land where the great and small
Hurry to school and the wise are waiting.”

Were he here now, Leonard would remind us to keep fighting for justice and for the realization of the ideal. I promise that I will do so, in his memory, and I will hold his compassionate, just and prophetic voice close to my heart and soul now and always.

The words of Samuel have resonated in my mind and heart this past week: “Eich naflu hagiborim – How the mighty has fallen!”

Zicharon tzadik livracha – May the memory of this righteous and great man be a perpetual benediction.

[Note: An interview of Leonard was recorded a few years ago and can be found at this link – http://vimeo.com/17542880]

 

The Measure of Our Success – D’var Torah Vayigash

26 Friday Dec 2014

Posted by in American Jewish Life, Beauty in Nature, Divrei Torah, Ethics, Health and Well-Being, Life Cycle, Quote of the Day

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As 2014 comes to a blessed close, our world continues to escalate in brutality, is more politically fragile, religiously challenged, and morally confused than ever before. In times such as these it is worthwhile to consider once again who we are and how we might measure our personal, societal and international well-being. In this I am reminded of Churchill’s words that a successful person will “be… able to go from one failure to the next without losing enthusiasm.”

This week’s Parashat Vayigash has something to teach us about the importance of our attitude. In these closing chapters of Genesis we come to the climax of the Joseph narratives. The crown prince meets his brothers after 20 years of exile and reveals himself. As they cower before him, he forgives them and makes peace. Then he settles his father Jacob in the land of Goshen.

Pharaoh meets Jacob and one old man asks another: “Jacob – How many are the years of your life?”

“The years of my sojourn on earth are one hundred and thirty. Few and hard have been the years of my life, nor do they come up to the life-spans of my fathers during their sojourns.” (Genesis 47:8-9)

This seems an odd response given Jacob’s manifold blessings. Recognizing Jacob as a kvetch, the Midrash (B’reishit Rabba 95) brings an incredulous God into the conversation:

“Jacob: ‘I saved you from Esau and Laban; I brought Dinah back to you, as well as Joseph, and you complain that your life has been short and evil?’ [If so] I’ll count the words of Pharaoh’s question to you and your response, add them together and shorten your life [by that number of years – 33] so you’ll not live as long as your father Isaac, who lived to 180.’ Jacob lived 147 years.”

What happened to Jacob that he should be so negative at this point in his life? After all, he had 4 wives, 13 children and many grandchildren. His son Joseph had become the second most powerful man in the world, and he himself had encountered God twice, in a dream and at a river, but Jacob could only complain!

Where was the gratitude? That this conversation with Pharaoh should come just after Jacob had been reunited with Joseph, his favorite son, is disheartening and disturbing.

Truth to tell, we all know people like this who see their lives through a negative prism – parents who fixate on their children’s weaknesses and failings; marriages that dissolve because one partner won’t let go of past slights; people who refuse to see the half-full glass and always negatively spin whatever happens to them; others who refuse to overcome disappointments and predict instead a negative future on the basis of past hardship repeating the familiar cynical refrain regardless of new opportunities that could be very different were they not so stuck in their approach and negative attitude to the world.

In his book “The Seven Habits of Highly Effective People,” Stephen Covey concludes that the most well-balanced, positive and proactive people, who live happily with others at work and home, are successful because they balance four dimensions of their natures: the physical, spiritual, mental, and social/emotional.

We may need to care more for our bodies, eat better food and less of it, drop excess weight, get sufficient rest, keep stress and negativity at bay, and exercise more.

Perhaps we have closed our hearts and souls to the experience of mystery, awe and wonder.

Maybe we are intellectually stagnant, our curiosity suppressed and our minds inactive.

Possibly, we’ve become jaded and numb to feeling, focused too much on ourselves without bothering to empathize with others.

The Midrash surmises that Jacob’s negativity and propensity to complain, despite his many blessings, shaved years from his life. Writing 1500 years ago, the rabbis anticipated what psychiatrists and scientists know today, that some illnesses and even some early deaths can be avoided if we take better care of ourselves in body, mind and soul, and paid more attention to those relationships of meaning and trust that we have with one another.

Robert Louis Stevenson described a successful life this way:

“A person is a success who has lived well, laughed often and loved much; who has gained the respect of intelligent people and the love of children; who has filled his niche and accomplished his/her task; who leaves the world better than s/he found it, whether by an improved poppy, a perfect poem or a rescued soul; who never lacked appreciation of earth’s beauty or failed to express it; who looked for the best in others and gave the best s/he had.”

Wiser words have not been uttered.

Shabbat shalom and a happy, healthy, meaningful, balanced, loving, and peaceful New Year!

[Note: This is an edited d’var Torah that I posted here in December 2011 and in re-reading it, I realized that nothing substantially has changed in the world or in the lives of multitudes in that time – hence, its reprise.]

 

Israelis Have to Choose

23 Tuesday Dec 2014

Posted by in American Jewish Life, American Politics and Life, Ethics, Israel and Palestine, Israel/Zionism, Jewish History, Jewish Identity, Jewish-Islamic Relations, Social Justice

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It is clear that with the coming Israeli elections on March 17 that Israelis have an opportunity to make an important choice. There are essentially two options and everyone knows what they are. Each carries risk. The question is, which will most likely secure Israel as a democracy and homeland for the Jewish people while restoring Israel’s credibility within the international community, and which will not.

Option 1 – A negotiated 2 states for 2 peoples end-of-conflict agreement with international and moderate Arab support that would create a Palestinian State in the West Bank and Gaza alongside the State of Israel. The two states would have clear borders based on the 1967 lines with adjustments made to include within Israel the large Israeli settlement blocks thus embracing 80% of Israeli settlers into Israel. Land swaps of equivalent land would be included in the state of Palestine. East Jerusalem would become the capital of Palestine and the world would at last recognize Jerusalem as Israel’s eternal capital. Security guarantees would be set for the holy city. The West Bank and Gaza would be demilitarized except for Palestinian police forces. All Palestinian refugees would have the right of return to Palestine and not to Israel with limited family reunification in Israel. Those Palestinians who wish to carry Palestinian citizenship and stay in Israel could do so, and the same could be said of Israelis who choose to live in the new State of Palestine. Each would be subject to the laws of the state in which they live. Israel would end its occupation of the West Bank and it would remove all restrictions from Gaza except for the importing of military weaponry. There would be no “Greater Israel” and no “Greater Palestine” in the future. Peace agreements would be forged between Israel and all moderate Arab and Muslim nations. There would be an end to the BDS movement against Israel as well as an end to all threats against Israel by the UN, the Hague and international criminal courts. UNRWA (the UN Relief and Works Agency for Palestine Refugees) would be completely dismantled. The international community would assist the new state of Palestine in every way possible to survive economically. Gaza would be rebuilt. Gaza and the West Bank would be linked with a secure rail system thus enabling the Palestinians to move themselves and their goods freely between these two areas of the state of Palestine without having to pass through Israel.

Risks with Option 1 – There likely will continue to be sporadic terrorism against Israelis from Palestinian rejectionists and extremists that would have to be handled forcefully by both Israeli and Palestinian security forces working in tandem with each other, as they have been doing effectively in the West Bank. If the peace falls apart, there likely would be continued armed conflict. Israeli extremists who do not accept this agreement and act out violently against Palestinians or the IDF would have to be forcefully restrained, arrested, prosecuted, and imprisoned.

Option 2 – The status quo continues with eventual Israeli annexation of the West Bank resulting in a one-state solution of the conflict embracing all the land from the Jordan River to the Mediterranean Sea and including its 2.5 million hostile Palestinian Arab residents. Either these Palestinians would become voting citizens of the state of Israel in which case Israel will cease to be a Jewish state because the populations between Jews and Arabs will be equal, or they are denied Israeli citizenship and the right to vote in which case Israel will cease to be a democracy. Israel would continue to build more settlements everywhere with potential efforts to force or induce Palestinians living in the West Bank to leave their homes and live outside the state of Israel.

Risks with Option 2 – Increasingly, Israel will be internationally isolated and there will be permanent war. European parliaments are already voting to support a Palestinian state and that will continue. Strains between the United States and Israel will also continue with a clear possibility that the United States’ special relationship with Israel will diminish and evaporate. Should that happen, the pro-Israel American Jewish community will have an increasingly difficult time making Israel’s case before Congress and the President. Anti-Semitic attacks will likely multiply around the world against synagogues, Jewish community centers and institutions, and against individual Jews walking the streets. Israel will become a pariah nation and the Zionist dream of the Jewish state being the greatest experiment in the history of Jewish ethical living will be destroyed.

It should be obvious to anyone with his/her eyes open that time is not working in Israel’s favor. Despite recalcitrance by the Palestinian leadership and their abject failure to educate their children and societies for peaceful coexistence with Israelis, as well as many missed diplomatic opportunities to move forward towards a two-state solution, a new Israeli government that is committed to both Israel’s security and settling this conflict once and for all in a two-state solution (as the new party led by Labor’s Yitzhak Herzog and Tenua’s Tzipi Livni) may well open up new possibilities for partnership with Palestinian leaders who wish to live in peace side by side with the state of Israel in a state of Palestine. There are many such leaders but as the politics have become increasingly polarized, their voices have been stilled.

This is the time for the Israeli electorate to choose, and we ought to support those Israeli politicians who we believe are best capable of delivering a secure, Jewish and democratic future for the state of Israel.

Yes, the situation is complicated and dangerous.

Yes, there is enormous mistrust between the two sides.

Yes, there are extremists in each community (Israeli and Palestinian) who are making progress very difficult.

But, ein breira – there is no alternative except to keep trying and then to keep trying some more. There is too much at stake for the state of Israel and the Jewish people not to give our support to those who favor Option #1 above.

Hanukah – A Major Battleground for the Heart and Soul of the Jewish People

18 Thursday Dec 2014

Posted by in American Jewish Life, Holidays, Israel/Zionism, Jewish History, Jewish Identity, Musings about God/Faith/Religious life, Stories

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Last week I was invited to speak at Campbell Hall, a large private school in Studio City, Los Angeles, before two hundred and fifty 7th and 8th grade students about the story of Hanukah.

I began by saying that without the success of the Maccabean Revolt in 165 BCE, there would be no Judaism, no Christianity and no Islam today. I then reviewed the traditional story of Hanukah as it comes down to us through Jewish tradition, telling about the heroic battle of the Maccabean family against the Greeks, the Greek desecration of the Temple Mount, the miracle of the oil lasting eight days instead of one, the lighting of the Hanukiah, latkes, and dreidls, and then I said, “Truth to tell, this isn’t the history of this holiday at all. Most of that is story-telling. The real history is far more interesting and important for us today, Jews and peoples of other faith traditions alike.”
Then, as now, the Maccabean Revolt was a battle for the heart and soul of Judaism and the Jewish people. Applied more generally, its themes affirming self-identity and survival are applicable to every ethnicity, religion and nation.

A few years ago Dr. Noam Zion, of the Shalom Hartman Institute in Jerusalem, spoke to the Board of Rabbis of Southern California on the theme: “The Reinvention of Hanukkah in the 20th Century as A Jewish Cultural Civil War between Zionists, Liberal American Judaism and Chabad.”

He offered a comprehensive view of Hanukah from its beginnings 2200 years ago, and how it is understood and celebrated today by Israelis, American liberal non-Hareidi Jews and Chabad Lubatich. Based on Hanukah’s history and the vast corpus of sermons written by rabbis through the centuries, Dr. Zion noted that three questions have been asked consistently through the ages:

‘Who are the children of light and darkness?’

‘Who are our people’s earliest heroes and what made them heroic?’

‘What relevance can we find in Hanukah today?’

Jewish tradition considers Hanukah a “minor holyday,” but Hanukah occupies an important place in the ideologies of the State of Israel, American liberal Judaism and Chabad.

Before and after the establishment of Israel, the Maccabees served as a potent symbol for “Political Zionism” for those laboring to create a modern Jewish state. The early Zionists rejected God’s role in bringing about the miracle of Jewish victory during Hasmonean times. Rather, they emphasized that Jews themselves are the central actors in our people’s restoration of Jewish sovereignty on the ancient land, and not God.

For 20th century liberal American Jews Hanukah came to represent Judaism’s aspirations for religious freedom consistent with the First Amendment of the US Constitution. Even as Hanukah reflects universal aspirations, the Hanukiah remains a particular symbol of Jewish pride and identity for American Jews living in a dominant Christian culture.

For Chabad, Hanukah embodies the essence of religious identity on the one hand, and the mission of Jews on the other. Each Hassid is to be “a streetlamp lighter” who ventures into the public square and kindles the nearly extinguished flame of individual Jewish souls, one soul at a time (per Rebbe Sholom Dov-Ber). This is why Chabad strives to place a Hanukiah in public places. Every fulfilled mitzvah kindles the flame of a soul and restores it to God.

Dr. Zion concluded his talk by noting that the cultural war being played out in contemporary Jewish life is based in the different responses to the central and historic question that has always given context to Hanukah – ‘Which Jews are destroying Jewish life and threatening Judaism itself?’

The Maccabean war was not a war between the Jews and the Greeks, but rather it was a violent civil war between the established radically Hellenized Jews and the besieged village priests outside major urban centers in the land of Israel. The Maccabees won that war only because moderately Hellenized Jews recognized that they would lose their Jewish identity if the radical Hellenizers were victorious. They joined in coalition with the village priests and together retook the Temple and dedicated it. That historic struggle has a parallel today in a raging cultural civil war for the heart and soul of the Jewish people and for the nature of Judaism itself in the state of Israel.

The take-away? There is something of the zealot in each one of us, regardless of our Jewish camp. If we hope to avoid the sin of sinat chinam (baseless hatred between one Jew and another) that the Talmud teaches was the cause of the destruction of the 2nd Temple in 70 C.E., we need to prepare ourselves to be candles without knives, to bring the love of God and our love for the Jewish people back into our homes and communities. To be successful will take much courage, compassion, knowledge, understanding, faith, and grit. The stakes are high – the future of Israel and the Jewish people.

Is it any wonder that Hanukah, though defined by Judaism as a “minor holiday,” is, in truth, a major battle-ground for the heart and soul of Judaism and the Jewish people?

Inspiring Words and Blessings for Hanukah this Year

11 Thursday Dec 2014

Posted by in American Jewish Life, Divrei Torah, Holidays, Israel and Palestine, Israel/Zionism, Jewish History, Jewish Identity, Musings about God/Faith/Religious life, Quote of the Day

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I offer these words from a variety of sources for this season of Hanukah and am grateful to the Shalom Hartman Institute in Jerusalem for providing them. I  offer my own blessings to be said before the kindling of the Hanukah lights on each night, beginning this next Tuesday evening – the first night of Hanukah.

“The glory and the educational value of the Hasmoneans is that their example revived the nation to be its own redeemer and the determiner of its own future…”
-Yitzhak Ben Zvi, 2nd President of the State of Israel

“The Hanukah lights reflect the fire within the Jewish soul, as it is written, The soul of a human being is the lamp of God.’ (Proverbs 20:27) Each person possesses this light within his body. Hanukah teaches how this light must be ignited, …renewed and increased each day. Projecting light to the world at large is the underlying intent of all the mitzvot, as it is written, ‘A mitzvah is a lamp and the Torah is light.’ (Proverbs 6:23) However, to a greater degree than in other mitzvot, this intent is reflected in the Hanukkah candles, for they produce visible light and they spread that light throughout their surroundings.”
-Rabbi Menachem Schneerson

“When reading the contemporary accounts of the Hasmonean Revolution found in the Books of the Maccabees (c. 165 BCE), the rabbis of later centuries made the observance of the commandment of “pirsum hanes – the public proclamation of this miracle” the centerpiece of the festival thereby emphasizing that the power of the spirit is enduring and not weapons of war, high finance and politics.”
-Professor Shimon Rawidowicz

“Just as the light of a lamp remains undimmed, though myriads of wicks and flames may be lit from it, so the one who gives to a worthy cause does not make a hole in his/her own pocket.”
-Midrash Exodus Rabbah 36:3

The Talmud tells of a great debate about how to light the Hanukiah. Do we start with eight and diminish until the last night. Or do we start with one and build to the eighth night. Beit Hillel says the latter. Beit Shammai says the former. The halacha (Jewish law) follows Beit Hillel. In other words, each day we build on what has taken place.  Each day we add light. Each day we are strengthened in resolve, goodness. Each day we draw closer to God. [The custom is to line up the candles from the right to the left, but to light them from the left to the right – the current day first.]
-Bavli, Shabbat 21b

The Midrash compares a mitzvah to a lamp. The increasing light kindled on Hanukah reminds us that we are not diminished when we give of ourselves to others. The opposite is true. By our kind deeds we increase light and sparks of Divinity into the world.

Suggested Blessings to Say Before Kindling the Lights of Hanukah

FIRST CANDLE: THE LIGHT OF TORAH AND BLESSING

With this candle we reaffirm our people’s commitment to the study of our sacred tradition. May the light of this flame cast its warmth and inspire us to be grateful for the blessings of life and health.

SECOND CANDLE: THE LIGHT OF LIBERATION AND HOPE

On behalf of our people dispersed in the four corners of the world who live in fear, repression and imprisonment, we stand this night in solidarity with them. Our Hanukkah flames are theirs and their hopes are ours. We are one people united by tradition, history and faith in the one God who inspires freedom and liberation.

THIRD CANDLE: THE LIGHT OF PEACE AND MEMORY

With this candle we pray that a just and lasting peace may be established between Israel and the Palestinians, between Israel and all Arab and Muslim peoples. May the memory of Prime Minister Yitzhak Rabin and those who gave their lives for peace be a blessing for our people and all peoples of the Middle East.

FOURTH CANDLE: THE LIGHT OF TOLERANCE

With this light we pray that racism, political enmity, gender bias, homophobia, religious hatred, intolerance, and fundamentalist extremism be dispelled, and may all people recognize divinity within all of God’s children.

FIFTH CANDLE: THE LIGHT OF ECONOMIC JUSTICE

With this light we recommit ourselves to work on behalf of the poor in our communities and throughout the world. May we be inspired not only to feed the hungry and lift the fallen, but to reorder society’s priorities and  educate all children to be able to sustain themselves with dignity and hope.

SIXTH CANDLE: THE LIGHT OF CREATION

With this light may our commitment be renewed to preserve God’s creation, for as the Midrash reminds us, if we destroy it there will come no one after us to make it right.

SEVENTH CANDLE: THE LIGHT OF BLESSING

May the light of this flame cast its warmth upon us and inspire us to be ever grateful for the blessings of life, family, community, and health.

EIGHTH CANDLE: THE LIGHT OF MEMORY AND WITNESSING

May these lights inspire us always to care, love, and perform deeds of loving-kindness to others. Amen!

The New Republic – Say Kaddish

09 Tuesday Dec 2014

Posted by in American Jewish Life, American Politics and Life, Ethics, Jewish Identity

≈ 1 Comment

My friend and colleague, Rabbi Jeffrey Salkin, has written a superb “eulogy” for an American institution, The New Republic in The Jewish Daily Forward, that everyone should read. http://forward.com/articles/210524/the-nu-republic-no-more/

As I try and wrap my mind and heart around what The New Republic’s young, arrogant owner Chris Hughes did is difficult to fathom.

For those not following this sad assault on an American intellectual institution, here is the piece in The Washington Post from a few days ago written by Dana Milbank, a former writer at The New Republic, that ought to be read along with Jeffrey’s superb eulogy above – http://www.washingtonpost.com/opinions/dana-milbank-the-new-republic-is-dead-thanks-to-its-owner/2014/12/08/ae80da42-7ee0-11e4-81fd-8c4814dfa9d7_story.html

The sheer arrogance of Hughes is what is most confounding to me – to buy something he clearly did not understand, change its mission unilaterally, fire Franklin Foer, the respected editor without even telling him personally that he was being replaced, and then to justify what he has done, still not understanding the impact of his deed, is the definition of both hubris and stupidity. This is a very sad moment in America’s journalistic history.

Kindnesses That Last Forever

08 Monday Dec 2014

Posted by in American Jewish Life, Ethics, Health and Well-Being, Jewish History, Quote of the Day, Tributes

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When I was in Central Europe last month with thirty of my congregants touring formerly great Jewish centers of life in Budapest, Prague and Berlin, the Holocaust was everywhere we went. Memories of the cruelty and brutality so oppressed members of our group that many of us reflected that, despite how worthwhile our tour was, we had never returned from travel feeling as demoralized, depressed and sad as we did from this trip.

Since our return I recalled an act of kindness once shown to me by one of my rabbinical school professors. It took place forty years ago, but his loving concern for me has never faded from my heart and memory. Juxtaposed to what we experienced in Central Europe, what he did for me is a stark contrast to what we witnessed in the cities of our recent travel.

One of my Talmud teachers at HUC-JIR in Los Angeles was Dr. Abraham Zygelboim (z’l). As a rabbinic student in my mid-20s, I had suffered a painful break-up with my then-girlfriend, and I was emotionally devastated. Between classes one day I needed to take a few minutes for myself, so I walked outside, sat against a wall and wept.

Out of nowhere Dr. Zygelboim approached me quietly and kissed my forehead without ever saying a word. His sweetness stays with me and will all the days of my life.

Dr. Zygelboim was a gentle man, a Polish Holocaust survivor whose brother, Szmul Zygelboim, was a political leader in the Jewish community of Warsaw before the Nazi occupation. Szmul managed to escape Poland and advocated on behalf of the persecuted Jews in Nazi-occupied Europe as powerfully as he could in the United States and Great Britain. Deeply frustrated that the allies were neglecting to stop the slaughter of the Jewish people, and as a public act of protest, Szmul set himself on fire in front of the Parliament in London on May 12, 1943.

Szmul’s brother, my teacher, never spoke to us, his students, of his experience in the Shoah or of his brother’s ultimate and courageous act of protest. But we knew of it.

Dr. Zygelboim knew Talmud, and I was lucky to learn with him. But frankly, I do not remember the specifics of any particular lesson he taught me forty years ago, though I remember the sections of Talmud we learned with him – but I do remember his kiss on my forehead.

We are, each of us, powerful beings, and we often underestimate our capacity to touch others. Indeed, how we treat others and the way we speak to them defines not only our relationships with them, but our nature and the measure of our character.

Rabbi Abraham Joshua Heschel said towards the end of his life: “When I was young, I admired clever people. Now that I am old, I admire kind people.”

It is, of course, not always easy to be kind – especially when confronted by obstinate, difficult and offensive individuals. The moralist and essayist Joseph Joubert offered this in such circumstances, “Kindness is loving people more than they deserve.”

Leo Buscaglia offers this certain truth: “Too often we underestimate the power of a touch, a smile, a kind word, a listening ear, an honest compliment, or the smallest act of caring, all of which have the potential to turn a life around.”

An Open Letter to Young American Jewish Liberals About Israel

28 Friday Nov 2014

Posted by in American Jewish Life, American Politics and Life, Ethics, Israel and Palestine, Israel/Zionism, Jewish History, Jewish Identity, Social Justice, Women's Rights

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This past month I exchanged emails with a bright, Jewish American rabbinical student living in Jerusalem who grew up in my congregation, whose family are life-long Zionists, and who has become disheartened by recent events and trends in the state.

She rightly perceives a growing corruption of classic liberal Zionist principles, is shocked by growing racism in Israeli society, dismayed by the Israeli government’s conceptualization of the situation with the Palestinians, befuddled by ongoing settlement building and home demolition in East Jerusalem, and horrified that a liberal democracy can tell Israeli Arab citizens that they can no longer work in Israeli Jewish communities because they pose a “security threat.”

She is fearful that demagogic and oppressive forces are gaining popular currency in Israel and that the Israeli government is increasingly intransigent in dealing effectively with its many challenges.

She is disheartened, as well, that the chief rabbinate maintains coercive hegemonic control over religious life in the state, and she wonders whether it would be preferable to give up Israel’s Jewish character for the sake of preserving Israel’s progressive democracy.

All these trends have caused her to emotionally disengage from Israel, and she confides that she feels like a heretic and does not know what to do or how to think about Israel going forward.

In response I am writing this open letter not only to her, but to all American Jewish liberal young people who are feeling this disconnect with the state of Israel.

First, I want you to know that I am proud of you, of your critical thinking, of your commitment to live an enriched Jewish religious and ethical life, to be a learned Jew, and that you yearn to make sense of what Israel means to you.

Second, you are not alone. Shabtai Shavit, a former director general of Mossad, recently wrote about his similar concerns about the “future of the Zionist project” and the threats against it in the region and international community. Shavit harshly criticized Israel’s political leadership’s “…haughtiness and arrogance, together with more than a bit of the messianic thinking that rushes to turn the conflict [Israel-Palestinian] into a holy war.”

Shavit worries that “…large segments of the nation…have forgotten…the original vision of Zionism: to establish a Jewish and democratic state for the Jewish people in the Land of Israel…” and that “the current defiant policy [of settlement building] is working against [this vision].”

He called upon Israel to enter into conversation with moderate Arab nations (i.e. Jordan, Egypt and Saudi Arabia) and negotiate, based on the Saudi Peace Plan of 2002, a two-states for two peoples resolution to the Israeli-Palestinian conflict that will augur, as promised in the plan, the complete normalization of relations between Israel and the moderate Arab and Muslim world.

Shavit concluded soberly: “I wrote the above statements because I feel that I owe them to my parents, who devoted their lives to the fulfillment of Zionism; to my children, my grandchildren and to the nation of Israel, which I served for decades.” (Former Mossad Chief: For the first time, I fear for the future of Zionism – Haaretz, November 24, 2014 – http://www.haaretz.com/opinion/.premium-1.628038)

As a rabbi who has served American congregants for 35 years and been an active Reform Zionist all that time, I wish to offer ten additional thoughts to our young liberal American Jewish community, as well as others, if this applies:

1. You are not alone in your worry about the dangers to the Zionist dream;

2. You are not alone in your concerns about the unequal treatment of Arab citizens of Israel;

3. You are not alone in your anger about the hegemony of the chief rabbinate over the lives of all Israelis;

4. Israel is far more than Jerusalem which is becoming increasingly more ultra-Orthodox and right-wing. It is also Tel Aviv, a society that represents modern Israel that can inspire you anew about Israel’s past, present and future;

5. Israel is not a “racist society” though there are Israeli racists, a distinction with a significant difference;

6. Remember to appreciate that Israel remains a vital democracy despite its flaws and its current (but resolvable) status as an occupying force in the West Bank;

7. Don’t be cavalier about Israel’s real security threats, but do not accept at face value that those threats necessarily legitimate every policy executed by this government as smart, right, democratic, and moral;

8. Don’t forget that many Israeli liberal organizations monitor and fight injustice in Israel and the West Bank;

9. You must be able to hold at once your conflicting thoughts and feelings about Israel while maintaining your active engagement with her;

10. Despite your disappointment, anger and frustration, we cannot afford for you to disengage from Israel. Though we are not Israelis and only Israelis can make the decisions vital to their lives and security, we liberal lovers of Israel need you to become our next generation’s leaders in American Zionist organizations that advocate for the democratic, pluralistic, nation state of the entire Jewish people.

Theodor Herzl’s famous statement is still true and instructive – “If you will it, it is no dream.”

We need you to keep the faith, and become the advocates that Israel deserves and we and the Jewish people need.

Note: There is something that you can do from the States to help make the change that we want to see in Israel. We are approaching elections for the World Zionist Congress which is Diaspora Jewry’s only democratic mouthpiece to directly affect what happens in Israel. These elections help fund our movement in Israel, and have significant political and institutional repercussions. This is one easy way to have our voices heard. Go to www.reformjews4israel.org

Gratitude – Gratitude – Gratitude

26 Wednesday Nov 2014

Posted by in American Jewish Life, American Politics and Life, Ethics, Health and Well-Being, Jewish Identity, Quote of the Day

≈ 2 Comments

As so much in our country and world is torn and ugly (e.g. Middle East, Congo, Sudan, Ukraine, North Korea, Iran, American politics, fundamentalist religious and nationalist extremism, Ferguson, prejudice, suspicion, hatred, racism, anti-Semitism, mental illness, societal polarization, etc.), Thanksgiving comes to Americans this week and we ask ourselves – ‘For what are we grateful?’

At our synagogue’s Nursery School Thanksgiving celebration earlier this week, I asked two questions of our children, their parents and grandparents: “Do you wake up each morning feeling mostly ‘grumpy’ or mostly happy?” It’s much easier to be grateful if we are happy as opposed to being grumpy.

Two-thirds said they awake happy, refreshed and raring to go, and the other third said ‘grumpy,’ many (I suspect) with the caveat that it takes them a bit longer to wake up and get into the flow of the day – then, maybe, they feel happy – but maybe not!

I am one who awakens happy, especially after I’ve had my double espresso – my little ‘resurrection’ each morning. Though I awake happy most days, I’m not naive. I am particularly conscious of the world’s troubles, and in my role as a rabbi and pastor, every day people seek me out for counsel, comfort, support, and love. I do the best I can in response, and offer whatever support and comfort I am able. Many, of course, continue to suffer (some for good reason) and they are joined by many in our community and around the world who live in difficult circumstances. When feeling this way, it is  difficult to feel gratitude for anything.

Indeed, most of us are confronted with life-challenges large and small. My question of our Nursery School children, parents and grandparents revealed that, at least, in this group gratitude comes naturally to most even when we feel that we’ve been dealt a bad hand. Little children inspire that kind of joy, love and gratitude.

How we approach the world determines not just whether we are grateful for our many gifts, but also whether we exhibit the virtue of humility, and whether we are generous people or tight-fisted including what we give of ourselves and resources to others. In this way, the virtues of gratitude, humility and generosity are inter-related. If these virtues are highly developed, people are more likely to discover deeper meaning and happiness in their lives.

What follows are thoughts on the virtue of gratitude as drawn from Jewish tradition and world literature. You might consider sharing these quotations around the Thanksgiving table this year as you share with each other, as my family does annually, what we feel gratitude for in our lives.

Happy Thanksgiving to all!

“How strange we are in the world, and how presumptuous our doings! Only one response can maintain us: gratefulness for witnessing the wonder, for the gift of our unearned right to serve, to adore, and to fulfill. It is gratefulness which makes the soul great.”
-Rabbi Abraham Joshua Heschel, 20th century philosopher, theologian, activist

“I can no other answer make but thanks, and thanks, and thanks, and ever thanks.”
-William Shakespeare

“If the only prayer you say in your life is ‘Thank you,’ that will suffice.”
-Meister Echkart, 13th century German theologian and philosopher

“Feeling gratitude and not expressing it is like wrapping a present and not giving it.”
-William Arthur Ward, 20th century pastor and teacher

“Gratitude, not understanding, is the secret to joy and equanimity.”
-Anne Lamott, writer

“Ingratitude to a human being is ingratitude to God.”
-Rabbi Shmuel Hanagid, 10th century Spanish sage

“When you arise in the morning give thanks for the morning light, for your life and strength. Give thanks for your food and the joy of living. If you see no reason for giving thanks, the fault lies in yourself.”
-Native American Prayer – Tecumseh Tribe

“I offer thanks to You, Sovereign Source and Sustainer of life, Who returns to me my soul each morning faithfully and with gracious love.”
-Morning Liturgy

“Thank everyone who calls out your faults, your anger, your impatience, your egotism; do this consciously, voluntarily.”
-Jean Toomer, 20th century American poet and novelist

“Gratitude is not only the greatest of virtues, but the parent of all others.”
– Marcus Tillius Cicero, 1st Century BCE Roman Philosopher

“Gratitude unlocks the fullness of life. It turns what we have into enough, and more.”
-Melodie Beattie, contemporary author

“We don’t express gratitude in order to repay debts or balance ledgers but rather to strengthen relationships (learned from Sara Algoe)….feelings of gratitude make us want to praise the other person publicly, to bring him or her honor.”
-Jonathan Haidt, social psychologist and Professor of Ethical Leadership, NYU

“What have you done for me lately is the ingrate’s question.”
-Rabbi Joseph Telushkin, lecturer and author

“If you have done a big kindness for your neighbor, let it be in your eyes a small matter. If your friend did you a small favor, let it be in your eyes a big favor.”
-Avot d’Rabbi Nathan 41:11, 9th century CE, Babylonia

“A person must be grateful to a place [e.g. synagogue, school, college, hospital, etc.] where he derived some benefit.”
-B’reishit Rabbah 79:6, 5th Century CE, Palestine

“If you cannot be grateful for what you have received, then be thankful for what you have been spared.”
-Yiddish proverb

“The highest tribute to the dead is not grief, but gratitude.”
-Thorton Wilder, 20th century playwrite and novelist

BDS Is Not The Way at UCLA – Statement by Assembly Member Richard Bloom

20 Thursday Nov 2014

Posted by in American Jewish Life, American Politics and Life, Israel and Palestine

≈ 1 Comment

What is needed today vis a vis the Israeli-Palestinian conflict are not BDS votes against Israel or Israeli collective punishment against innocent Palestinian families who happen to be related to terrorists (i.e. illegal and proven ineffective home demolitions). What is needed are Israeli and Palestinian statesmen whose cool heads, calming rhetoric, condemnation of violence, and commitment to return to serious negotiations to achieve a two state solution to this conflict before more blood is shed and suffering is experienced.

I wish to commend California State Assembly member Richard Bloom who released a Statement on UCLA’s student government’s endorsement of divestment policy against Israel yesterday. Here it is in full:

“I am outraged by the decision of the UCLA student government to pass a resolution supporting the divestment of University funds from American companies lawfully doing business in the Israeli-controlled West Bank. Ironically, this vote – targeting only Jews and Israelis – takes place while Palestinians have been openly celebrating the vicious murder of five innocent individuals in Jerusalem.

The supporters of the UCLA student government measure claim it is in the interest of promoting human rights. Yet, there are no human rights concerns voiced about the indiscriminate shelling of Israeli civilians by Hamas this past summer. Nor is there thought given to human rights violated by the premeditated, Hamas-led murders of three young men that preceded that shelling. The hypocrisy is undeniable.

Fortunately, a vote of eight student leaders does not represent, in any way, the majority of UCLA students, 2,000 of whom were brave enough to sign a petition opposing the short-sighted and polarizing resolution. I am gratified by Chancellor Block’s statement that “The Board of Regents does not support divestment in companies that engage in business with Israel and UCLA agrees with that position.

The press release notes that This action is contradictory to U.S. and California economic policy.  In fact, just this year, Governor Jerry Brown signed a Memorandum of Understanding (MOU) to increase business between California and Israeli-based companies. This MOU recognizes that Israel and California house many top environmental and technology businesses specializing in areas like water efficiency and renewable energy.

Sadly, this action only increases the already hostile campus climate for Jewish students at UCLA and directs undue anger towards the Jewish community as a whole.  Instead of focusing on promoting conflict, the student government should be enacting on constructive policies that have real objective and positive goals and that don’t endorse vitriol and alienate their fellow students.”

Richard Bloom chairs the Assembly Budget Subcommittee on Natural Resources and Transportation.  He represents California’s 50th Assembly District, which comprises the communities of Agoura Hills, Bel Air, Beverly Hills, Brentwood, Hollywood, Malibu, Pacific Palisades, Santa Monica, Topanga, West Hollywood, and West Los Angeles.