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Nachshon Ben Aminadav – A Hero For All Times

22 Friday Mar 2013

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

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American Jewish Life, Divrei Torah, Holidays, Israel and Palestine, Israel/Zionism, Jewish History, Musings about God/Faith/Religious Life

Nothing in the Seder is as it appears. Each symbol, midrash, vignette, poem, and song evokes layers of meaning that help fashion the Jewish heart, mind and soul. The Seder carries such deep religious, cultural, moral, historical, and political significance that Passover is among the richest and most observed rites in Judaism today.

A little known figure in the Haggadah is worth mention especially in light of the President’s journey to the Middle East this week. His name is Nachshon, the son of Aminadav.

Nachshon is not mentioned in the Biblical exodus story per se (he is cited in Numbers 1:7 as the chief in the Tribe of Judah), yet he looms large in rabbinic literature as a critically important figure in the narrative at the Sea of Reeds.

It is written that as the Israelites fled Egypt they faced before them the impassable Sea and behind them in the pursuing Egyptian army. Terrified, they turned on Moses and cried, “Why did you bring us here to perish?”

“Rabbi Judah says: ‘When the Israelites stood at the sea one said: ‘I don’t want to go down to the sea first.’ Another said: ‘I don’t want to go down first either.’ While they were standing there, and while Moses was praying to God to save them, Nachshon the son of Aminadav jumped up, went down and fell into the waves.’”  Talmud (Bavli, Sota 36a), Mechilta (Parashat B’shalach)

What is the meaning?

First, that Moses’ prayers were insufficient to convince God to split the sea. Only when Nachshon took the initiative and jumped into the waters did God respond.

Second, at a very early stage in Israel’s history there was a basic understanding about the mutual relationship between God and humankind, that though the people might have felt alone and abandoned, God was with them all along.

Nachshon’s “leap” was a significant turning point in the Jewish experience. His willingness to take history into his own hands became a fundamental tenet of Jewish religious activism and a defining element in the character of the Jewish hero.

This past week, J Street, a pro Israel pro peace Political Action Committee in Washington, D.C., published an insert on the symbolism of the Karpas. It was written by my teacher, Rabbi Richard Levy, and intended for family Seders this year. What follows is a portion of Rabbi Levy’s moving text:

“On the nights of Passover we celebrate Israel crossing the …Sea from slavery to freedom. In this light, karpas has other overtones: we remember the heroic example of Nachshon ben Aminadav, who was the first to step into the salty sea. As the Israelites faced the raging waters, Nachshon alone plunged in. Because of his courage, the Midrash tells us, God divided the sea in two so that all the people of Israel could walk across. When our karpas represents Nachshon, …the salt water no longer suggests tears, but the grit of heroes.

Nachshon represents those willing to stand up against the raging waters of intimidation, to state what is right and just and reasonable. In our time Nachshon might say: Israel can be freed of her occupying status and survive as a just, peaceful, and secure state only alongside a just, peaceful and secure Palestinian state… if enough people, ordinary citizens like Nachshon, speak enough to the leaders who represent them, they too will understand that the waters can part, that the just and practical solution – a two-state solution – can emerge out of the depths, and the freedom and peace of two peoples can be assured.”

At this critically important moment when hope flickers still that peace can be achieved, I offer my prayers for the success of American efforts to assist Israel and the Palestinians in arriving at a two-state solution leading to an end of conflict peace agreement.

I pray that President Obama and Secretary Kerry will utilize all their wisdom, resources, strength, and stamina to do what must be done.

And I pray that the Israeli Government and the Palestinian Authority may seize this opportunity together to achieve what should have been done years ago to end this bloody and demoralizing conflict once and for all, thereby allowing two states to flower and thrive side by side in security and peace in a new Middle East.

Ken yehi ratzon – May it be God’s will and ours.

Shabbat shalom and Chag Pesach sameach.

“I’m not interested in nuance!” So said a Member of the House of Representatives regarding the Israeli-Palestinian Conflict

21 Thursday Mar 2013

Posted by rabbijohnrosove in American Jewish Life, American Politics and Life, Israel and Palestine, Israel/Zionism, Jewish History, Uncategorized

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American Jewish Life, American Politics and Life, Israel and Palestine, Israel/Zionism, Jewish History

This week I joined with 250 leaders of J Street in Washington, D.C. for a leadership summit. J Street is the largest pro-Israel Political Action Committee in the nation’s capital that gave 50% of all pro-Israel contributions to Senate and Congressional candidates in the 2012 election. (See www.jstreet.org.)

On Tuesday of this week J Street activists held 101 meetings with members of the Senate and House of Representatives. Each delegation made three points:

[1] We asked support from the House/Senate member for President Obama’s efforts to help the Israelis and Palestinians achieve a two-state solution through negotiation;

[2] Despite aggressive efforts by the Republican party to portray President Obama during the campaign as anti-Israel, 70% of the American Jewish community voted for him just as American Jews have voted for Democratic presidential candidates since World War II, that 80% of the American Jewish community supports a two-state solution to the Israeli-Palestinian conflict and 76% support the President bringing a plan on which the parties may negotiate. These statistics suggest that it is politically popular to support American efforts to assist the parties in negotiating a two-state solution;

[3] We urged House members to sign Rep. Barbara Lee’s bill (HR 783) that would make it Congressionally-recognized US policy to use all diplomatic tools, including targeted sanctions and the appointment of a high-level envoy, to prevent Iran from obtaining a nuclear weapon.

I personally visited, along with other J Street activists, six House members. All except one were gracious, open hearted and curious about J Street’s understanding of the nuances of the Israeli-Palestinian conflict and what it would take to achieve a peace agreement.

One member we visited, however, was impatient and hostile to our group from the very beginning even before we sat down, despite the fact that several of us, including me, are his constituents. He interrupted us constantly leading me, as the leader of that delegation of eight, to say to him, “Congressman, you have limited time as do we – I ask you to be quiet and give us a chance to explain why we are here.” He demurred and we were then able to articulate our three talking points.

This meeting was disturbing not because of his lack of civility, though his behavior was rude. Rather, we were shocked by what he said to us.

It is important to acknowledge that the Israeli-Palestinian conflict is considered to be among the most complicated, intractable, potentially explosive and destructive, and difficult international problems the United States faces in the world. In order to bring about a two-state resolution, both sides will require extraordinary efforts to listen to each other, grasp the other’s narrative, and appreciate and respect the legitimate fear, distrust and hatred that the other holds (Israeli to Palestinian and Palestinian to Israeli). The nuances of this conflict must be studied and understood by everyone in order to reach a successful resolution of the conflict.

This House member, who sits on the House Foreign Affairs Committee, and should know better, said, “I’m not interested in nuance. Tell me only the facts I need to know so I can vote. I care what 98% of the population wants and they could care less about nuance. Nuance is a waste of time.”

I was shocked because his attitude is so clearly the opposite of what is needed at this critical time in Israel’s history, and especially from a House member who sits on the very committee that is responsible for foreign relations.

Thankfully, the other five representatives we visited, as well as dozens of other House members and Senators, were very different indeed. They appreciated complexity and wanted very much to do the right thing on behalf of the United States, Israel and the Palestinians.

As we parted each representative we presented an article published in the NY Times by Allen S. Weiner (February 23, 2013) entitled “Why the Middle East Needs America.” http://www.nytimes.com/2013/03/01/opinion/global/why-the-middle-east-needs-america.html?_r=0

Professor Weiner is the Director of the Stanford Program in International and Comparative Law and co-director of the Stanford Center on International conflict and Negotiation. He is a pre-eminent American expert in conflict resolution. His article is an important read for what will be needed to reach a successful two-state solution to the Israeli-Palestinian conflict.

For a Sweet Pesach Seder – J Street Karpas Reading

15 Friday Mar 2013

Posted by rabbijohnrosove in American Jewish Life, Holidays, Inuyim - Prayer reflections and ruminations, Israel and Palestine, Israel/Zionism, Jewish History, Jewish Identity, Musings about God/Faith/Religious life, Uncategorized

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On behalf of J Street, we are proud to send you Rabbi Richard Levy’s stirring meditation on the karpas, the vegetable dipped in salt water during Seder. Rabbi Levy urges us to become as courageous as Nachshon ben Aminadav, the leader of the tribe of Judah and the first Israelite to brave the waters of the sea. The Midrash recalls that he went forward while others hesitated. He demonstrated conviction when others wavered.

Today, our hope for Israel and for peace calls upon us to aspire to Nachshon’s courage. Around us are our many sisters and brothers who vacillate, who hesitate to step forward and act with resolution for peace and Israel’s long term well-being. Deliver Rabbi Levy’s message to your Seder participants and, as they dip their karpas, call on them to act with alacrity. In the year to come may every one of us, in the spirit of Nachshon, eagerly advocate for the end of occupation and the beginning of peace, security, hope and freedom for Israelis and their neighbors. As a supporter of J Street, tell them, “This is our time to lead!”

Click here to download the J Street Seder supplement, Dipping into Salty Waters: A Karpas for Our Time https://s3.amazonaws.com/s3.jstreet.org/images/J_Street_PassoverGuide_Flat_0313.pdf

Warmest wishes for a sweet Pesach,

Rabbi John Rosove and Rabbi John Friedman
J Street Rabbinic Cabinet

What Conclusions Might We Draw Concerning the New Israeli Government

14 Thursday Mar 2013

Posted by rabbijohnrosove in Israel and Palestine, Israel/Zionism, Jewish History, Social Justice, Uncategorized, Women's Rights

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IOsrael/Zionism, Israel and Palestine, Jewish History, Social Justice, Women's Rights

Days before President Obama’s visit, PM Netanyahu has managed to form a new Israeli government with 68 seats (out of 120) for a ruling majority. What does it all mean? That is the question of the hour.

I offer a few observations and Israeli press sites that, hopefully, will not confuse you more than you may already be. After all, Israeli politics isn’t for the feint of heart nor the simple minded:

  1. PM Benjamin Netanyahu (with a total of 31 seats combined with Yisrael Bateinu) has been vastly weakened compared to his standing in the former government, though he continues to hold onto the powerful Foreign Affairs and Defense Ministries.
  2. Yair Lapid (Yesh Atid) and Naftali Bennett (Bayit Yehudi) with a total of 31 seats together maintained their uncommon alliance (and growing friendship) and succeeded in excluding for the first time the ultra-Orthodox parties from the ruling coalition. Lapid’s #2 Rabbi Shai Peron will take over the Education Ministry and might be able to force the ultra-Orthodox yeshivot to include English, Hebrew, math, and science in their curriculum or risk losing government support for their schools. Bennett gets the important Industry, Trade and Labor Ministry, the Housing and Construction Ministry and the Knesset Finance Committee, which will help him continue to finance heavily the settler movement that elected him, throwing a wrench into any Israeli-Palestinian negotiations (Bennett is against a two-state solution – see below).
  3. Lapid and Bennett’s alliance also insures that shivyon b’netel (“sharing the burden of military service”) will force Yeshiva buchers to serve in the military without the ultra-Orthodox United Torah Judaism and Shas parties breathing down their necks. Yesh Atid has announced that a universal military service bill will be submitted to the Knesset, with Bibi’s approval, before the budget is submitted. It is likely that we can expect a sharp reduction of funds flowing to ultra-Orthodox synagogues and Yeshivot going forward.
  4. Lapid will now be the Finance Minister and must come up with a national budget in the next 45 days. Lapid risks losing his image as Israel’s charismatic darling for the poor and middle classes because, as Finance Minister, he will have to make tough choices and propose cuts that might hurt the very people who voted for him and who are the most vulnerable in Israeli society. He is said to dread the prospect of protestors picketing his home.
  5. Religious pluralism may or may not be a winner in this election. Lapid’s children became b’nai mitzvah at Reform Judaism’s flagship Tel Aviv congregation, Beit Daniel, and he is personally close to the Daniel Center’s Senior Rabbi Meir Azari. Though Lapid can, with a stroke of the pen, grant government funds equal to those going to the non-Orthodox for the first time, Israel’s culture still needs an aggressive non-Orthodox alliance  between the secular population and Reform and Conservative Jews  (estimated to equal 70% of Israel’s Jewish population) to fight hard to promote civil marriage and women’s rights, against government imposed Shabbat restrictions, separate gender seating on buses, and the ultra-Orthodox dominance of Judaism’s holiest site, the Western Wall (Kotel) and Plaza.
  6. The right-wing Yuli Edestein was voted as the next Speaker of the Knesset which now retires my cousin, the respected long-time Likud leader, Reuven (Ruby) Rivlin from that seat. Ruby was second behind Shimon Peres for President of the State a number of years ago.
  7. Iran and Palestinian-Israeli Peace Negotiations? Much will be revealed in the coming weeks on both fronts in light of President Obama’s mission to the Middle East starting next week. It is likely that Obama and Bibi already have an understanding on how they will deal with the Iran nuclear issue (I pray!). It is likely that something will begin anew between the Israelis and Palestinians. However, with Bennett in the government, I fear the worst even as I hope for the best – a two-state solution. In a conversation I had last week with one of Israel’s leaders, he does not believe that Bennett, representing a small faction of 11 seats, will greatly influence the Israeli-Palestinian issue. I pray he is right.

For ongoing information, I recommend that you read the English and/or Hebrew edition of Haaretz or The Jerusalem Post, and the Hebrew edition for Yediot Achronot at http://www.ynet.co.il. You can also check out http://www.walla.co.il, another Israeli Hebrew language news link.

Bezalel: A Master Architect of Sacred Space – Parashat Vayakhel-Pikude

07 Thursday Mar 2013

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

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This week we learn about Bezalel, the man chosen to design and build the Tabernacle that carried the tablets of the law that Moses brought down from Sinai. (Exodus 38:22-39:31)

On the face of it, these verses describe the matter-of-fact building of a physical edifice. But this isn’t merely an architectural plan. Rather, it’s a description of the highest aesthetic vision of the ancient Israelites, a standard of beauty and meaning that would impress itself upon the soul of generations of Jews to come in the land of Israel and all the lands of the Diaspora.

Not just any craftsman could design and build this sacred structure. The necessary qualities are spelled out in the text:

“See, God has called by name Bezalel … and filled him with the spirit of God, with wisdom (chochmah), with understanding (t’vunah), and with knowledge (da-at) in all work. And God instilled thoughts (lachshov machshavot) [in Bezalel’s mind] in order for him to make designs of all kinds…” (Exodus 35:30-32)

Because of the importance of the Mishkan in the iconography of Jewish tradition, our sages sought to understand the deepest meaning of this passage. Rashi says that chochmah is the wisdom we learn from others; t’vunah – the understanding we gain from life experience; and da-at – mystical intuition. Jewish legend assumes that Bezalel was well-versed in Kabbalah, that he understood the combinations of letters with which God created the heavens and the earth.

From all this Bezalel is presented as a master craftsman and architect, seasoned by life’s experiences, open-hearted and open-minded to the needs and insights of the people, inspired with a Godly spirit, and understanding of the fundamental laws and truths at the core of creation.
The name “Bezalel” means “being in God’s shadow,” suggesting that he had attained the level of tzadik and achieved yihud, unity with God.
Rabbi Levi Yitzhak of Berditchev says, yes, Bezalel’s function was to be the chief executive of this project to build the Mishkan, that is, in Rabbi Levi Yitzhak’s words, “someone who would meticulously carry out instructions.” But the next verse adds another dimension when it says “v’lachshov machshavot” ([and God] “made him think thoughts”), meaning that Bezalel was asked not only to carry out God’s instructions, but to contribute “original ideas of his own.”

There are people today and throughout history who have made and do fine work replicating through drawing, painting, sculpture, and architecture what they see objectively in nature, and in the art and architecture of others. They seek, at the very least, to reconstruct what they see. The great artist, however, does more than repeat. He/she adds something ineffable to the work – a deeper and broader vision that is unique to the artist.
Bezalel was such an artist. Yet, a midrash says that even his wisdom, understanding, knowledge, and originality weren’t sufficient to merit his assignment as chief designer, architect and manager of the building of the Mishkan.

A midrash has God asking Moses if he, Moses, thought Bezalel was suited for this holy duty. And, as if stunned by the question from the mouth of the Holy One, blessed be God, Moses replied, “Master of the universe! If You consider him suitable, then surely I do!” Whereupon God instructed Moses, “Go and ask Israel if they approve of my choice of Bezalel.” And Moses did so.

The people, also probably stunned, replied, “If Bezalel is judged good enough by God and by you, surely he is approved by us, too.”

From this, our sages concluded that Bezalel wasn’t only God’s choice but also the people’s choice.

Mark Chagall adds yet another dimension to the task of the artist when he wrote that “the artist must penetrate into the world, feel the fate of human beings, of peoples, with real love. There is no art for art’s sake. One must be interested in the entire realm of life.”

This story reminds us to consider well the nature of our own  sacred spaces. They are not meant to be merely functional meeting halls with an ark and Torah scrolls on the eastern wall. Rather, they should reflect the highest aesthetic vision of our tradition and people, and thereby not only enhance our prayer experience in their spaces but construct stairways to heaven.

That is the architectural vision that our own architects, Hank Konig and Julie Eisenberg of Konig-Eisenberg Architects, Inc. have envisioned for our new chapel to be built in this very space.

It is our fervent hope that construction will begin soon thereby fulfilling at last the final stage of what we set out to do as a congregation more than ten years ago, to create a new synagogue as a whole and a new sacred space in which we may celebrate the holy and draw nearer to God.

Shabbat shalom!

History Professor Yehuda Bauer: ‘Netanyahu doesn’t know history’ – Haaretz

25 Monday Feb 2013

Posted by rabbijohnrosove in Israel and Palestine, Israel/Zionism, Jewish History, Quote of the Day, Uncategorized

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Israel and Palestine, Israel and Zionism, Jewish History, Quote of the Day

Professor Yehuda Bauer (age 87) of the Hebrew University in Jerusalem is considered among the world’s leading historians of the Holocaust.

The following are excerpts from a long interview just published in the weekend magazine of Haaretz. He reflects on matters personal and historic, including the love of his life, the Holocaust and genocide, Zionism, extremism, the historical significance of the State of Israel, the ongoing conflict with the Palestinians, the settlements, and why a two-state solution is the only alternative to preserve a Jewish democratic state.

He says matter-of-factly this of Prime Minister Benjamin Netanyahu:

“Netanyahu doesn’t know history, even though he is the son of a historian, reads a great deal and is extraordinarily intelligent. Netanyahu is an ideologue and a tactician, but not a gifted strategist. As an ideologue, he believes wholeheartedly that we should rule the whole of the Land of Israel.”

Professor Bauer articulated what many believe to be true, that despite Netanyahu’s public acceptance of a two-state solution, in truth he may really be a “one-state” advocate.

In advance of the upcoming visit of President Obama and Secretary of State Kerry to the Middle East, it would be well to reflect upon Professor’s Bauer’s historical perspective.

The following are excerpts from a long and compelling interview, which I recommend you read in its entirety – http://www.haaretz.com/weekend/magazine/history-professor-yehuda-bauer-netanyahu-doesn-t-know-history.premium-1.504937

“The Jews were always in opposition to the whole world. The Jewish people would be endangered by unity. The quarrels and disputes are the engine that drives its culture forward, backward or sideways. That is its elixir of life.

…If we are deprived of the constant ability to quarrel, we will be finished.

The endless debates, from the Middle Ages to our own time, constitute the vitality of this people…

We live in a country that is divided into four states, all of them within the boundaries of the Land of Israel. In a small country that lies between the Jordan and the sea is a state called Israel. Next to it, in Gaza, is the State of Hamastan. In the West Bank there is the State of the Palestinian Authority, which is under Israeli occupation, and within all of these is the State of Judea of the settlers…

The dream of a Jewish democratic state will come to an end only if the right wing is in power.

A democratic state within the 1967 boundaries, with certain territorial exchanges, will be a Zionist Jewish state that is obliged not only to make peace with its Palestinian and Arab neighbors, but offers the possibility for national-cultural development and full equal rights to the Arab minority living in the State of Israel. The settlement policy is working against us and endangering us. We have to remove the majority of the settlers from the territories, which are actually areas of the State of Palestine…

The dream of a binational state and a state of all its citizens has no chance. That dream would mean a permanent civil war and mutual killing. Those who want to foment potential genocide here can do so by advocating a binational state for all its citizens. That, of course, would mean the end of Zionism in the sense of a state possessing a solid Jewish majority in which an Arab minority possessing equal rights lives.

Extreme religion is utopian by its very essence, anticipating ‘redemption’ and the Last Days, and the coming of the messiah to fulfill the utopia − which… is a murdering utopia. Every utopia murders. Beware of those who believe in the coming of the messiah.

I don’t think it is right to say that no Zionist party treats the Palestinian population in Israel as equals. Meretz not only does this, it also has an Arab MK, as is proper for a fifth of Israel’s population. The Zionist left always advocated this. … Well, in my aging eyes, Zionism is not Zionism when it does not treat the non-Jewish minority equally. after all, am a dinosaur, so the question becomes superfluous from this point of view.”

Cuban and American Judaism – The Growth of Secularism

21 Thursday Feb 2013

Posted by rabbijohnrosove in American Jewish Life, Jewish History, Jewish Identity, Uncategorized

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American Jewish Life, Jewish History

In October I joined with 28 members of my congregation in a “humanitarian mission” to the Cuban Jewish community (meaning, we took goods and cash as gifts to support the Jewish community there). There are about 1000+ Cuban Jews living today in Havana, Santiago and Guantanamo, and we visited 3 of the 4 synagogue communities on the island. We were deeply moved by these people. They hosted us for Shabbat in Santiago (41 Jews) and welcomed us in Guantanamo (75 Jews) for lunch with an Israeli folk dance performance by 7 of its young people.

There is no Rabbi or Jewish school on the island to teach adults about Judaism and Jewish practice. Cubans generally have no access to the Internet, and so one would think that assimilation would be the greatest threat to the continued existence of their Jewish community. Yet, despite much intermarriage (by some estimates only 25 individuals have two Jewish parents) their Jewish identity is strong and their longing for all things Jewish compelling.

In Santiago I was asked to name a 10 day-old baby girl. In Guantanamo, we were shown the pride and joy of that community, a brand new Torah scroll contributed a few years ago by the Canadian Jewish Congress. It had never been read, which brings me to the purpose in this blog.

A study was recently published called “American Jewish Secularism: Jewish Life Beyond the Synagogue” by Barry A. Kosmin and Ariela Keysar http://www.jidaily.com/b2a49?utm_source=Jewish+Ideas+Daily+Insider&utm_campaign=9f3d224759-Insider&utm_medium=email in which the authors discuss our changing American Jewish identity. Though 40% of the American Jewish community (by some estimates) is affiliated with synagogues, and among them a portion do believe in God, study Torah regularly and do Jewish good works in the interest of tikun olam (repair of the world), most American Jews are not synagogue-affiliated, and an even greater number consider themselves atheist or agnostic, are unlearned in Judaism, and do not lead lives that are particularly Jewish, though they may very well self-identify as Jewish.

Many so-called “secular” Jews, instead of being involved in religious communities, are instead drawn as Jews to Jewish culture and politics such as Church-State issues, Israel, Yiddish and modern Hebrew study, Klezmer and Jewish music, Jewish photography and art exhibits, Israeli film, and Jewish book festivals. All this is well and good. Indeed, what the study indicates is that there is developing a rich secular Jewish culture in America that engages many.

My question is this: Just as the Cuban Jewish community relishes in the celebration of Jewish holidays, Israeli music, and Jewish communal life (with an obvious lack of exposure to American Jewish cultural opportunities), their knowledge base in Judaism is paper-thin.

Let me not be misunderstood. What the Cuban Jews have managed to create with no rabbis and no serious Jewish educational institutions is nothing less than heroic. But, I and my traveling companions worried about the survival of the Cuban Jewish community.

I also worry about the nature of the American Jewish community going forward. Will it survive, or will it morph into something unrecognizable by today’s standards.

I take the position that every door needs to be kept open, and new doors need to be opened, to welcome Jews and their families into Jewish communal life. I am well aware that not all these doors will necessarily lead people to an enriched Jewish faith, experience of God and the holy, or to greater Jewish learning. Yet those doors (be they children’s education, Purim Shpiels and carnivals, social justice work, trips to Israel and Jewish communities around the world, and Jewish cultural events), I would hope, will be stepping stones leading our people to deeper Jewish knowledge and engagement in the covenant of the Jewish people with God.

Many American secular Jews confess that that they do not need synagogues in order to be Jewish. That may be true, but for our community to maintain our Jewish identity and secure some measure of Jewish continuity, no other institution in Jewish life has ever been able to bring Jews together in all the dimensions of life as has the synagogue, except perhaps the State of Israel.

The synagogue has been the Diaspora’s laboratory of Jewish living for two millennia. It is where Jews experience the holy and engage in tikun olam.

What will the next generation of American Jews be like? Will our American Judaism look more like that of our Cuban Jewish brothers and sisters, or will we discover a more enriched Jewish identity and life?

The Talmud (Shabbat 127a) reminds us of the truth that Talmud Torah k’neged kulam (“The study of Torah is equal to all the commandments”).

To secure Jewish life, Jews have had to be learned and committed to the building of community. It is from this base that we have survived, and this alone.

A Defense of J Street to Criticism from Fellow Reform Rabbis

13 Wednesday Feb 2013

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

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American Jewish Life, Israel and Palestine, Israel/Zionism, Jewish History

What follows is my response to a flurry of letters posted by Reform Rabbis on our List Serve (RAVKAV) critical of J Street. Many of my colleagues charge that J Street ignores hostility to Israel throughout the Middle East, the growing influence and threat of Hamas in the Palestinian community, that Israel has no real partner to peace in Mahmud Abbas, and that J Street is constantly critiquing Israeli policies and not the Palestinians.

Note: I serve as the National co-chair of the J Street Rabbinic Cabinet with close to 700 rabbis of all religious streams – see J Street’s website for all policy positions – http://www.jstreet.org.

Dear Colleagues:

In response to [the above] challenges to J Street, I want to offer J Street’s stated position on a number of issues as well as its reasoning for a number of its positions.

Re: the issue of “calling for concessions by the Palestinians” – I would make two points:

(1) J Street has always made clear such views as
(a) the Palestinians have to give up the right of return;
(b) the Palestinian state has to be demilitarized;
(c) the Palestinians must cease the rhetoric and actions that incite violence and hatred of Jews; and
(d) that any Palestinian entity/party that hopes to be part of the political process has to renounce violence/terror, recognize Israel and agree to abide by past agreements.

Those views are all in J Street’s policy papers and on the J Street website – but not too much discussion or debate is ever generated by them because they are consensus points. There would be no need to set up a J Street in the first place if those were the thrust of our points – every Jewish organization agrees with and makes those points. That’s why 2% of the ink spilled about J Street addresses or acknowledges these points;

(2) The reason why it seems to those who follow us/read about us that we are 98% of the time talking about what we are calling on Israel to do is that that’s what there’s an argument. Those who choose to argue/debate don’t raise the issues on which we agree, they raise the issues on which we disagree. So that’s why one hears a lot more about our belief that Israel should stop expanding settlements, or that the US should play a more active role in leading the peace effort, and that such parameters as the borders need to be based on the ’67 lines with swaps or that both countries should have a capital in Jerusalem should be put forward by the US.

On the issue of primarily focusing on Israel – it’s hard not to disagree with the theory that, even though we’re Jews and we engage in this issue (as opposed to peace in Mali) because we care so deeply about Israel and the Jewish people, we somehow shouldn’t be more focused on the Jewish side of the equation. The entirety of this debate actually is about what it means to be pro-Israel – not what it means to be pro-Palestinian. We believe it is pro-Israel to advocate for Israelis to stop building settlements. We believe it is pro-Israel to advocate for US leadership in getting a deal. Of course it’s pro-Israel to advocate that the Palestinians should stop incitement and fight terror – but we’re going to have little impact on the internal Palestinian debate on how best to gain their freedom (even though we have made statements precisely on those points). We are going to have an impact on the Jewish debate over what it means to be pro-Israel.

On the Palestinian partner question, J Street obviously just disagrees. Abbas, Fayyad and this PLO/PA leadership ARE a partner for peace despite Abbas’ rhetoric at the UN, about which I was sickened. However, their being considered partners in peace is not just in J Street’s opinion but in the opinion of such Israeli leaders as former Prime Ministers, the President of Israel, former heads of the Israeli security services. No, Mahmoud Abbas is not a Zionist. That’s no surprise. When, as the leader of the Palestinian people, he addresses the international community directly he will be – as we would expect our leaders to be – a fierce advocate for the rights of his people, which we have to acknowledge are in conflict with the rights of our people. If he were to do less, he would be completely abdicating his role and he would sacrifice the last shred of legitimacy and credibility that he has. For anyone to simply state that “it is a reality” that Abbas and the PLO are “not yet committed to offering themselves as serious partners in the peace process” is simply an opinion that is out of step with the moderate mainstream of Israeli policy makers and analysts. It’s such a person’s right to hold that opinion and it’s J Street’s right to believe that s/he is wrong. If one is waiting for Abbas to come to Israel and announce up front that the Palestinian people renounce their right to the land as “theirs,” s/he will sadly watch a bloody, violent struggle continue for the rest of his/her life, and the state of Israel gradually will become more and more internationally isolated and shunned. If one is willing to recognize that peace will be made between two leaders/people who fiercely believe they are “in the right” but are willing to compromise at the end of the day to achieve peace and end bloodshed, then maybe there’s hope.

Let me say one more thing. I deeply appreciate the civility with which those who have posted are writing. That is a win for everyone. I would hope that those who hold views that presume J Street is one-sided will take a second look at J Street’s positions and approach to a two-state solution. It is, in my view, the only way forward. I am well-aware of the risks. I understand that Israelis are the ones on the front lines and that we in Galut have only a secondary right to speak. But, I also know that so many hundreds of thousands of Israelis agree with J Street’s position, or should I say, that J Street agrees with their position.

3 Year Israeli and Palestinian Textbook Study Provokes Controversy

04 Monday Feb 2013

Posted by rabbijohnrosove in Israel and Palestine, Israel/Zionism, Jewish History, Uncategorized

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Israel and Palestine, Israel/Zionism, Jewish History

This morning I spoke by phone to Jerusalem with Felice Friedson (The Media Line’s – TML – co-founder and its current President and CEO) about a new U.S. State Department-funded study on Israeli and Palestinian textbooks that soon will be released.

The article “Text-Book Study Sparks Controversy,” co-written by Felice Friedson and Linda Gradstein of NPR News, covers a study conducted over the last three years of how Israeli and Palestinian school textbooks treat the Israeli-Palestinian conflict and the images these textbooks create of the other population. Felice, who has read the entire study, reports that:

A U.S. State Department-funded study on Israeli and Palestinian textbooks released in Jerusalem has set-off a wave of insults, charges and counter-charges. Israel’s Ministry of Education called the detailed report “biased and unprofessional” while the International Society for Political Psychology called the Israeli government’s description “highly distressing.”

Education is a key element in a future two-state solution to the Israeli-Palestinian conflict. It is clear that there is a long way to go before the two enemy populations know and understand each other. Organizations such as Seeds for Peace have sought to defuse conflict through face to face encounters, camps and projects in which Israeli and Palestinian youth come to actually know one another, but not nearly enough people on each side have had such opportunities. This is why this text-book study is so revealing as a gauge for the state of understanding of each population towards the other. This story will have legs for some time. It is worth following:

See the Media Line Story at

http://www.themedialine.org/news/news_detail.asp?NewsID=37069

Note: The Media Line is a “non-profit news organization established to enhance and balance media coverage in the Middle East.” It delivers its in-house news and programming via multiple media – radio, television content, Internet news and features, and written stories for the print media. Media outlets using The Media Line as a source include the BBC World Service; National Public Radio; ABC, CBS affiliates; Al-Quds (Palestinian) newspaper; Y-Net (Israel); Ma’an (Palestinian) Television Network; Atlanta Journal-Constitution; India Today; IRN (UK Radio). Media Line may also soon be picked up by The Huffington Post .

“Open Heart” by Elie Wiesel – Book Review

03 Sunday Feb 2013

Posted by rabbijohnrosove in Book Recommendations, Health and Well-Being, Jewish History, Life Cycle, Musings about God/Faith/Religious life, Uncategorized

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Book Recommendations, Health and Well-Being, Jewish History, Life cycle, Musings about God/Faith/Religious Life

This little volume reminds me of a conversation once between Picasso and an art critique who asked the Master how long it took him to draw a piece that had only a few lines evoking the image of a man. Picasso said, “A life-time.”

So too is Elie Wiesel’s new book in which he reflects on the meaning of his life following emergency open heart surgery on June 16, 2011.

The volume is vintage Elie Wiesel. The writing is simple, the scope sweeping.

Upon awakening from the anesthetic he remembers thinking “…I am not dead yet. What does being resuscitated mean if not rediscovering one’s future?”

The book is a positive, optimistic expression of a grateful man. Eighty two years have not nearly been enough. He admits to having more words to write and teach, more to learn, and more love to share.

For me, Elie’s most moving passage is his description of what happened when his five year old grandson, Elijah, came to pay him a visit during his recovery: “I hug him and tell him, ‘Every time I see you, my life becomes a gift.’”

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