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Rabbi John Rosove's Blog

Category Archives: Ethics

Gratitude – Gratitude – Gratitude

26 Wednesday Nov 2014

Posted by rabbijohnrosove 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

What Really Happened at Lydda in 1948? Ari Shavit and His Critics

23 Sunday Nov 2014

Posted by rabbijohnrosove in Book Recommendations, Ethics, Israel and Palestine, Israel/Zionism, Jewish History, Jewish Identity, Stories

≈ 1 Comment

Ari Shavit’s “My Promised Land” is arguably the most important book to come out of Israel in the last twenty-five years (see my review from January 14, 2014 – https://rabbijohnrosove.wordpress.com/2014/01/14/the-most-important-book-to-come-out-of-israel-in-years-my-promised-land-the-triumph-and-tragedy-of-israel-by-ari-shavit/.

A number of Israeli scholars, however, have questioned Shavit’s characterization of what happened at Lydda during the 1948 War of Independence. Based on interviews Shavit conducted with the brigade commander and other eye-witnesses, the author concludes that the killing of 250 Palestinian men, women and children by Zionist troops was a necessary tragedy in the young state of Israel’s history:

“Lydda is our black box. In it lies the dark secret of Zionism. The truth is that Zionism could not bear Lydda. From the very beginning there was a substantial contact between Zionism and Lydda. If Zionism was to be, Lydda could not be. If Lydda was to be, Zionism could not be.” (p. 108)

Many of Shavit’s critics disagree. After reading the articles below (I am grateful to my friend Rabbi Uri Regev in Jerusalem for forwarding them to me), I am left with significant questions: Was Lydda really a “massacre” or a tragedy of war?” Were there 250 dead, or was the number closer to 100, or even less? What actually happened at Lydda and why?

The historian Benny Morris says that many Arabs were compelled by Israeli troops to flee their homes and villages, and many others fled from fear of what their own leaders claimed would happen to them should Jews take over their villages. He says that the evidence does not show the intentional creation of a massive refugee problem designed ahead of time by Israeli leadership, but rather a spontaneous response to military conditions by low-level commanders in the field.

The massive flight of Arabs from Jerusalem, Haifa, Jaffa, the Jewish Coastal Plain, and the Upper Jordan Valley began even before a formal outbreak of war, soon after the 1947 UN Partition plan (1948, by Benny Morris, p. 94). He writes that Ben Gurion considered Ramle and Lydda in particular as dangerous “thorns” in Israel’s side  threatening Tel Aviv. He called for them to be “destroyed” (Ibid. p. 286).

The Israeli poet Natan Alterman published his poem “Al Zot” (Davar, November 1948) describing the Lydda battle soon after the event occurred thus providing context and a sense of immediacy after the fact.

The discussion among Israeli critics raises a number of questions that have special resonance today: What should be the status of Israel’s Arab citizens? Are Arab citizens of Israel treated equally to Israeli Jews as Israel’s Declaration of Independence promised? What is the future of Arab-Jewish co-existence in Israel in light of our seminal sacred moral texts:

“The stranger who resides with you shall be to you as one of your citizens. You shall love him as yourself, for you were strangers in the land of Egypt. I am Adonai your God.” (Leviticus 19:34)

The following link will take you to the articles listed below. It is a lengthy read (40-50 pages) but for those seriously interested in the meaning of Lydda in the history of the War of Independence, it is a necessary read – http://njbrepository.blogspot.co.il/2014/08/what-happened-at-lydda-by-martin-kramer.html

What Happened at Lydda. By Martin Kramer. Mosaic, July 2014. In his celebrated new book, Ari Shavit claims that “Zionism” committed a massacre in July 1948. Can the claim withstand scrutiny?

The Meaning of “Massacre.” By Benny Morris and Martin Kramer. Mosaic, July 2014. The debate between Benny Morris and Martin Kramer over Israel’s wartime conduct enters its second round.

Distortion and Defamation. By Martin Kramer. Mosaic, July 2014. The treatment of Lydda by Ari Shavit and my respondent Benny Morris has consequences even they didn’t intend.

Zionism’s Black Boxes. By Benny Morris. Mosaic, July 2014. Martin Kramer shows how Ari Shavit manipulates and distorts Israeli history; but Kramer has an agenda of his own. 

The Uses of Lydda. By Efraim Karsh. Mosaic, July 2014. How a confusing urban battle between two sides was transformed into a one-sided massacre of helpless victims.

Lydda, 1948: A City, a Massacre, and the Middle East Today. By Ari Shavit. The New Yorker, October 21, 2013.

What Primary Sources Tell Us About Lydda 1948. By Naomi Friedman. NJBR, February 19, 2014.

Myths and Historiography of the 1948 Palestine War Revisited: The Case of Lydda. By Alon Kadish and Avraham Sela. The Middle East Journal, Vol. 59, No. 4 (Autumn 2005).

Operation Dani and the Palestinian Exodus from Lydda and Ramle in 1948. By Benny Morris. The Middle East Journal, Vol. 40, No. 1 (Winter 1986).

Ari Shavit with David Remnick: The Tragedy and Triumph of Israel. Video. 92nd Street Y, November 26, 2013. YouTube. https://mail.google.com/mail/u/0/?shva=1#inbox/14986978be7120d8?projector=1

 

A Weeping Isaac Alone in the Field

13 Thursday Nov 2014

Posted by rabbijohnrosove in Divrei Torah, Ethics, Inuyim - Prayer reflections and ruminations, Israel and Palestine, Israel/Zionism, Musings about God/Faith/Religious life, Poetry

≈ 1 Comment

Chayei Sarah is a monumental Torah portion in the Book of Genesis (23:1-25:18) that establishes Hevron as one of our people’s holiest cities in the land of Israel and tells the story of the betrothal of Isaac and Rebekah. Thus, for the first time in Jewish history we witness the passing of the baton of history from one generation to the next.

We, the current generation, however, have yet to fulfill our Jewish destiny. Until there is peace between the tribes of Israel and between Israel and the Palestinians, we will not have fulfilled our raison d’etre as a people to be rod’fei shalom, pursuers of peace.

I offer a poetic midrash on Isaac’s and Rebekah’s encounter leading to their marriage. I love this story because their meeting is pure and sweet, and it suggests a paradigm of what is possible not only between individuals, but between the tribes that comprise the Jewish people today (e.g. Hareidi, Orthodox, Reform, Conservative, secular, liberal and right-wing Zionists, American, Israeli, Russian, British, European, Latin, etc.), and the peoples of the Middle East who know far too much polarization, suspicion, distrust, and hatred of each other.

A Weeping Isaac Alone in the Field

To be alone amidst shifting wheat
And rocks and sun
Beneath stirred-up clouds
And singing angel voices
Audible only by the wind.

‘I’ve secluded myself
As my father did
When he went out alone
Leaving all he knew
For a place he’d never been
That God would show him.

I can do nothing else myself
Because my father broke my heart
And crushed my soul
When he betrayed me
By stealing me away one early morning
Before my mother awoke
And nearly offered me up to his God.

When my mother learned what he had done,
Her soul passed from the world.

O how she loved me!
And filled me up
With laughter, love and tears.

Bereft now of them both,
I’m desolate in this world
And in this field.

O Compassionate One –
Do You hear me
From this arid place
Filled with snakes and beasts,
hatred and vengeance?

I sit here needing You.’

As if in response,
Suddenly from afar
There appears a caravan
Of people and camels,
Led by Eliezer, Abraham’s servant,
With a young girl.

Isaac, burdened by his grief
Does not look nor see.
He sits still
Lasuach basadeh
Meditating and weeping
Beneath the afternoon sun
And swirling clouds
And singing angels
Whom he cannot hear.

Rebekah asks:
‘Who is that man crying alone in the field?’
Eliezer says:
‘He is my master Isaac, Your intended one,
Whose seed you will carry
Into the future.’

“Vatipol min hagamal –
And she fell from her camel”
Shocked and afraid
Onto the hard ground
Yearning.

She veiled her face
And bowed her head
And together Rebekah and Isaac
Entered Sarah’s tent,
And she comforted him.

President Ruvi Rivlin’s Remarkable Speech to the Israeli Arabs of Kafr Qasim

11 Tuesday Nov 2014

Posted by rabbijohnrosove in Ethics, Israel and Palestine, Israel/Zionism, Jewish History, Jewish-Christian Relations, Jewish-Islamic Relations

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The new President of the State of Israel, Ruvi Rivlin (my cousin), makes me enormously proud of him and his Presidency, now just several months old. He was invited to visit an Israeli Palestinian village that had suffered a massacre on October 26th, 1956, perpetrated by Israeli Border Police.

My colleague, Rabbi Ron Kronish, the Director of the Interreligious Coordinating Council of Israel, recently wrote in The Huffington Post of both the Israeli crime and the invitation given to President by the village’s mayor to speak there (see http://www.huffingtonpost.com/ron-kronish/the-president-of-israel-r_b_6120054.html). Recalling the crime Ron wrote that Israeli police

“…killed 48 Arab civilians who had violated a curfew (that they had not heard about in time). The border policemen who were involved in the shooting were brought to trial and found guilty and sentenced to prison terms (but all received pardons and were released within a year)”

President Rivlin’s speech may go down in Israeli history as one of the most important speeches ever delivered by a sitting Israeli President promoting mutual respect between Israeli Jews and Israeli Palestinians. He delivered it at the Israeli Arab town of Kafr Qasim in the Israeli “Triangle” in central Israel near the “green line” where the massacre took place.

Ruvi notes that his visit is not the first time in our family when efforts were made to make peace between Arabs and Jews in that location. His uncle, and my great-great uncle, Avram Shapira, came to Kafr Qasim in 1957 after the massacre to try and restore peace between its town’s Israeli Arabs and Israelis Jews.

President Shimon Peres had already apologized on behalf of the people and State of Israel for this  crime against the Kafr Qasim population, and this past month President Rivlin went further still in this speech.

You can read the entirety of the speech – see link below. Though Ruvi is against a two-state solution to the Israeli-Palestinian conflict, he has based his presidency in part on promoting democracy and equal rights for all Israeli citizens, including the 20% (1.5 million Israeli citizens) that is Arab Palestinian. He acknowledges in this speech that Arab Israelis have and continue to suffer second class citizenship status and that this must change.

President Rivlin’s outreach to the Arab community of Israel, which began last month in a video in which he sat silently with a ten-year old Arab boy from Jaffa calling out for an end to bullying, racism and discrimination. (see http://www.ynetnews.com/articles/0,7340,L-4577276,00.html) have had in this short time a profound impact upon the Arab citizens of Israel and Israelis who are fearful of the rise of racism and intolerance in Israeli society.

It is a travesty that Ruvi’s open-hearted and supportive outreach to Israeli Arab citizens is not being repeated by some members of the Israeli government of PM Netanyahu, who are calling instead for Israeli Arab citizens who don’t like current Israeli policies towards their communities to be transferred to the West Bank and to live under the Palestinian Authority (e.g. PM Netanyahu and Foreign Minister Avigdor Lieberman).

And it is a calumny that Israeli right-wing fanatics have branded President Ruvy Rivlin a traitor to Israel. In the last two months, like the assassinated Prime Minister Yitzhak Rabin before him who sought an end to the Israeli-Palestinian conflict, these right-wing fanatic Jews have dressed Ruvi in a kafiya and sent it streaming everywhere over the internet.

I pray for Ruvi’s good health and for his success. He represents the very best of Israel. Like President Shimon Peres before him, President Ruvi Rivlin is lifting the nation beyond politics that the state of Israel may fulfill its destiny as a democratic society for all its citizens.

He said in his speech:

“We have to find a path. This path it seems will not be laid on the foundations of love, but it can and must be built with an objective perspective, and with mutual respect and commitment.”

President Rivlin’s speech at Kfar Qasim – http://mfa.gov.il/MFA/PressRoom/2014/Pages/President-Rivlin-addresses-Kafr-Qasim-memorial-ceremony-26-Oct-2014.aspx

Congressman Henry Waxman – An American Hero

09 Sunday Nov 2014

Posted by rabbijohnrosove in American Jewish Life, American Politics and Life, Ethics, Health and Well-Being, Israel/Zionism, Jewish History, Jewish Identity, Social Justice

≈ 2 Comments

Few in the history of the United States Congress have so positively impacted the lives of millions of Americans and changed the way the US does business as has Congressman Henry Waxman, who leaves office January 2nd after serving in the House of Representatives for forty years.

Henry has served the district of my congregation for most of that time, and this past Shabbat evening hundreds in our community came to honor him and express our collective gratitude for his life-time of service not just to us here in Los Angeles, but to the nation as a whole.

Henry is a strong and principled man. His Jewish values have guided him from his earliest years growing up in Boyle Heights, and he believes that good government can overcome any entrenched power that eclipses the public’s interest and bring important benefits to people all over the country.

One must wonder, however, in light of the current dysfunction of our federal government, how he has been able to be so remarkably prolific as a legislator. I believe he has succeeded for many reasons. Henry is legally and politically skillful, keenly intelligent, moral, savvy, patient, persistent, perseverent, and blessed with a quick wit and disarming sense of humor.

When Henry entered the California legislature as a young man, and then Congress in the post-Watergate years (1974), he also took seriously the challenge of mastering the legislative process. He became an expert in the health care system and the science of the environment, as well as a thoughtful advocate of the American-Israel strategic relationship. Henry also mastered the budgetary process and devoted himself as both a majority leader and then minority leader to government oversight. He reached out across the aisle and successfully included Republican co-sponsors in all legislation he authored (one of the secrets to his legislative success), except one, the Affordable Care Act, which frustrated him because so many of the ideas incorporated in the bill had been suggested by Republicans.

Five years ago Henry gave me a copy of his memoir The Waxman Report, (still available from his local office) a title drawn from his family’s early east Los Angeles newspaper called “The Waxman Reporter.” His book is a chronicle of the challenges, successes and failures that he faced in his 40-year congressional career and in the California legislature, and is a veritable guide in how to be effective as elected public servants.

Most members of Congress would be thrilled to claim success in shepherding one or two bills into law. Henry’s record of accomplishment is one of the most expansive and distinguished in the history of the House of Representatives. Here is a partial list of what he has succeeded in bringing into law:

• He challenged Big Tobacco, forced a showdown with the CEOs of all the major tobacco companies, shined a light on the threats to the health and well-being of millions of Americans by emphasizing the addictive character of nicotine and its many health risks, the tobacco companies’ deliberate marketing of cigarettes to children, their manipulation of the nicotine level in their products, the number of consequent deaths, and the drain on the America’s health care system;
• He passed bills to ban smoking in restaurants and on domestic airplanes;
• He passed the Clean Air Act limiting toxic air emissions thereby protecting the ozone layer of the atmosphere, limiting the release of cancer-causing toxic emissions and other hazardous air pollutants thus saving tens of thousands of lives;
• He expanded Medicaid coverage for the poor and elderly;
• He funded the first government-sponsored HIV/AIDS research;
• He passed bills lowering drug prices through generic alternatives thus saving the American taxpayer trillions of dollars;
• He fostered the development of hundreds of new drugs to treat rare diseases (Orphan Drug Act);
• He got nutritional labels placed on food packaging (Nutrition Labeling and Education Act; Dietary Supplement Health and Education Act);
• He passed laws to keep food free of pesticides (Food Quality Protection Act);
• He cleaned up the nation’s water supplies (Safe Drinking Water Act);
• He held hearings on steroid use in Major League Baseball resulting in the Clean Sports Act;
• He established federal standards for nursing homes to protect the elderly from abuse and neglect;
• He sought to stop taxpayer waste, fraud and abuse in areas from Wall Street to Hurricane Katrina clean-up, and to the wars in Iraq and Afghanistan.

Henry Waxman has been as effective as any legislator in the last century of the American Congress. He succeeded because he and his staff were always prepared, always smarter and more skillful than his opposition and the most powerful special interests. No one ever intimidated him.

All the while, Henry attended to his district. Recently, a woman told me that she had approached Henry after her husband got sick as a consequence of his army service in the first Gulf War. He had lost his health insurance, the family had gone bankrupt and was on the verge of losing their home. He eventually died, but Henry saved this woman’s home from dispossession.

His support for the security of the state of Israel and for the liberation of Soviet and Syrian Jewry, distinguishes Henry as well in late 20th century Jewish history.

Henry is blessed with an extraordinary wife and life-partner, Janet, who is as smart, sophisticated, insightful, astute, refined, and decent as he. Her support, counsel and partnership with Henry have not only served him well, but also our nation. Together, they have a wonderful family and are deeply committed and educated Jews.

My wife Barbara and I consider Henry and Janet Waxman as dear friends. As they begin a new stage of their lives together, I wish them good health, joy with their children and grandchildren (note: Henry is the only sitting member of Congress who has three sabra grandchildren), and their many friends.

Despite Henry’s retirement from Congress, something tells me that America has not heard the last of Henry Waxman. He has still much to contribute to the nation, and I suspect he will do so with his characteristic intelligence, passion and skill.

May Henry Waxman’s legacy of service to our nation be the standard against which all current and future members of Congress be evaluated.

An Israeli Reform Rabbi’s Response About Bibi Not Being Interested in a Two-State Solution

15 Wednesday Oct 2014

Posted by rabbijohnrosove in American Jewish Life, Ethics, Israel and Palestine, Israel/Zionism, Jewish History, Jewish Identity

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The Reform Rabbinate has a private list-serve on which 2500 rabbis world-wide talk with each other about everything from contemporary religious and ethical challenges within Jewish tradition, Israel and our lives as rabbis in Jewish communities around the world.

I read these postings because I want to know what my colleagues are thinking. I often post remarks myself. One such posting was my blog from earlier this week entitled: “Two Veteran Journalists Raise Alarm Bells about the Direction of the Israeli Government.” (Monday, October 13) Ron Ben Yishai (Yidiot Achronot) and J.J. Goldberg (Jewish Forward) concurred that the Israeli government is no longer pursuing a two-state solution with the Palestinians.

I post below a response by a colleague on our list-serve who holds a very different position from mine on the meaning of the journalist’s revelation. I do so not only because his response is so clear, but it is refreshingly civil which, sadly, is not always the standard in the larger Jewish community.

I continue to receive nasty and personal attacks to my postings from people who first question my motives and my heart as a Jew and Zionist, my understanding of the situation, and then seek to slash and burn the messenger (i.e. me or anyone who holds such positions) because they disagree with the message. I never post their comments because they are insulting and degrading and don’t deserve to be posted.

I end this blog with my own reflection about the consequences of assuming the absolute worst about the Palestinians, which my colleague clearly does. I do not believe, according to polls and discussions I have had with Palestinians, that he is correct, but rather that the Palestinians, though guilty of much, also have reasonable and compassionate people (polls indicate that this is the majority of the Palestinian population) who want a state of their own and to live peacefully along-side Israel in an end-of-conflict two-state solution.

“Morei ve-rabotai,

Unusual for me, I thank John Rosove. He has called our attention to two smart observers – Ron Ben Yishai and J.J. Goldberg, who deserved to be listened to. Because they’re right, and it’s way past time the rest of the world – at least our world – woke up to the reality of what’s happening here.

What is happening here is that it is becoming more and more apparent that what was supposed to be the foundation of our policy vis-a-via the Palestinians, the two states for two people, is a dead idea. It never was alive, actually, and there had never been one shred of evidence that one of the sides ever really believed it. Certainly not Arafat and Abu Mazen or anybody else on the Arab side; they have not for one single moment recognized the legitimacy of our existence. But rather glorified murder, honored suicide bombers, killed more than 1000 Israeli citizens, named streets after martyrs, taught 3 generations of hatred to kindergarten kids, etc.

The Israeli side had one great believer, Shimon Peres, (whose track record has been spectacularly wrong for the past 50 years of his post-Ministry of Defense career) followed by a trail of intellectuals, a Prime Minister who got dragged into signing those dreadful, failed Oslo Accords, and a current Prime Minister who is smart enough to make all the right speeches and the right noises about 2 states because that’s what the world out there (the ones who pay a lot of the bills) require. While he knows as well as anybody that two states, if it was ever a live idea (it wasn’t), is a recipe for disaster. Need that spelled out? In shorthand: the PA on the West Bank means Hamas on the West Bank means rockets on the airport. Anybody having trouble understanding that is invited to write in and I will try to help out.

So it seems that John Rosove and I have the same information but two opposite emotional reactions. He sees the death of the Two-State Solution as a disaster; I see it as the best news I have heard in months!

Though the Palestinian Authority has not recognized the “Jewish state of Israel” (I have written about this before), they have for two decades recognized the existence of the state of Israel. Many informed observers believe that after all the other issues are settled (e.g. borders, refugees, Jerusalem, settlements, security, water, etc.) that this last demand of the current Israeli government that the PA recognize the “Jewish state of Israel” (no Israeli Prime Minister ever demanded this before PM Netanyahu) would be agreed to.

I’m reminded in thinking about the views expressed by my colleague and me of what Nelson Mandela once said:

“Part of being optimistic is keeping one’s head pointed toward the sun, one’s feet moving forward. There were many dark moments when my faith in humanity was sorely tested, but I would not give myself up to despair. That way lays defeat and death.”

Chag Sameach!

When Hearing An Ambulance Siren & Thoughts About Healing

12 Sunday Oct 2014

Posted by rabbijohnrosove in American Jewish Life, Ethics, Health and Well-Being, Inuyim - Prayer reflections and ruminations, Life Cycle, Quote of the Day

≈ 2 Comments

Following Kabbalat Shabbat services this past week a young woman, Hannah, asked me a question that had never been asked of me before. She wanted to know what blessing was appropriate to say when hearing an ambulance siren.

Hannah explained that she worried about the well-being of the individual for whom the ambulance was intended even though she had no idea who it was, and she wanted to be able to call upon whatever powers that be (e.g. physical, emotional, mental, and spiritual) that could possibly help the individual survive and cope with his/her ordeal.

The shortest prayer in the Hebrew Bible immediately came to mind – “El na r’fa na la – Please God heal her!” (Numbers 12:13) Moses had offered this five-word blessing on behalf of his sister Miriam after she had become leprous, and the Torah relates that Moses’ blessing was efficacious in Miriam’s healing.

Judaism understands that the human being is an integrated whole including body, mind, heart, and soul, and that all belong to God. As God’s “partner” in creation, Judaism obligates us to help others heal from injury and illness. (see Healing and the Jewish Imagination: Spiritual and Practice Perspectives on Judaism and Health, edited by Rabbi William Cutter, Jewish Lights, 2007)

I have written a Guide called “On Healing and Recovery” as part of a Transitions & Celebrations series of Jewish Life Cycle Guides that is available on the Temple Israel of Hollywood, Los Angeles website –

http://www.tioh.org/images/Worship/ClergyStudy/on%20healing%20and%20recovery.pdf 

In this guide I respond to many “Frequently Asked Questions” about recovery and healing and what to do and not do when someone becomes ill. I list relevant Jewish laws and traditions concerning the mitzvah (commandment) of bikur cholim (visiting the sick), as well as a glossary of relevant Hebrew terms and concepts and a list of resources for further inquiry.

I offer here a few reflections drawn from Jewish and world literature on the theme of healing:

“Rabbi Chiyya was suffering, and Rabbi Yochanan gave him his hand. Rabbi Chiyya was lifted.” (Babylonian Talmud, B’rachot 5b)

“I go to nature to be soothed and healed, and to have my senses put in order.” (John Burroughs)

“In the end, medicine will always be about one patient and one physician [or nurse] together in one room, connecting through the most basic of communication systems: touch. In an age of breathless innovation, this system is almost antediluvian. But medicine simply cannot be automated beyond this point.” (Danielle Ofri, MD, PhD – in Jewish Stories From Heaven and Earth: Inspiring Tales to Nourish the Heart and Soul, Edited by Rabbi Dov Peretz Elkins, p. 47)

“Abayei said, when a person comes out of a privy, that person should say: Blessed is God who has formed us in wisdom and created in us many orifices and many cavities. It is obvious and known before Your throne of glory that if one of them were to be ruptured or one of the blocked, it would be impossible for a person to survive and stand before You. Blessed are You that heals all flesh and does wonders.” (Babylonian Talmud, B’rachot 60b – Also in Asher Yatzar, a prayer in the morning liturgy)

“The Torah gives permission to the physician to heal; moreover, this is a mitzvah and it is included in the mitzvah of saving a life; and, the physician withholds such services, that person is considered a shedder of blood.” (Shulchan Aruch, Yoreh Deah 336: 1)

“It is a positive rabbinic commandment to visit the sick, comfort mourners and serve in a funeral escort.” (Maimonides, Mishnah Torah)

“God’s word is the Source of all true life. Know and understand it. The word can heal your soul and unite it with its Source.” (Rabbi Nachman of Bratslav)

“Rabbi Abba son of Rabbi Hanina taught: The one who visits a sick person, takes away 1/60 of that person’s pain.” (Babylonia Talmud, Nedarim 39b)

“A man too busy to take care of his health is like a mechanic too busy to take care of his tools.”
(Spanish proverb)

“When one helps another, both gain in strength.” (Ecuadorian proverb)

“May the One who dwells in this place comfort you.”  (A message inscribed on Kings Gate in Jerusalem)

“The soul is healed by being with children.” (Fyodor Dostoyevsky)

“Be a lamp,
or a lifeboat,
or a ladder.
Help someone’s soul heal.
Walk out of your house like a shepherd
.” (Jalaluddin Rumi)

“Sickness is a separation from God – Healing is returning to God.” (Shirley MacLaine, Out on a Leash)

“For with God there is steadfast kindness!” (Psalm 130:7)

10 Friday Oct 2014

Posted by rabbijohnrosove in American Jewish Life, Beauty in Nature, Divrei Torah, Ethics, Health and Well-Being, Inuyim - Prayer reflections and ruminations, Jewish Identity, Musings about God/Faith/Religious life, Quote of the Day

≈ Leave a comment

Sukkot so often is associated with ‘doing.’ The first thing observant Jews ‘do’ after Yom Kippur, the most ascetic holyday in the Jewish calendar, is get back to work and build sukkot. Beyond the doing, of course, is much meaning that gives the holyday its character, power and appeal.

The Sukkah

There’s a machloket (controversy) in the Talmud about what a sukkah represents. Rabbi Akiva said that it represents the booths our people lived in during the 40 years of wandering, thereby recalling the years of exile and suffering experienced by the Israelites who, despite God’s beneficence (per Rabbi Akiva), wanted to return to the Godless Egypt and attach themselves to the false physical comforts based in brick and mortar, as if there were any.

Rabbi Eliezer ben Hyrcanus disagreed saying the sukkah represents the ananei kavod (Clouds of Glory – i.e. God) that hovered over the people en-wrapping them with God’s self like a tallit, and providing them with food, water, protection, and safe passage in the desert wilds. The Clouds of Glory were a physical reminder of Divine-nearness that enabled the people to develop trust and faith in a redeeming God without fear.

We seduce ourselves into believing (per Rabbi Akiva) that any house, with its thick walls, gates and alarm systems, can guarantee safety. And so, the sukkah becomes our “house” during this season to remind us of our fragility, impermanence and the limits of the material.

Sukkot comes each year to break us of our illusions and to emphasize that real protection lies within God’s arms. This is the spiritual message of the sukkah, and it’s there that we live for seven days under the t’sach, God’s canopy, a sukkat shalom.

Our bodies are like a sukkah as well, a vessel within which the indwelling presence of God (i.e. the soul) abides. We know, especially as we age, that our bodies are not forever. They break down; we get sick and frail; and we die.

Our homes can so easily be knocked down by earthquake, tornado and storm, just as our bodies and the sukkah are subject to time’s vagaries.

Kohelet

The megilah (scroll) we read on the Shabbat of Sukkot is Kohelet (Ecclesiastes) and it emphasizes this theme of human impermanence and fragility. Kohelet says: “Havel havelim amar Kohelet – havel havelim hakol havel!” – ‘Utter futility, said Kohelet, Utter futility, all is futile!’” (Ecclesiastes 1:2)

A better translation of havel is “vapor.” We feel it one moment, and the next it dissipates much like Abel, whose Hebrew name was also “Havel,” for he left no trace when his brother Cain murdered him.

Most often we attach far too much importance to things – our home is important – our job is important – certain possessions are important – we’re important – everything feels important because we’re attached to, identify with and treat our possessions and self-made identities as extensions and reflections of ourselves, but the truth is that over time nothing tangible or created by human beings is ultimately important – “All is vanity,” like vapor dissipating leaving no trace.

That’s the disturbing side of life, and Sukkot reflects ultimate truths about the limits of materiality and the eternal nature of the spirit. The other side of the holyday, thankfully, empowers us because tradition calls us to rejoice in the very things that we know are impermanent which, like us, are the manifestation of divinity too.

The Four Species

The arba minim (the four species), the lulav, etrog, hadas and aravah plants, represent different aspects of the natural world. They symbolize also different kinds of Jews, the Jewish people as a whole, the oneness of humankind, and God’s all-encompassing unity.

And so, in this z’man simchateinu, this “time of our rejoicing,” we leave our homes and return to nature and the earth. We become more aware of what’s around, above and below us, and we become even more aware of who and what we are.

Universalism

Sukkot carries a deeply universal message. It’s not just for Jews – it’s for non-Jews too. We know this because in the Talmud 70 sacrifices were brought to the Temple during Sukkot, representing the 70 known nations of the world at that time (Bavli, Sukkah 55b). This festival is for the entire world, for everyone everywhere on the planet.

Redemption

Pesach, Shavuot and Sukkot is a triad of Biblical festivals celebrating three kinds of p’dut, redemption.

Pesach’s p’dut celebrates our people’s liberation from Egyptian bondage.

Shavuot’s p’dut celebrates our receiving Torah.

And Sukkot’s p’dut celebrates our redemption from ourselves, especially from the finitude and impermanence of our lives.

In Psalms (130:7-8) we read:

Yachel Yisrael el Adonai
Ki im Adonai ha-chesed
V’har’beh i-mo p’dut;
V’hu yif’deh et Yisrael mi kol a-vo-no-tav.

O Israel, hope in God
For with God there is steadfast kindness
And great redemption is with the Eternal;
And God will redeem Israel from all its wrongs.

Shabbat Shalom and Chag Sukkot Sameach.

Beware Pundits Who Make Sweeping Ignorant Statements About Islam

07 Tuesday Oct 2014

Posted by rabbijohnrosove in American Jewish Life, American Politics and Life, Ethics, Jewish History, Jewish-Christian Relations, Jewish-Islamic Relations

≈ Leave a comment

People with microphones and computers who think they are experts as they cherry-pick scriptural verse from the Hebrew Bible, New Testament or Quran, observe evil behavior of those who claim their respective religious text as authority, and then make outrageous claims about the nature of the other’s religion ought to pause before saying or writing anything. We who listen should change the channel immediately or delete such drivel from our computer screens.

The rise of ISIS, Al Qaida, the threats of a nuclear Iran, Hamas’ brutality, and the brutality and extremism in many African and Middle Eastern countries have given rise to pontifications and pronouncements by people who don’t know what they are talking about when it comes to the interplay of history, religion, politics, power, and human avarice. Their generalizations and cherry-picking of facts feed fear of the “other”, do harm to the good name of vast numbers of Muslims, Jews and Christians, destroy civil discourse, polarize people who otherwise would have much in common, and represent an assault on the truth.

“Fox News” is perhaps the most serious offender, but so are other media outlets whose “commentators” obsessively focus on religion as a principle culprit in world violence instead of more complex historical forces and simple greed and avarice.

I am attaching two articles by my friend and colleague, Rabbi Reuven Firestone, Professor of Medieval Judaism and Islam at HUC-JIR in Los Angeles (from the “Forward” and “Jewish Journal”), who I trust as a bona fide scholar of Islam and Judaism. I know enough about Judaism and Christianity (I am not a scholar of the latter) to know that the general points he makes in these two articles are true and important for all of us when thinking about the rise of radical Islamic groups around the world.

http://blogs.forward.com/forward-thinking/206518/no-pamela-geller-the-quran-is-not-anti-semitic/

http://www.jewishjournal.com/opinion/article/bennett_and_weston_the_politics_of_scapegoating

High Holiday Sermon Themes 5775 — The Meaning of Love – The State of the Jewish World – Soul Hunger – Never Forgetting

06 Monday Oct 2014

Posted by rabbijohnrosove in American Jewish Life, American Politics and Life, Divrei Torah, Ethics, Holidays, Israel and Palestine, Israel/Zionism, Jewish History, Jewish Identity, Musings about God/Faith/Religious life, Stories

≈ Leave a comment

I have posted the four sermons I delivered on Rosh Hashanah and Yom Kippur this season at Temple Israel of Hollywood. For those interested, they may be accessed by clicking the titles below:

Their titles and themes are:

“Love is the Only Road” – Erev Rosh Hashanah – I consider the many kinds of love and the yearning to belong that animates all. I focus on two powerful true stories that evoke what is core to the human condition.

“For Jews Despair is Not An Option” – Shacharit Rosh Hashanah – I consider four themes – Post-Gaza War – The Rise in anti-Semitism in Europe and Scandinavia – The Rise in Extremism, Racism and Hate within Israel and the American Jewish Community – And our Relationship as American Jews to the State of Israel.

“For What Do Our Souls Really Hunger?” – Kol Nidre – Reflections on Judaism’s understanding of what constitutes wisdom, strength, wealth, and honor in contemporary American western culture and thoughts about what the human soul really craves.

“Why I Don’t Want to Die” – Yizkor – Based on a conversation with my 97 year-old mother who is legally blind, nearly deaf and suffering from dementia but at times lucid enough to express her deepest fear in dying.

 

 

 

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