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“Mr. Prime Minister – I am ashamed of you” – Rabbi Donniel Hartman

09 Monday Apr 2018

Posted by rabbijohnrosove in Ethics, Israel/Zionism, Jewish History, Jewish Identity, Social Justice

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Note: The following is a blog posted today on the Times of Israel site. Rabbi Donniel Hartman is the Director of the Shalom Hartman Institute in Jerusalem. His integrity is beyond reproach and never takes partisan positions. Rather, he speaks from the heart of Jewish tradition and always with thoughtfulness and a moral sensibility. Rabbi Hartman’s letter is written in the spirit of the Biblical prophet who criticizes power when leaders of our people’s morality goes awry.

April 9, 2018, 3:19 pm

Dear Mr. Prime Minister:

It’s not easy to be both proud and ashamed at the same time. As a politician, it is particularly difficult, as protecting yourself from constant criticism is a prerequisite of the job.

As prime minister, you have much to be proud of, both personally and nationally. You have navigated our country through perilous times and circumstances. As we approach our 70th birthday, we do so with confidence and joy, for Israel is strong and secure, prosperous and successful. The source of your political success and longevity is that so many Israelis feel indebted to you and feel secure because of your leadership.

However, together with your well-deserved pride, you should also feel a measure of shame. It seems like a lifetime, but it was less than a week ago, that you forged a new low. Instead of embracing the moral high ground on the issue of the African refugees in Israel and following through on what was your negotiated agreement with the United Nations, you chose the path of moral obtuseness, while making sure to lay the blame on others. Such actions, although common in our world, are not worthy of Israel and the Jewish people.

Shame on you for turning human rights discourse in Israel into a political football, dividing the Left and the Right. Shame on you for peddling fear to buttress your political standing. Shame on you for singling out false enemies for vilification to galvanize national loyalty and self-righteousness.

Your morally bankrupt rhetoric, branding all asylum seekers as “infiltrators,” instead of allowing that, at the very least, some are refugees, and supporting the false claims that they pose a danger to the Jewishness of Israel and the well-being of southern Tel Aviv, caught up with you. Or more correctly, infected us all.

When you propagate fear and hatred of so many different “others,” and employ fake enemies to encourage phony nationalist sentiments, it is indeed difficult to turn around and admit that the strong and vibrant Israel you helped to produce has nothing to fear from 16,000, 26,000, or even 36,000 refugees. It is difficult, even during Pesach last week, to speak of our people’s responsibility to remember that we were slaves in the land of Egypt.

Fear and hatred are cancerous, and once introduced into the national discourse, have a destructive life of their own. While you have mastered their political use, as we saw last week, they have become your masters.

For the sake of a short-term high as the proclaimed “protector of Israel,” “lover of Jews,” and “the one who cares about the disadvantaged neighborhoods,” you were willing to throw the lives of tens of thousands of human beings into chaos and turmoil and yet again divide the Jewish people. You know that the Supreme Court will challenge any policy of forced expulsion, further weakening it, and will also lead to extensive divisiveness, both within Israel and among the Jewish people.

Tomorrow’s problems, however, are not allowed by you to outweigh a bump in the polls, today. This is doubly true, when tomorrow you, or your coalition partners, can transform the Supreme Court itself into the enemy du jour of Israel and Zionism, and blame all of poor Government of Israel’s problems on all-powerful foreign conspirators, such as the New Israel Fund.

The Bibi of just a few years ago would be ashamed. It was you who in your previous terms served as the ultimate protector of the Supreme Court, the rule of law, and the unity of the Jewish people. In the past, these were values that you held as central to Israel. Today, outside of national security and preserving your coalition, it is difficult to identify anything that you hold as holy.

When you withdrew your support for your resolution, you knew that Friday was but a few days away, and that you could count on Hamas and Gaza to change the focus of our national discourse. You knew that the next car-ramming in Europe or gas attack on innocent civilians in Syria were but a few news cycles away. Who could reasonably criticize you for deporting a few Africans, when our country and soldiers are facing a new threat from Gaza? Who can criticize you as morally wanting, when such moral depravity surrounds us? Only an anti-Semite or an anti-Zionist, of course.

As Israelis we live in a macabre reality. Together with our well-deserved sense of strength, prosperity, and success, we know that danger and instability constantly threaten us. Be it Hamas in Gaza, Hezbollah in Lebanon, Iranians in Syria, or lone wolf Palestinian terrorists, we live with the ever-present sense that somebody wants to kill us. Someone sees our destruction as their principal mission. I don’t know of any other Western democracy whose citizens have to live with this consciousness, daily. Most Israelis trust you, Mr. Prime Minister, above all others, to help navigate us through this treacherous reality. In truth, much of that trust has been earned and well-deserved.

Israel, however, does not merely have to learn how to survive in the Middle East, but also survive the Middle East itself. Remaining a liberal democracy and a Jewish and democratic state and upholding our commitments to human rights and the Jewish values of peace, justice, freedom, and equality, as outlined in Israel’s Declaration of Independence, is a challenging task in today’s Middle East. It is difficult to achieve and even more difficult to continue to care. However, after survival, doing precisely that is Israel’s greatest challenge and responsibility.

Israel needs a leader and not merely a politician. A leader provides vision and challenges the people to expend resources for the sake of their values. A leader inspires sacrifice for a greater cause. A leader also experiences shame when they fail in their responsibilities.

There are voices in Israel and in the Jewish world who, after your debacle last week, expressed shame in Israel. I am not ashamed of Israel. Israel and Zionism transcend our political leaders and are not defined even by the current will of the majority. Israel embodies the mission to build a safe and secure homeland for the Jewish people which is committed to the noblest of Jewish, moral, and democratic principles. I am not ashamed of Israel, because we are in the middle of Zionism’s journey, a journey undertaken under the most challenging of circumstances.

Mr. Prime Minister, I am not ashamed of Israel. I am ashamed of you.

http://blogs.timesofisrael.com/mr-prime-minister-i-am-ashamed-of-you/?utm_source=The+Times+of+Israel+Daily+Edition&utm_campaign=cea6605211-EMAIL_CAMPAIGN_2018_04_08&utm_medium=email&utm_term=0_adb46cec92-cea6605211-55741261

 

The Prime Minister’s Attack on the New Israel Fund

04 Wednesday Apr 2018

Posted by rabbijohnrosove in Israel/Zionism, Jewish Identity, Social Justice, Women's Rights

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Rabbi Gilad Kariv, the CEO of the Israel Movement for Reform and Progressive Judaism, echoes my concerns and the concerns of anyone who values democracy and human rights and who is well-aware of the enormous good that the New Israel Fund has done on behalf of those in need in Israel. I am printing his statement in full:

“The Prime Minister’s attack on the New Israel Fund is a crossing of a line that we cannot remain silent about and is a critical test for Government of Israel  coalition members who are truly committed to democratic values and to the need for solidarity in Israeli society. The call to form a parliamentary investigative committee instills a sense of witch hunt and McCarthyism into Israeli dialogue, akin to that of crippled democracies and those that lose their way. The discourse and discussion regarding the NIF’s activity is legitimate. Marking the NIF as a subversive organization and the attempt to threaten it, its supporters and its activists – is dangerous and disgraceful. The fact that these acts were done by the Prime Minister, in large part in order to cover up his embarrassing conduct in regards to the annulment of the agreement on the matter of asylum seekers, is a disgrace to the government and its coalition parties. We call upon the heads of all coalition parties and the Members of Knesset of these parties who are committed to the freedom of activity of  Israel’s civic society to sound a clear voice of objection to the Prime Minister’s statements. 

The New Israel Fund is a loyal partner of the Israel Reform Movement in efforts to promote freedom of religion and conscience  among Israeli citizens, in fortifying human rights and promoting social justice. We will not hide this partnership and we will stand by our friends as they become a target for the lowest level of shaming and incitement. The attack on the NIF is a direct attack on Israeli civil society and on the majority of social change organizations in Israel. Now is the time to stand together in a wide coalition and make clear that there are red lines. A dialogue and argument – yes. Incitement and shaming – no. Israeli history will judge the elected officials who choose to remain silent during this time. We are not part of them. We do not hesitate to say to the Prime Minister: there is a limit to incitement! Enough of turning Israelis against one another! Enough of sacrificing Israeli solidarity for political interests! This is not what we expect of you on the eve of Israel’s 70th year of independence!”

Good news on Eritrean and Sudanese Refugees in Israel

02 Monday Apr 2018

Posted by rabbijohnrosove in Ethics, Israel/Zionism, Jewish Identity, Social Justice

≈ 2 Comments

This is a report from the Hotline for Refugees in Israel regarding the recent positive decision of the Israeli government vis a vis the Sudanese and Eritrean Refugees in Israel.

 

Human Rights Organizations in Israel in response to the cancellation of the deportation plan

It is symbolic that on the Passover holiday, the holiday of freedom, we were just informed that the State of Israel has cancelled their plan to forcibly deport asylum seekers from Israel to places of danger in Africa. Instead, the government has reached an agreement with the UN High Commissioner for Refugees (UNHCR) under which 16,000 asylum seekers will be resettled through the UNHCR to safe countries, and 16,000 will be able to stay in Israel.

We will closely monitor the agreement signed to ensure that all asylum seekers receive status, rights and security in both Israel and other countries.

This could not have happened without the incredible mobilization of the Israeli and international public who joined us in voicing opposition to the deportation. We called for just solutions for asylum seekers and for the residents of South Tel Aviv, and the government heard us loud and clear.

However, it is regrettable that whilst the world is facing the greatest refugee crisis since World War II, Israel has not taken more responsibility for those who turned to us and sought protection here.

Hotline for Refugees and Migrants, ASSAF – Aid Organization for Refugees and Asylum Seekers in Israel, Physicians for Human Rights – Israel, Kav LaOved, Amnesty International – Israel, The Association for Civil Rights in Israel and ARDC – African Refugee Development Center

Believing in Miracles

27 Tuesday Mar 2018

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

≈ 1 Comment

When I think about God splitting of the sea I’m reminded of the story of Joey who when asked by his father what he learned in Sunday school explained that Israeli engineers laid pontoons across the sea so that the Israelis could cross over safely, attack the Egyptian army and win the 1973 Yom Kippur War. Then Joey told his father that the same Israelis snuck back and laid charges under the bridges so that as the Egyptians crossed the bridges, they exploded and the Egyptians drowned.

Joey’s father said: “You didn’t learn that in Sunday school?”

Joey confessed: “No Dad, but you wouldn’t believe me if I told you what my teacher really told us.”

To children and adults alike, the parting of the Sea of Reeds in the Exodus story is incredulous. What to make of it as it defies reason? Wouldn’t a more relevant liberation story be Lincoln’s Gettysburg Address, Kings “I Have a Dream” speech, Natan Sharansky’s address to the sentencing Soviet court, or Israel’s Declaration of Independence?

The Kotzker Rebbe said: “Whoever believes in miracles is a fool; and whoever does not believe in miracles is an atheist.” Is there no middle ground?

How ought we to read the Exodus text?

Here’s another way.

Nachshon ben Aminadav, a little known figure in the Exodus story, took matters into his own hands and as the Egyptians advanced and Moses prayed Nachshon jumped into the waters and started swimming. The Midrash says that Moses’ faith and Nachshon’s activism persuaded God to split the sea.

I’m reminded of the story of the man caught in a flood. While standing on his roof he prayed that God would save him. In the next hour 3 helicopters and 3 boats arrived but he refused them all claiming that he’d rather wait for God to save him. When the flood waters engulfed him he complained bitterly to the Almighty: “I’ve been a good man my whole life, but when I prayed to You to save me, you ignored my plea!”

“Nebesh!” God screamed, “I sent you 3 helicopters and 3 boats. Next time, help yourself?”

So – what’s a miracle? Philosophers answer the question in the negative; what isn’t a miracle? Judaism teaches that a miracle isn’t the radical transformation of the natural world. Divine wisdom and goodness lie not in rupturing God’s reign of universal law, but in the reliability of the steady order of the world.

Rabbi Harold Schulweis put it this way: “Faith isn’t dependent on miracles….miracles depend on faith. And faith, far from blind, sees life’s deeper truths.”

However defined, no miracle without faith is possible. Rabbi Abraham Heschel noted that a miracle has less to do with great historical peak events as it does in our consciousness of what lies before us at all times: “To pray is to take notice of the wonder, to regain a sense of the mystery that animates all beings, the Divine margin in all attainments.”

Rabbi Akiba was challenged by the pagan Tineus Rufus: “Whose deeds are greater, those of God or humankind?”

Akiba replied: “Greater are human deeds.”

The pagan asked how he could make such a claim.

Akiba brought sheaves of wheat and loaves of cakes and asked, “Which are superior?” The great sage answered his own question: the loaves of cakes excel because they required a human being to take the wheat and make something life-sustaining.

The lesson of the Sea of Reeds isn’t in the splitting of the Sea. It’s in our conscientious capacity to take action and transform the world.

As we prepare Pesach this week, our nation’s teens marching for reasonable gun control this past week is a great example of how we humans can transform ourselves and our world.

THAT is a miracle.

Chag Pesach Sameach!

 

 

Pesach is coming – It’s time to ask the big questions!

25 Sunday Mar 2018

Posted by rabbijohnrosove in American Jewish Life, American Politics and Life, Ethics, Health and Well-Being, Holidays, Jewish Identity, Social Justice

≈ 1 Comment

To be curious is the first quality of the wise. Wise people know that they do not know and they learn something from everyone they meet (Avot 5:1).

The Passover Seder will soon be upon us, and there is much about the Seder itself that is a mystery. Nothing is as it seems. Everything stands for something else. Deeper truths are there for the seeker. Everything in the Seder suggests questions.

I have compiled a list of questions that might be sent in advance to your Seder participants or asked around the table during the Seder itself. These aren’t exhaustive. Add your own questions.

As no marathon runner would show up at the starting line without preparation and training, neither should we show up at our Seder tables without thinking seriously in advance about the themes and truths of this season. Now is the time to begin the questioning and probing.

Afikoman – When we break the Matzah

Questions: What part of us is broken? What work do we need to do to effect tikun hanefesh – i.e. restoration of ourselves? What t’shuvah – i.e. return, realignment of our lives, re-establishment of important relationships – do we need to perform to bring about wholeness? What’s broken in the world – i.e. what remains unfair, unjust, unresolved, in need of our loving care and attention – and what am I/are we going to do about it?

Mah Nishtanah – How is this night different from all other nights?

Questions: How am I different this year from previous years? What has changed in my life this year, for better and/or for worse? What ‘silver lining’ can I find in my disappointments, frustrations, loss, illness, pain, and suffering? What conditions in our communities, nation and world have worsened since last we sat down for the Pesach meal?

Ha-Chacham – The Wise Child

Questions: Who inspired you this past year to learn? Who has been your greatest teacher and why? What are the lessons you have learned from others that have touched you most in the year gone by?

Ha-Rasha – The Evil Child

Questions: Since Judaism teaches that the first step leading to evil is taken when we separate ourselves from the Jewish community and refuse to participate in acts that help to restore justice in the world, have we individually stepped away from activism? Have we become overcome by cynicism and despair? Do we believe that people and society succumb inevitably to the worst qualities in the human condition, or do we retain hope that there can be a more just and compassionate world? Are we optimistic or pessimistic? Do we believe that people and society can change for the better? Are we doing something to further good works, or have we turned away into ourselves alone and given up?

Cheirut – Thoughts about Freedom

Questions: If fear is an impediment to freedom, what frightens me? What frightens the people I love? What frightens the Jewish people? Are our fears justified, or are they remnants of experiences in our individual and/or people’s past? Do they still apply? Are we tied to the horrors of our individual and communal traumas, or have we broken free from them? What are legitimate fears and how must we confront them?

Tzafun – The Hidden Matzah

Questions: What have we kept hidden in our lives from others? Are our deepest secrets left well-enough alone, or should we share them with the people closest to us? To what degree are we willing to be vulnerable? Have we discovered the hidden presence of God? Have we allowed ourselves to be surprised and open to wonder and awe? If so, how has such recognition changed us?

Sh’fach et chamat’cha – Pour out your Wrath

Questions: Is there a place for hatred, anger and resentment in our Seder this year? How have these negative emotions affected our relationships with each other, the Jewish community, the Jewish people, the Palestinians, the State of Israel, with any “other”? Have we become our own worst enemy because we harbor hatred, anger and resentment? Do the Seder themes and symbolism address our deeply seated anger, hatred and resentment?

Ba-shanah Ha-ba-ah Bi-y’ru-shalayim – Next Year in Jerusalem

Questions: What are your hopes and dreams for yourself, our community, country, the Jewish people, the State of Israel, and the world? What are you prepared to do in the next year to make real your hopes and dreams?

Campaign for Religious Equality in Israel

21 Wednesday Mar 2018

Posted by rabbijohnrosove in American Jewish Life, Israel/Zionism, Jewish Identity, Social Justice, Women's Rights

≈ 1 Comment

“We are doing great things at Kehilat Mevaseret Zion with families, adults, social justice work, and building community, but we receive no funding from the Israeli government, as opposed to orthodox synagogues one of which is just down the street from us and is fully funded because it is orthodox.” So said Rabbi Alona Nir Keren of Kehilat Mevaseret Tzion, a Reform synagogue community in the Judean Hills just down the road from Jerusalem.

Rabbi Nir Keren joined with four other Israeli Reform Rabbis on a stage on Monday night at the 129th annual meeting of the Central Conference of American Rabbis in Long Beach, CA. She was part of a panel discussing the vitality and challenges of the Israeli Reform movement.

She was joined by Rabbi Chen Or Tsfoni of Kehilat Raanana, Rabbi Yoki Amir, Professor of Jewish History and Philosophy at the Hebrew Union College in Jerusalem, Rabbi Nava Hefetz, the Director of Education for Rabbis for Human Rights-Israel, and Rabbi Gilad Kariv, the CEO and President of the Israel Movement for Progressive and Reform Judaism.

Rabbi Kariv spoke about the growing influence of Israel’s Reform movement in Israel as a whole. He noted that 800,000 Israelis have attended in recent years weddings, b’nai mitzvah celebrations, britot milah, baby namings, and funerals conducted by our 100 Israeli Reform Rabbis. Israelis are not only taking notice of the Israeli Reform movement, they are joining Reform synagogues. Taken together (according to a recent poll), the Reform and Conservative movements attract 11% of the Israeli population, equal to the 11% of the Israeli population that are ultra-Orthodox Haredim.

Rabbi David Stern, President of the CCAR, questioned these rabbis on a wide range of issues including human rights, religious pluralism in the state, the impact of Reform Judaism on Israeli culture, the spiritual and educational needs of Israelis young and old, liberal religious practice in Israel, and the reasons so many secular Israelis are attracted to the Reform movement.

Rabbi Hefetz told of her work in human rights with the Eritrean and Sudanese asylum seekers. Rabbi Or Tsafoni, the daughter of Iraqi immigrants, shared her experience growing up in Israel as a child of immigrants from a Muslim country. Rabbi Kariv reviewed the wide range of issues that the Reform movement’s Israel Religious Action Center is actively confronting on a daily basis in the Knesset and in courts of law.

The evening was sponsored by the Association of Reform Zionists of America (ARZA), and as the Chair of the national Board, I had an opportunity to thank our Israeli colleagues for the important work they are doing and to present the “Campaign for Religious Equality” that ARZA and the Union for Reform Judaism began several months ago at the URJ Biennial Convention in Boston attended by 5000 delegates from Reform synagogues around the world.

We are asking every Reform synagogue in North America (now numbering more than 900 communities) to contribute $3600 each as we prepare to celebrate Israel’s 70th anniversary in May. The money we raise will go directly to our Israeli Reform movement to support our Israeli synagogue communities (which receive no financial support from the Israeli government), our legal and lobbying efforts on behalf of religious pluralism, democracy, women’s rights, human rights, against racism and bigotry, and to conduct a massive public relations campaign to promote Reform Judaism in Israel with the intent to draw more Israelis to liberal progressive Judaism.

For North American congregations that would like to contribute $3600, please see ARZA’s website – www.arza.org .

Where is the Israeli Government’s Compassion for Refugees?

28 Wednesday Feb 2018

Posted by rabbijohnrosove in Ethics, Israel/Zionism, Jewish History, Jewish Identity, Social Justice

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The following was written by Mattityahu Sperber, a leader in Israel’s Reform movement, and a resident at Kibbutz Yahel. He writes with passion and urgency.

A mitzvah repeated more times in the Torah than any other is “Do not mistreat or oppress a foreigner, for you were foreigners in Egypt.” [Exodus 22:20]

Today there are 38,000 refugee seekers from Eritrea and Sudan and another 7,000 of their children still in Israel. In what can only described as a Purimesque absurdity, the government has decided that even though the flow of refugee seekers into Israel has been reduced to zero, these foreigners must be expelled out of fear that the “Jewish State” will be destroyed if we were to accept an additional half a percent of non-Jewish blacks to our population. (Once they have been deported, we will bring in foreign workers from other countries to take their place in the workforce.)  So, in a secret agreement with two African countries, Israel has begun to expel these refugee seekers.

Stage one of the process is to issue deportation notices to all men who have no children and who do not have an unanswered request to be recognized as refugees made before 31/12/17. Out of the 15,000 requests for refugee status that have been made to date, only 12 were granted. The government seems determined to ignore who these people are and what they have been through. The government position is that these people, who escaped from brutal dictatorships, and many from an unending army service that can only be described as a form of slavery, are only people seeking employment and a higher standard of living. The government says they are to leave “voluntarily” or to be imprisoned until they agree to volunteer. The fact that virtually none of the thousands who have so far “volunteered” to go to these “safe” African countries have found there a home that was open to absorb them and to provide them with the minimum of a legal opportunity to work and to support themselves and their families does not affect the government’s position. So what if virtually all continued on to country number two or three and from there tried to make it somehow to Europe, where refugees are still being accepted? Israel will continue to pay the secret countries to temporarily accept these deportees and to pretend that it has found a humane solution for their very real and personal problem.

Today, I met Yamane on the line to his deportation interview. He came to Israel from Eritrea, through Sudan and Egypt, in 2009. Yamane had received assistance from the Hotline for Refugees and Emigrants in preparing a document which presented his case for receiving an exemption from his slated deportation. As a representative of HIAS, I was allowed to accompany him in his deportation interview. Unfortunately, all of his arguments were rejected as not reaching the accepted criteria for such an exemption.

  1. Yamane had made his refugee status request on 5/2/2018 after months of being unable to get into the office in southern Tel Aviv where hundreds of people waited on line daily. Too late – not before 31/12/2017.
  2. Yamane married in Israel five years ago and his wife was with him today. They have no children and his wife is today unable to work and to support herself after having been hospitalized and operated on. No children – no exemption. Having to support an ill and recovering wife – not relevant.
  3. Yamane himself has been ill with tuberculosis and is required to see the doctor for care at least every 6 months. Israeli medical care vs. African – not relevant.
  4. Yamane has made a request for refugee status in Canada. His wife has family there and they are waiting for a response from them. No official Canadian document acknowledging that they are being processed for possible Refugee status there – not relevant.

Two weeks ago, Judge Elad Azar, sitting as the head of an immigration panel court, ruled against blanket denials of refugee status for Eritreans whose asylum requests were based on army desertion and their fears that the Eritrean authorities would persecute them if they returned. Yamane served in the Eritrean army for 7 years, until he was tortured and imprisoned after requesting the opportunity to visit his family. After 6 months in prison he managed to escape. Over a course of months, he managed to make his way to Ethiopia, Sudan and Egypt on his trek to Israel. It is difficult for me to imagine how his case might not be seen as that of a legitimate refugee.

When asked whether he accepted the government’s demand that he volunteer to be deported to a friendly African nation, Yamane said no. He explained that all of the information that he has received from friends and acquaintances who had gone to this country made clear to him that this would not be safe for him or for his ill wife. He would rather go to jail permanently in Israel.

Today’s interview ended with my making a plea to see that the above arguments, even if each individually does not answer the government’s defined criteria, when taken together, form a strong case for making an exception. I requested that Yamane’s deportation be delayed, at least until he has received a response to his refugee asylum request. The interviewer asked to consult with his supervisor. When he returned, he presented himself as generously deciding to make no decision today. The decision will only be made on the 8/4/2018, when Yamane returns to renew his temporary visa. Perhaps by then Yamane will have a refugee asylum request interview or even receive an answer to his request. Perhaps by then, he will have an answer from Canada which can demonstrate that he is officially in their refugee asylum process. Or perhaps, as I heard from Laura that her “client” had received the exact same non-answer, they will use that opportunity to arrest him and send him to prison or to forcibly deport him.

I am known by friends and family as the eternal optimist. I think that tonight I will have to drink much wine to maintain that optimism and to believe there will be a solution for Yamane that is worthy of the Jewish State that I hope I live in.”

 

 

Why Judaism Matters – A review in the Jewish Press of Northern California

16 Friday Feb 2018

Posted by rabbijohnrosove in American Jewish Life, Book Recommendations, Divrei Torah, Ethics, Israel/Zionism, Jewish History, Jewish Identity, Musings about God/Faith/Religious life, Social Justice

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This appeared this week – fyi

https://www.jweekly.com/2018/02/15/liberal-rabbi-tells-jewish-millennials-judaism-matter/

There’s No Such Thing As ‘Half-Jewish.’ Just ‘Jewish.’ – The Forward by Alyssa Pinsker

08 Thursday Feb 2018

Posted by rabbijohnrosove in American Jewish Life, Ethics, Jewish History, Jewish Identity, Women's Rights

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Half-Jewish

This article published by the Forward breaks my heart. Why should Alyssa have to suffer the indignities of being excluded from Jewish life when she herself has a Jewish parent and identifies as a Jew?
 
The story of the Reform movement’s acceptance of patrilineal descent as a determiner of Jewish status that accompanies a public commitment to living a Jewish life is already 35 years old. We Reform Rabbis at our 1983 CCAR Conference in Los Angeles voted in a large majority to accept as Jewish any individual born of a Jewish parent (father or mother) as long as he/she identified with the experience of the Jewish people and led a Jewish life.
 
This wise and far-reaching decision has impacted a generation of children of families in which the Jewish parent is the father. The Forward article explains quickly the historical reasons for matrilineal descent as recorded in the Mishna, namely that a Jew is born of a Jewish mother and it is irrelevant what the religious identity is of the father. This is not a biblical law. Rather, it is rabbinic passed during Roman times when intermarriage or rape cause a pregnancy. Out of concern for the dignity of both the mother and the child in those years, the rabbis determined that the Jewish status of the child was according to the Jewish status of the mother. In the Hebrew Bible, the priesthood follows the father’s line and not the mother’s. So much the more so should Jewish status follow the line of either parent as long as the child is raised as a Jew and identifies publicly as a Jew.
 
The Patrilineal Descent resolution passed by the CCAR is operative for Jews living only in the United States. Those living in Israel, Canada, and elsewhere have not yet arrived at this logical and compassionate evolution of the tradition – I’m still waiting. In the meantime, they would need to go through a conversion to be fully accepted in those other countries as Jewish.
 
Though Alyssa decided that at some point she is going to convert for the sake of her future children not having to suffer the indignities that she has suffered, my heart breaks for her and anyone in her situation.
 
They should all know that the American Reform movement accepts them as Jewish right now, fully and completely. They are not “half-Jewish.” They are simply “Jewish.”
 
See – https://forward.com/life/faith/393654/theres-no-such-thing-as-half-jewish-its-simply-jewish/?utm_content=daily_Newsletter_MainList_Title_Position-1&utm_source=Sailthru&utm_medium=email&utm_campaign=Daily%20-%20M-Th%202018-02-08&utm_term=The%20Forward%20Today%20Monday-Friday

11 Percent of Israelis now Identify with Reform and Conservative Judaism

02 Friday Feb 2018

Posted by rabbijohnrosove in Israel/Zionism, Jewish Identity

≈ 1 Comment

In David Suissa’s Column “Pew Pew Pew” (Jewish Journal, February 2) he states the following:

“In terms of Jewish identity, there’s more bad news: 53 percent of American Jews identify as Reform or Conservative, compared with only 5 percent of Israeli Jews.”

David’s figures about Israeli affiliation with the Reform and Conservative Movements are based on a Pew study in 2017. A different study comes to other conclusions.

In 2017, a leading public opinion research firm headed by the respected researcher Professor Camil Fuchs was engaged by the Israel Movement for Reform and Progressive Judaism (IMPJ) to assess the Israeli Reform movement’s impact on Israeli society and how large a following of Reform Judaism currently exists in Israel. Dr. Fuchs conducted a comprehensive survey assessing the status of the Reform Movement and religious pluralism in the State of Israel, and he found the following: the number of Israelis who identify as Reform Jews has doubled since 2011 (3.5%). Today it is 7%. When that figure is added to the 4% of the Israeli Jewish population that identifies with Conservative Judaism, there are now 11% of Israelis, nearly 800,000 that identify with either Reform or Conservative Judaism in Israel. That number is equal to the number of Haredim (Ultra-Orthodox Jews) in Israel.

The reason for the increase in positive identification of Israelis with the Reform movement is that there are now 100 Israelis who have been ordained by the Reform seminary in Jerusalem, the Hebrew Union College, and those rabbis are conducting hundreds of bnai mitzvah ceremonies and weddings in Israel thus attracting hundreds of thousands of Israelis over the course of the years who have been exposed to non-Orthodox religious leaders for the first time and have found what they do and how they do it refreshing and appealing as opposed to their experience of the Orthodox and Ultra-Orthodox Israeli Rabbis.

 

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