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“The Chosen Wars – How Judaism Became an American Religion” by Steven R. Weisman – A Review

08 Monday Oct 2018

Posted by rabbijohnrosove in American Jewish Life, Book Recommendations, Ethics, Jewish History, Jewish Identity, Social Justice

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Steven R. Weisman does the American Jewish community and anyone interested in who we are and how we came to be who we are a deep favor. His history of the American Jewish experience (publ. 2018 – 266 pages) is a wonderful read. He covers the beginning of our history in the new world when Jews first arrived on American shores in New Amsterdam in 1654, spends much time on the dynamic 19th century, and brings it all into the present.

Weisman’s readable narrative is comprehensive. His nuanced discussion of events and trends as they reflect the influences of the American experience on our community gives insight into how we evolved from before the American Revolution through the Civil War into the industrial age and twentieth century as we strove to be at once American and Jewish.

He describes how we acclimated to the new world in every generation without losing a sense of Jewish meaning. He discusses radical and conservative religious, ideological, and practical responses to the myriad of challenges Jews encountered coming from Central Europe, Germany, Russia, and Sefardic lands over a period of two centuries.

Weisman discusses at some length the emergence of the American Reform movement, the founding of the Conservative movement, and how orthodoxy struggled to survive and then staked its ground as immigrant waves from Eastern Europe arrived during the twentieth century.

The title of the book (“The Chosen Wars”) is Weisman’s thesis. So often, there is a tendency to look back with nostalgia on our history and smooth the edges of controversy. To do so, however, is to mischaracterize history itself and especially Jewish history. He shows that we Jews were and continue to be argumentative and rarely unified even as we have aspired for unity.

He writes in the epilogue:

“Judaism’s flourishing in America was not foreordained or inevitable. Neither was it free from conflict and animosity. On the contrary, the disputes among Jews in America were emotional and personal. They were also very American…The Jews shaped their experience in America, and they were shaped by the America they found. The push and pull for Jews followed a historic tension.”

Steven R. Weisman is vice president for publications and communications at the Peterson Institute for International Economics. He previously served as a correspondent, editor and editorial board member of The New York Times. He is the author of “The Great Tax Wars: How the Income Tax Transformed America.”

I recommend this volume highly. If you want deeper understanding about who we are as an American Jewish community, how we got here, and what contemporary challenges we face, this book will not only frame it all for you but inspire you with the hope that, indeed, we are NOT the ever-dying people.

Senator Susan Collins – Two important op-eds – NY Times and Washington Post

07 Sunday Oct 2018

Posted by rabbijohnrosove in American Politics and Life, Ethics, Social Justice, Women's Rights

≈ 2 Comments

What happened this last week in the United States Senate has disturbed deeply the majority of the country given the low approval rating of Judge Kavanaugh and the Senate’s majority vote for him to assume a seat on the High  Court.

So many wanted to see a few Republican and Democratic Senators show that they are “Profiles in Courage” who would choose to vote on principle “no” on Kavanaugh’s nomination.

The following op-ed articles in the NY Times and Washington Post articulate well the meaning of Maine’s Senator Susan Collins’s pivotal speech and deciding vote for Kavanaugh.

After she made her speech, former Obama Administration leader Susan Rice said that she may challenge Collins in her 2020 reelection bid. If Rice does, I will support her with my dollars. One friend, Glenn Krinsky, who referred me to these two articles, promised to fly to Maine and knock on doors in an effort to elect Rice and defeat Collins.

Here are the two op-eds.

Susan Collins Is the Worst Kind of Maverick – She votes with the most right-wing members of her party, even while attempting to occupy some imaginary moral high ground. – By Jennifer Finney Boylan – New York Times – https://nyti.ms/2zUTIuT

Susan Collins’s Declaration of Cowardice – By Dana Milbank – Washington Post

https://wapo.st/2EcF85Q

The Talmud has something to say about “Bart” Kavanaugh and current Republican Senators

04 Thursday Oct 2018

Posted by rabbijohnrosove in American Politics and Life, Ethics, Social Justice, Women's Rights

≈ 1 Comment

“Our masters taught: Some used to say, ‘Happy our youth which has not disgraced our old age.’ ….Others used to say, ‘Happy our old age which has atoned for our youth.’”

– Babylonian Talmud, Sukkah 53a

What makes a strong and weak person and nation?

01 Monday Oct 2018

Posted by rabbijohnrosove in American Politics and Life, Ethics, Quote of the Day, Uncategorized

≈ 2 Comments

“A strong nation, like a strong person, can afford to be gentle, firm, thoughtful, and restrained. It can afford to extend a helping hand to others. It is a weak nation, like a weak person, that must behave with bluster and boasting and rashness and other signs of insecurity.”

-Jimmy Carter, 39th US President, Nobel laureate (b. 1 Oct 1924)

High Holiday Sermons 2018-5779 – Temple Israel of Hollywood, Los Angeles

20 Thursday Sep 2018

Posted by rabbijohnrosove in American Jewish Life, Ethics, Holidays, Inuyim - Prayer reflections and ruminations, Israel and Palestine, Israel/Zionism, Jewish History, Jewish Identity, Jewish-Christian Relations, Jewish-Islamic Relations, Musings about God/Faith/Religious life, Social Justice

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The following are my farewell sermons after serving Temple Israel of Hollywood for 30 years. This is my last High Holiday season before my retirement at the end of June, 2019. These are highly personal sermons, but they reflect the greater themes and challenges that Judaism presents us during the High Holidays, and were the best personal reflections on a forty-year rabbinate and thirty years at my home congregation.

For all TIOH Rabbis’ Sermons in 2018, go to

https://www.tioh.org/worship/rabbis/clergystudy  These include sermons by Rabbi John Rosove, Rabbi Michelle Missaghieh, and Rabbi Jocee Hudson

The following are the sermons I delivered, the final High Holiday sermons I am ever likely to deliver:

Rosh Hashanah 5779  – “Carrying forward the Life of Our People”

Video Direct Link – https://www.youtube.com/watch?v=cqcY1nwo0tc

Text – https://www.tioh.org/images/Worship/ClergyStudy/HH_Sermons/John_Rosove/5779/Carrying_Forward_the_Life_of_Our_People-RH2018.pdf

Kol Nidre 5779 –  “What I Wish for You”

Video Direct Link – https://www.youtube.com/watch?v=IPHP_ui4YQ4

Text – https://www.tioh.org/images/Worship/ClergyStudy/HH_Sermons/John_Rosove/5779/What-I-wish-for-you-RJohn-KN-2018.pdf

Yom Kippur Yizkor 5779 – “Midrash on the Death of Moses”

Text only – https://www.tioh.org/images/Worship/ClergyStudy/HH_Sermons/John_Rosove/5779/Midrash-on-the-Death-of-Moses-RJohn-YK-2018.pdf

 

 

Ha’azinu – A World with Teshuvah and Messianic Expectancy

20 Thursday Sep 2018

Posted by rabbijohnrosove in Divrei Torah, Ethics, Health and Well-Being, Holidays, Inuyim - Prayer reflections and ruminations, Musings about God/Faith/Religious life, Uncategorized

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“Give ear, O heavens, that I may speak, / Hear, O Earth, the utterance of my mouth. / Let my teaching drip like rain, / Let my words flow like dew, ‘ Like droplets on new growth, / Like showers on grass.” (Deuteronomy 32:1-2)

“Like an eagle protecting its nest / Over its young-birds hovering, / He spread out his wings, he took him, / Bearing him on his pinions.” (Deuteronomy 32:11)

“See now that I, am he / I myself bring-death, bestow-life / I wound and I myself heal, / And there is from my hand no rescuing! / For I lift up my hand to the heavens, / And say: As I live, for the ages.” (Deuteronomy 32:40)

These are among the fifty-two verses in this week’s Torah portion Ha’azinu (Deuteronomy 32), one of the shortest portions in the annual Torah reading cycle.

Though these verses are magnificent poetry, the Torah isn’t largely a poetic text. Rather, it’s a series of legal texts set in a narrative context. For poetry we have to search elsewhere in the Hebrew Bible – the soaring visions of the prophets, the yearnings of the Psalms, the saga of Job, and the eroticism of the Song of Songs.

Despite the Torah’s narrative and legal style, this portion closes in a burst of poetry as Moses nears the end of his life.

Essentially, Parashat Ha’azinu is a poetic meditation on the covenantal relationship between God and Israel. It’s graphic and written from the prospective of God, not Moses. Its themes dwell not upon the strength of the divine-human bond, but upon its weakness. Israel is characterized not as a covenantal lover, but as a treacherous adversary prepared to smash the covenant and cavort with other gods.

Towards the end of the poem, Moses shifts suddenly from speaking as a third-person narrator into the first person as God’s prophet. We envision an enraged God Who intends to hand Israel over to its most vicious enemies and its ultimate devastation. Fearing Israel’s demise to polytheism and oblivion, God reverses the divine decree, vanquishes Israel’s enemies and renews the covenant.

One scholar suggested that this poem is a CAT scan of God’s mind embracing the totality of divine rage, longing and love. Though God did indeed reverse the divine decree, it wasn’t because of divine compassion; rather, it was the consequence of divine pride.

There is something especially shocking about this poem, and that it’s missing utterly the idea of Teshuvah.

One would think that at the end of the annual Torah reading cycle that coincides each year with the close of the Yamim Noraim that Torah would affirm the covenantal bond between God and Israel as a consequence of Israel’s Teshuvah and return to God. But, the poem ignores the possibility of Israel’s repentance and presents a world devoid of the capacity of the people to alter God’s will through its contrition and Teshuvah.

It’s difficult to imagine living our lives without Teshuvah. Perhaps, that’s the point of the poem, to show us what such a world would be like without the possibility of our return, without the life-sustaining value of hope.

Judaism understands that Teshuvah is so indispensable for human welfare that the Talmudic sage Resh Lakish insisted that God conceived of Teshuvah before creating the world and wove Teshuvah into the fabric of creation itself.

The prophetic and rabbinic concept of repentance is among Judaism’s most ennobling and inspiring affirmations. Judaism rejects a fatalistic world, one in which what was will always be without the possibility of personal and communal evolution. Judaism affirms that we do indeed have a measure of control over our lives, that we can improve ourselves and be better morally and spiritually than we were. Though perfection isn’t the goal of the Yamim Noraim, self-improvement is.

Since our beginnings as a people we Jews have been buoyed by hope and messianic expectancy, all made possible by Teshuvah.

And so, perhaps, Ha’azinu is a warning about what our lives really would be like without the covenant and without our capacity to be better than we were.

Shabbat Shalom.

Note: Translation of the Hebrew are from “The Schocken Bible: Volume 1 – The Five Books of Moses” with a new translation and Introductions, Commentary, and Notes by Everett Fox

 

 

 

I Stand with Planned Parenthood

12 Wednesday Sep 2018

Posted by rabbijohnrosove in American Politics and Life, Ethics, Social Justice, Women's Rights

≈ 1 Comment

This comes to me from my daughter in-law, Marina Rosove Javor, a major gifts officer of PPLA.

Dr. Leana Wen is the first physician to lead Planned Parenthood in 50 years and an immigrant who came to the US as a political refugee. She is the current Commissioner of Health for the City of Baltimore and this past year she helped lead lawsuits against Trump Administration for unlawfully sabotaging the Affordable Care Act and for cutting teen pregnancy prevention funds.

https://www.youtube.com/watch?v=P8bCLk-eueo&feature=youtu.be

youtube.com
A Message from Dr. Leana Wen, Incoming President of Planned Parenthood | Planned Parenthood Video
For the first time in nearly 50 years, a doctor will lead Planned Parenthood. Meet our new president, Dr.…

Teshuvah – Hope over despair

12 Wednesday Sep 2018

Posted by rabbijohnrosove in American Jewish Life, Divrei Torah, Ethics, Holidays, Inuyim - Prayer reflections and ruminations, Musings about God/Faith/Religious life

≈ 1 Comment

The central theme of the High Holiday season is t’shuvah (return, turn, response), a process that brings us back to our truest ourselves, our families, friends, community, the Jewish people, Torah, and God. T’shuvah is ultimately an expression of hope that the way we are today need not be who we remain tomorrow.

T’shuvah is a step-by-step process of re-engaging with our highest selves, of turning away from negative and destructive tendencies (i.e. yetzer hara – the evil inclination) and embracing that which is good in our nature (yetzer hatov – the good inclination), such as living according to the virtues of humility, gratitude, generosity, compassion, and loving-kindness.

The t’shuvah process often begins with a sense of despair, hopelessness, and sadness, the feeling that we’re forever stuck where we are and are unable to change the nature, character, or direction of our lives. Judaism, however, rejects stagnation, pessimism, and cynicism, and urges us to transcend those impediments that prevent our personal transformation and the creation of a more hopeful future.

In the story of the prophet Jonah that’s read on the afternoon of Yom Kippur, the prophet descends into hopelessness and despair and then when all seems its most bleak, he turns his life around. Jonah is an unrealized prophet who runs from himself, from civilization, from moral responsibility, and from God. Every verb associated with his bleak journey into the netherworld uses the language of descent (Hebrew words with a root that includes these three letters: yod-resh-daled). He flees from God’s command to preach to the Ninevites down to the seashore. He boards a ship and goes down into its interior. He lies down and falls into a deep sleep. He’s thrown overboard down into the waters by his terrified ship-mates. He’s swallowed into the belly of a great fish, and there he remains for three days and nights until out of darkness and from desperation Jonah realizes that he wants to live and not die. At last he cries out to God to save him.

God responds by making the fish vomit Jonah out onto dry land and into the light of day. Jonah agrees this time to do God’s bidding and preach to the Ninevites to turn away from their evil ways. While the town’s people don sackcloth and ashes (a sign of their humility and willingness to change), God provides Jonah with shade and protection from the sun’s intolerable heat. Jonah, however, is mortified because he doesn’t believe in change and is convinced that the Ninevites are destined to fail in their penetance. In Jonah’s mind, the Ninevites’ success makes him appear the fool, more evidence that Jonah didn’t understand the first principle of t’shuvah, that change is possible if there is acknowledgment of wrong-doing and a will to fashion a new way of being in one’s life.

T’shuvah is never easy. It’s for those who are strong of mind, heart, and soul, who are willing to suffer failure, but also to get up, own what we’ve done, acknowledge our wrong-doing, apologize unconditionally to those we’ve hurt, and recommit to our struggle for greater enlightenment, step-by-step, patiently, one day at a time, one hour at a time, and even one moment at a time.

When successful, t’shuvah is restorative and utopian, for it enables us to return to our truest selves and overcome the past for the sake of a better future.

A Prayer for Peace in the New Year

06 Thursday Sep 2018

Posted by rabbijohnrosove in American Jewish Life, Ethics, Holidays, Inuyim - Prayer reflections and ruminations, Israel/Zionism, Jewish Identity, Uncategorized

≈ 1 Comment

May we hold lovingly in our thoughts / those who suffer from tyranny, subjection, cruelty, and injustice / and work every day towards the alleviation of their suffering.

May we recognize our solidarity / with the stranger, outcast, downtrodden, abused, and deprived / that no human being be treated as “other” / that our common humanity weaves us together / in one fabric of mutuality / one garment of destiny.

May we pursue the Biblical prophet’s vision of peace / that we might live harmoniously with each other / and side by side / respecting differences / cherishing diversity / with no one exploiting the weak / each living without fear of the other / each revering Divinity in every human soul.

May we struggle against institutional injustice and governmental corruption / free those from oppression and contempt / act with purity of heart and mind / despising none / defrauding none / hating none / cherishing all / honoring every child of God and every creature of the earth.

May the Jewish people, the State of Israel, and all peoples / know peace in this New Year / and may we nurture kindness and love everywhere.

L’shanah tovah tikateivu

Rabbi John L. Rosove – Temple Israel of Hollywood, Los Angeles

The Rider and the Elephant

03 Monday Sep 2018

Posted by rabbijohnrosove in American Jewish Life, Ethics, Holidays, Musings about God/Faith/Religious life

≈ 1 Comment

”What we are today comes from our thoughts of yesterday, and our present thoughts build our life of tomorrow: our life is the creation of our mind.”

So is it recorded in The Dhammapada, a collection of sayings of the Buddha who lived 2600 years ago.

Shakespeare expressed the same idea: “There is nothing either good or bad, but thinking makes it so.” [1]

Are they both right, that we are mind over matter?

Not according to Jonathan Haidt, Professor of Ethical Leadership at NYU’s Stern School of Business. He writes that the conscious, reasoning part of our mind has only limited control over what we think, feel and do. [2]

The problem, he says, is that the mind is divided into two parts that often conflict. We are like riders on the back of elephants. Our conscious and rational mind has only limited control of what the elephant beneath us does.

The elephant represents our gut feelings, visceral reactions, emotions and intuitions. The rider is like the ‘press agent’ for the President (i.e. the elephant) who rationalizes whatever the president says.

The elephant and rider each have its own intelligence, and when the two work together, they reveal human brilliance. However, they don’t always work together.

As we approach the High Holidays, we Jews turn and return, break from habits that keep us from change and growth, and respond in new ways to those around us, to events in the world, and to our own lives.

The goal of t’shuvah (i.e. turning, returning, and responding) is to restore ourselves to where we know we should be, to our loved ones, families and friends, to colleagues and community, Torah and Judaism, goodness and God. This season reminds us that we ought to look beyond our material needs to our spiritual ones and focus on that which elevates us to be just “a little lower than the angels.” [3]

Haidt reminds us that when the Rider and the Elephant are at cross purposes – we ought to retrain the elephant, and that’s not so easy. The elephant is wired by nature,  nurture and ingrained patterns and it doesn’t seem that it matters what our conscious minds, our reason and good yetzer (inclination) are telling us. The rider often has little control over the elephant beneathe our legs.

Haidt urges the rider to talk directly to the elephant.

Was Shakespeare right that “There is nothing either good or bad but thinking makes it so”?

I answer this way – that the challenge of this season isn’t to insist that the rider have the final word, but to redirect the elephant’s impulses to be more in tune with the rider’s vision and purpose. Haidt suggests three means to do so:

  • Meditation – to quiet the mind and detach from whatever drives us towards dysfunctional and destructive behavior;
  • Cognitive therapy – to dig into our motivations, unconscious impulses and hidden agendas, and “unpack” the baggage that we carry, the memories and hurts that taught us that the world works in such and such a way, and that if we’re to survive we better behave accordingly;
  • Biochemical support – I’m not a psychiatrist, but those who think that drug therapy would be helpful should consult with qualified mental health professionals.

Each strategy has its place. There’s no one means to effect t’shuvah. Change and growth don’t come suddenly. T’shuvah involves a deliberate step-by-step process taken over time with patience and perseverance.

The elephant operates from a subterranean unconscious mishmash of forces. Given its size and weight, it’s likely that we may only be able to direct it forward slowly. What’s necessary is to retrain ourselves that we might become more optimistic and positive.

“Life is what we deem it,” is the truth of t’shuvah. We CAN redeem ourselves, but it won’t be easy!

Notes:

[1] Hamlet – Act 2, Scene 2

[2] “The Happiness Hypothesis: Finding Modern Truth in Ancient Wisdom” and “The Righteous Mind – Why Good People are Divided by Politics and Religion”

[3] Hebrews 2:7 based on Psalms 8:5

 

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