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Category Archives: Life Cycle

“How To Be A Friend To A Friend Who’s Sick” – Book Recommendation

27 Wednesday Mar 2013

Posted by rabbijohnrosove in Book Recommendations, Health and Well-Being, Life Cycle, Stories, Uncategorized

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Book Recommendations, Health and Well-Being, Life cycle, Stories

Letty Cottin Pogrebin has written an indispensable guide when a member of one’s family or a dear friend becomes ill or suffers a tragic death. In great detail she offers counsel on what to do, say and not say, how to respond and be the friend the stricken most needs.

Letty is a founding editor of Ms Magazine, an award winning journalist, a non-fiction and fiction writer (this is her 10th book), a political and peace activist, and a loving wife, mother, grandmother, and friend.

As a rabbi who confronts every kind of illness, trauma, disability, and loss, I have not seen a more complete and exhaustive guide than this book on how we can all help each other when we are in need of a friend.

Letty is insightful, intuitive, generous, kind, empathetic, warm hearted, and loving. She is refreshingly self-revealing in this book and so the book is also an autobiographical chronicle, which gives the reader permission to be vulnerable and to share with our own loved ones our vulnerabilities and needs.

She was moved to write this volume after being diagnosed with breast cancer in 2009. During and after treatment Letty was struck by how her family and friends reacted to her, how awkward some were and how others understood what she needed and how to help, support and nurture her.

In her research she spoke with more than 80 fellow patients, family and friends who had had cancer, heart disease, HIV/AIDS, Alzheimer’s, Crohn’s Disease, diabetes, MS, Parkinson’s Disease, mental illness, dementia, catastrophic financial ruin, and the death of children. She interviewed doctors, nurses, and hospital workers, clergy of various faith traditions, and complete strangers. She learned the Do’s and Don’ts of interacting with the ill and their families, that there is no one template on how to behave, that everyone has different needs, and that sensitive friends will thoughtfully think through what makes sense for the individuals they love and what are their unique needs, and then behave accordingly.

“The stories I collected from others,” she wrote, “helped me understand my own reactions and fueled my determination to be a better friend to my ailing friends. Among other lessons, I learned that it’s not enough to be a good hearted person if you’re oblivious to the pain in someone’s eyes; that friendship can nourish, help, and heal but also disappoint and suffocate. With every interview I marveled at how thin and permeable is the membrane between good intentions and bad behavior, how human it is to be both strong and vulnerable, and how people process the sickness, stress, and sorrow of their friends in many different ways.”

Letty considers every conceivable aspect of how to refine the art of friendship when a dear one becomes ill or suffers loss. She reviews “Goofs, Gaffes, Platitudes, Faux Pas, Blunders, Blitherings – and Finding the Right Words at the Right Time.” She reflects on what to ask of a patient and what to avoid saying. She offers a list of “Ten Commandments for Conversing with a Sick Friend” and enumerates who should visit and what constitutes a “good visit.” Her list of “Twenty Rules for Good Behavior While Visiting the Sick, Suffering, Injured, or Disabled” is a common sense guide that even those with plenty of sechel are well-advised to review.

Letty considers as well the differences between men and women in their coping with illness, about the importance of being sensitive to a person’s shame and/or need for privacy, and the necessity that friends always “show up.”

She writes: “Entering other people’s truth, I learned that illness is friendship’s proving ground, the uncharted territory where one’s actions may be the least sure-footed but also the most indelible; that illness tests old friendships, gives rise to new ones, changes the dynamics of a relationship, causes a shift in the power balance, a reversal of roles, and assorted weird behaviors; that in the presence of a sick friend, fragile folks can get unhinged and Type A personalities turn manic in order to compensate for their impotence; and that hale fellows can become insufferably paternalistic, and shy people suddenly wax sanctimonious.”

Letty not only talks the talk, but walks the walk. When I was diagnosed with prostate cancer in early 2009 requiring surgery and radiation (I am fine now) just before Letty’s own diagnosis, she was an attentive friend from across the country. Supportive, nurturing and kind I felt seen and cared about that inspires my gratitude still.

What she learned subsequent to her own diagnosis deepened her capacity and understanding not only of what she needed, but what others need. Now she has written a book that offers the reader the benefits of her experience, wisdom and love.

I recommend this volume without reservation.

“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.’”

An Israeli Spring? The next Knesset and the Ultra-Orthodox Chief Rabbinate

27 Thursday Dec 2012

Posted by rabbijohnrosove in Ethics, Israel/Zionism, Jewish History, Life Cycle, Social Justice, Women's Rights

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“An Israeli Spring?”  by Yair Rosenberg in Tablet analyzes the current efforts by moderate religious Orthodox Zionists to wrest control of Israel’s Chief Rabbinate from the ultra-Orthodox.

This is an important article on what is happening politically in Israel before the elections on January 22 that is likely to affect the next government under PM Netanyahu. The issue is whether the ultra-Orthodox Rabbinate will continue to control the office of the Chief Rabbinate and keep Israelis in a strangle-hold on issues of status, conversion, marriage, and burial, among other issues.

A “renegade rabbinic organization called Tzohar” has joined forces with Likud-Yisrael Bateinu (Netanyahu and Avigdor Lieberman’s combined party) and the ultra-Orthodox party Shas to wrest control from the ultra-Orthodox Chief Rabbinate in order to promote a more moderate orthodox Chief Rabbinate thereby excluding ultra-Orthodox parties from the government and relaxing many heretofore restrictive policies overseen by the ultra-Orthodox.

Despite the strong support in the country for Tzohar (meaning “window”), this DOES NOT MEAN RELIGIOUS FREEDOM for Jews in Israel. Even with a more moderate Chief Rabbinate, religious affairs would still be controlled by an Orthodox rabbinate. The article, though excellent in describing the political issues at hand, mis-characterizes the nature of Reform and Conservative Judaism in Israel.

Though originally born out of the Diaspora Jewish experience, both the Israeli Reform and Conservative movements are run by Israelis and are fashioned to Israeli needs, culture and religious/spiritual/moral outlook. As such they are increasingly more and more popular among Israeli secularists.

What is really necessary is the abolition of the Chief Rabbinate altogether along with its strangle-hold over Israeli religious life and the disbursement of government funds almost exclusively to Orthodox institutions.

The following is quoted from the article (the complete article link is below and is well-worth your reading in its entirety):

“The solution in Israel should not be Rotem’s solution or Tzohar’s solution of ‘we will make Orthodoxy more moderate and it will solve everyone’s problems,’ ” said Yizhar Hess, executive director of the Masorti/Conservative Movement in Israel. “This is false! I don’t want to have a moderate Orthodox religious service. Each [movement] has its own identity. That’s how it should be.” In other words, no matter how benign this reformed rabbinate might prove, it would still be an Orthodox rabbinate—one that doesn’t recognize Reform and Conservative rabbis or their marriages and conversions. For Hess, the “smiley face” of the moderate Tzohar rabbi is the façade that masks a more fundamental problem: Israel’s lack of full religious freedom.

‘As well-intentioned as Tzohar’s mission may be … it has no problem with an Orthodox monopoly on Judaism in the State of Israel.’

“As well-intentioned as Tzohar’s mission may be,” argued Rabbi Uri Regev, CEO of Hiddush, an Israeli nonprofit organization promoting religious freedom, “it emerges that to it, American Jewish pluralism is anathema.” In fact, the organization “has no problem with an Orthodox monopoly on Judaism in the State of Israel.”

For these non-Orthodox leaders and their counterparts in America, the rabbinate as currently constituted is an unacceptable entanglement of religion and state. “The institution of the chief rabbinate as a state-funded and empowered agency strikes me as anti-democratic and doomed to failure,” said Rabbi Daniel Nevins, dean of the rabbinical school at the Jewish Theological Seminary. “As for Tzohar, I am impressed by their track record, but if they were granted political power, they too would be tempted to enforce their religious views and practices on the public. Political power corrupts religion; every group is vulnerable to this temptation. The only solution is to discontinue the state regulation of religion and to allow for freedom of conscience and equality of religious practice in Israel.”

Stav and Tzohar are indeed unapologetically Orthodox and make no secret of the fact that they would not recognize non-Orthodox forms of Judaism were they to attain the chief rabbinate. Why, then, do many secular Israelis and their politicians support Tzohar over a pluralistic approach? According to many, the answer is simple: American Judaism and its particular flavors have never made much sense to Israelis, or gained much traction on the ground. Brandeis Professor Yehudah Mirsky, who has written at some length on this question, explains that Israelis and Americans are speaking two very different languages when it comes to Jewish life and practice, which stem from two distinct historical experiences.”

http://www.jidaily.com/513ab?utm_source=Jewish+Ideas+Daily+Insider&utm_campaign=ccec60cf4b-Insider&utm_medium=email

 

My High Holiday Sermons – 5753/2012

30 Sunday Sep 2012

Posted by rabbijohnrosove in Ethics, Health and Well-Being, Holidays, Jewish-Christian Relations, Life Cycle

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You can read each of my High Holiday sermons on the Temple Israel of Hollywood Website – www.tioh.org (Go to “About Us” and click “Clergy” then “From the Clergy Study”). Or click http://www.tioh.org/about-us/clergy/aboutus-clergy-clergystudy

“For a Good and Happy New Year” (Erev Rosh Hashanah) –- I contrast the primary life goals of happiness and goodness and discuss why I believe that happiness is a by-product of the pursuit of goodness. It’s my view that our attitude about our life circumstances and the choices we make are the prerequisites to attaining both a good and happy life.

“Intermarriage and the Survival of Judaism and the Jewish People” (Shacharit Rosh Hashanah) –   After more than three decades serving congregations in San Francisco, Washington, D.C. and Los Angeles I announced, to the shock and surprise of my congregation, my decision to officiate at some intermarriage ceremonies going forward. I described my struggle that led me to this change, and include at the end a post-delivery reflection on the response this sermon inspired. The Jewish Journal of Los Angeles wrote about my decision in the September 28-October 4, 2012 print edition “Rabbi Reverses Interfaith Marriage Policy” (by Julie Gruenbaum Fax, pages 27, 42) http://www.jewishjournal.com/los_angeles/article/rabbi_reverses_interfaith_marriage_policy

“The Blessing of Being Wrong” (Kol Nidre) – We are wrong far more often than most people admit thus preventing us from making necessary changes and doing t’shuvah (repentance). I discuss why I believe acknowledging wrongness is a sign of inner strength, courage and good character.

“I wish You Enough” (Yizkor) – This is a touching and insightful story about a father saying goodbye to his daughter for the last time, as first told by the motivational speaker Bob Perk.

Laughter is Sometimes the Best Medicine

01 Wednesday Aug 2012

Posted by rabbijohnrosove in Ethics, Health and Well-Being, Life Cycle, Quote of the Day, Social Justice

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On the occasion of his son’s bar mitzvah a father offered this blessing concerning the importance of laughter as an agent in healing the world of its cruelty and injustice:

“Let your laughter be world-enveloping; a tonic against the pompous and the proud; a slingshot in the bully’s eye. Let it poke glorious holes in the narrow-minded zealotry of fanatics and extremists and absolutist goons who want the world to subscribe to their small-minded views regardless of the human lives it costs. Let your humor be a form of tikun olam, healing of the world.”  (Barry Smolin to Milo – June 9, 2007)

Media Line News posted this video today covering an international conference of clowns in Haifa, Israel who use humor, parody, silliness, and other techniques to lift the hearts of children and their families burdened by illness. It is an uplifting story.

VIDEO:  LAUGHTER — PROVEN TO BE THE BEST MEDICINE http://media.themedialine.org/media/120724_clown.wmv

Here are some worthwhile quotes concerning pain, laughter, silliness, joy, and service to others:

“Laughter is carbonated holiness.” (Anne Lamott, writer)

“The secret of joy is the mastery of pain.” (Anais Nin, writer)

“Finding true joy is the hardest of all spiritual tasks. If the only way to make yourself happy is by doing something silly, do it.” (Rebbe Nachman of Bratslav)

“I slept and dreamt that life was joy. I awoke and saw that life was service. I acted and behold, service was joy.” (Rabindranath Tagore, philosopher, writer, composer, painter, Nobel laureate)

 

 

Who Are You? D’var Torah Bemidbar

24 Thursday May 2012

Posted by rabbijohnrosove in Divrei Torah, Health and Well-Being, Holidays, Life Cycle, Musings about God/Faith/Religious life

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Mi at – “Who are you?” (Ruth 3:9) – So asked Boaz. It is a question that every human being asks from time to time. Especially on this weekend of Shavuot, of the great meeting between Israel and God on the mountain, we ask ourselves individually and as a community – “Who am I/Who are we” in this time and place, at this stage of our lives, as individuals, as a people, and as a nation.

This Shabbat we begin the fourth book of the five books of Moses, Bemidbar (Numbers; lit. “in the wilderness”). If the Book of Genesis is about human and tribal origins and beginnings (mirroring childhood), and Exodus is about human freedom (representing the driving force amongst adolescents), and Leviticus is about the need to adjust to the rules and regulations imposed on society in order to live productively (characteristic of young adulthood), then Bemidbar is about the mid-life journey.

In this fourth book we see that the bloom is off the marriage between God and Israel. Doubt, disillusionment and struggle define our people’s lives. We rebel. Our faith is broken. We want to be somewhere else, anywhere else if it brings relief and renewal. We confront our limitations and mortality. We wonder if this is all there is. We’re caught in the unfettered and cruel desert, a vast wilderness of silence. Our hearts pound. The quiet thunders in our ears. We’re alone and afraid. We yearn for safety and solace.

The wilderness of Sinai is far more than a physical location. Bemidbar is a human wasteland, where everything falls apart. We wander, without a shared vision, without shared values, or shared words. Leaders of every kind attempt to lead, but no one is listening and each is marching to the sound of his/her own drummer. Driven by fear and jealousy, ego and greed, the people are moved by basic things; hunger, thirst and lust. God’s transcendence is elusive. The book is noisy, frustrating and painful.

Rabbi Eddie Feinstein has written (“The Wilderness Speaks”, The Modern Men’s Torah Commentary, pps. 202-203):

“Bemidbar may be the world’s strongest counterrevolutionary tract. It is a rebuke to all those who believe in the one cataclysmic event that will forever free humans from their chains. It is a response to those who foresee that out of the apocalypse of political or economic revolution will emerge the New Man, or the New American, or the New Jew. Here is the very people who stood in the very presence of God at Sinai…who heard Truth from the mouth of God…and still, they are unchanged, unrepentant, chained to their fears. The dream is beyond them. God offers them freedom, and they clamor for meat…”

L’havdil – I am not Moses, nor has my experience been his remotely, yet as a congregational rabbi I understand our greatest leader’s burden of leadership. In the course of Bemidbar “everyone in [Moses’] life will betray him. Miriam and Aaron –  his family members – betray him, murmuring against him. His tribe rebels against him… his people betray him in the incident of the ten spies… and finally, even God betrays him [when he hit the rock and lost his dream of ever entering the Promised Land].” (Ibid)

Numbers is a book about burdens, not blessings.

“Everyone has found himself in that excruciating moment when words don’t work – when we try and say the right thing, to heal and to help, but each word brings more hurt. Everyone has tasted the bitterness of betrayal – when no one stands with us, when those who should know better stand against us. Everyone has felt the deep disappointment of the dream turned sour. It could have been so good! I should have turned out so differently! Where did I go wrong? Everyone has tortured himself with the torment Moses feels in Bemidbar. And that’s the ultimate lesson. Listen to the Torah’s wisdom: the agony, the self-doubt, the frustration are part of the journey through the wilderness. Anyone who has ever worn Moses’ shoes or carried his staff – knows the anguish of Bemidbar. But know this, too: You’re not alone. You’re not the first. You’re not singled out. And most of all, you’re not finished. The torturous route through the wilderness does not come to an end. There was hope for Moses. There is hope for us.” (Ibid)

Where does hope come? In the turning of the heart, the turning of a page, the discovery of shared values and shared purpose, of shared life, and shared listening, and shared doing. In Deuteronomy, the fifth and last of the five books of Moses (representing our senior years when we begin to integrate who we are and rediscover our greater purpose), we’ll hear Sh’ma Yisrael – Listen O Israel.

In Devarim (Deuteronomy), “words” return and we’re able to share as a people in listening to God’s voice and to each other. In this, there is hope yet to come.

Shabbat shalom.    

Art and Healing Go Hand in Hand

06 Sunday May 2012

Posted by rabbijohnrosove in Art, Health and Well-Being, Life Cycle, Quote of the Day

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After I posted this morning my piece, “Music and the Arts – A Spiritual Necessity” my cousins, Susan and Leonard Nimoy, passed along to me the following video link from CBS News on the extraordinary modern art collection hanging on the walls of the Cedars-Sinai Medical Center in Los Angeles.

In explaining the significance of art and medicine, one physician said that “artwork and doctor’s work complement each other.” Leonard remarked that a “hospital should be sterile physically, but not emotionally or intellectually.” And the piece ended with the reporter saying, “Even the walls are therapeutic!”

A terrific story once more emphasizing the importance of art as a necessity in life – http://www.cbsnews.com/video/watch/?id=7407646n&tag=stack

The Soul’s Yearning to be Near God – D’var Torah Parashat Sh’mini

19 Thursday Apr 2012

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

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Our sages debate the nature of the sin that was so grave that Nadav and Avihu, Aaron’s sons, died after they offered alien fire before God. The text says of their fate Vatetze esh mi lifnei Adonai va-tochal otam vayamutu – “And fire came forth from God and consumed them, and thus they died.” (Leviticus 10:2)

Some commentators conclude that Nadav and Avihu were guilty of excessive drinking, arrogance and disrespect of their High Priest father when they offered a sacrifice in the holy precinct in his place, based on juxtaposition of events and midrashic thinking.

Others, however, assert that Nadav’s and Avihu’s sin wasn’t a sin at all. Their death, they say, came as a consequence of  their excessive passion for God (Hitlahavut) and of their yearning for unification with the Holy One and annulment of their individual selves into the greater Divine Self (Yihud – Bitul Hayeish).

These commentators based their view on their reading of Leviticus 16:1 describing the scene after the fact; Vayidaber Adonai el Moshe acharei mot sh’nei b’nei Aharon b’karvatam lifnei Adonai vayamutu (“The Lord spoke to Moses after the death of the two sons of Aaron who died when they drew too close to the presence of YHVH.”)

Noting the difference between the verbal Hif’il causative form b’hakrivam (“when they brought close their offering”) as opposed to the Pa’al activist form b’karvatam (“when they came too close”) Rabbi Isaiah Horowitz (Prague – 17th century) emphasized that it was not that they brought an unauthorized sacrifice that sealed their fate, but rather, that they themselves entered into the holy inner precinct where God’s Presence “dwelt” and no Israelite except the High Priest Aaron was permitted to step foot.

Corroborating this view, Rabbi Abraham Saba, who fled Cordoba during the years of the Spanish Inquisition, and who in that tragic period in Jewish history suffered the loss of two of his own sons, said that Nadav and Avihu’s plight was similar to that of Rabbi Ben Azzai, one of the four Talmudic sages who entered into the garden of mystical speculation (Talmud, Hagigah 14b). In that famous legend it’s written that “Ben Azzai looked and died” because in coming too close to God’s fiery Presence, he was spiritually unprepared and perished.

Rabbi Horowitz is quick to say, however, that the souls of Nadav and Avihu (and by extension Ben Azzai) were not destroyed nor denied a place in Eternity; only that their souls and their bodies separated, as occurs at death.

For me, I prefer the view that Nadav’s and Avihu’s deaths were not caused by their sin, but by their soul’s yearning to be close to God. Their fatal flaw was in their naivete about the consequences. The inner sanctum is a place of great danger to any mortal being, which is why God warned Moses Lo tuchal lirot et panai ki lo yirani ha-adam va-chai – “You cannot see My face, for the human being may not see Me and live.” (Exodus 33:20)

Back to Aaron. His response following his sons’ deaths was as any parent who suffers the loss of a child.  Vayidom Aharon – “And Aaron was silent.” (Leviticus 10:1-3). The sense of the Hebrew connotes an especially devastating silence. Vayidom is more than mere quiet and passive speechlessness, so says Professor Andre Neher (France, 20th century), who described Aaron’s silence as total “petrification.”

Moses, however, did not understand. He said to Aaron, allegedly quoting God, that “through those near to Me I show Myself holy.” We have to ask, what kind of a message of consolation is this to a man who just lost his children?

For the first time Aaron rejects Moses’ explanation. Dr. Neher explained this way: “We can accept God’s silence, but not that other people should speak in God’s place.” Not even Moses. In other words, avoid theological justifications for God when tragedy strikes.

For consolation Aaron turned away from his brother and directly to God because Moses didn’t understand Aaron’s suffering.

Rashi says that soon thereafter Moses “admitted his mistake and [to his credit] was not ashamed to say, ‘I didn’t know.’” The midrash elaborated emphasizing Moses’ humility and contrition, saying that  “Moses issued a proclamation throughout the camp and said: I misinterpreted the law and my brother Aaron came to put it right.”

Despite Moses’ exalted position in Judaism, tradition ascribes to Aaron, the man who knew grief, to be the one who would set the laws of mourning for generations to come.

Among the most important mitzvot listed in the Talmud is Mitzvah b’shtika – The mitzvah of mourning and visiting mourners is silence mirroring the response of Aaron himself.

Shabbat Shalom.

 

 

 

 

Jessica Fishman’s Sad Story and the Threat to Israel’s Civil Society

07 Tuesday Feb 2012

Posted by rabbijohnrosove in Ethics, Israel/Zionism, Jewish History, Life Cycle

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Jessica Fishman’s story will break your heart. She is a young Jewish woman from Minnesota whose father was President of their Conservative synagogue and mother was President of Hadassah. Jessica was a Jewish day school student and attended services every Shabbat. As a teen she traveled to Israel, fell in love with the country and made aliyah at the age of 22. Though beyond the age of military service, she volunteered in the Israeli army for two years. She met a young man, fell in love and was engaged to be married. Then her troubles began.

Jessica’s fiancé and his family wanted her to convert to Judaism with an Orthodox rabbi because her mother had converted to Judaism with a Conservative rabbi. They worried that  Jessica’s future children would not be considered Jewish by the Israeli Orthodox rabbinate and could never marry here.

Jessica refused to undergo conversion, saying; “This so upset me that these rabbis would define my identity for me.”

The tension was too much, and she and her boyfriend ended their engagement.

Jessica felt abandoned and disillusioned despite all she had given of herself to the state of Israel. After living here for seven years, she returned to Minnesota and explained, “I no longer feel that this is my home. I feel unwanted, not accepted,…it’s as if they spit in my face.”

Jessica’s story is only one recent example of the destructive impact the ultra-Orthodox rabbinate is having on Israeli society. The unholy alliance between religion and state has emboldened the ultra-Orthodox to impose themselves in more and more areas of Israeli life including the demand that certain bus lines running through Orthodox neighborhoods have separate seating for men and women with women seated in rear of the bus, nearly complete control of the Western Wall plaza by the Chief Rabbi of the Kotel, and incidents such as that which occurred last December in Beit Shemesh when Chareidi Orthodox thugs spit on an Orthodox 8 year-old little girl who was not dressed modestly enough for their taste.

Not unrelated were the massive protests last summer when hundreds of thousands of Israelis protested the squeezing of the middle class in cities all around the state. The protesters complained about not being able to make ends meet, all the while Orthodox religious institutions serving only 25% of the population who don’t work, don’t pay taxes and don’t serve in the military are being massively subsidized by the government.

In response to the Israeli protests, Prime Minister Netanyahu appointed a commission led by Professor Manuel Trajtenberg, the chair of the Higher Education Planning and Budget Committee in the Knesset, to examine and propose solutions to Israel’s economic problems. Among other things, the commission made recommendations to integrate ultra-Orthodox men into the work force, enforce core curriculum in Orthodox religious schools and to limit funding for yeshivas. (See http://en.wikipedia.org/wiki/Trajtenberg_Committee  for details.)

It came as no surprise that the commission’s recommendations met with fierce opposition by the ultra-Orthodox religious parties. However, in a national survey only 22% of the country opposed the recommendations. 90% of secular Jews supported it as did even 67% of the religious population, as well as 75% of Likud and virtually 100% of Labor and Kadima supporters.

Why are these recommendations so important? First, they aim to ease the financial burden of Israel’s constricted middle class while also leveling the playing field for all members of Israeli society, including the ultra-Orthodox; and second, they would break the stranglehold of the ultra-Orthodox religious parties over many parts of Israeli life. However, because of the threat of the ultra-Orthodox religious parties to leave the government coalition, these recommendations have been frozen.

For more information on this danger to Israel’s civil society no less significant than the threat from without by Israel’s enemies, I recommend spending spend time looking at the web-site of Hiddush, an organization led by Rabbi Uri Regev that is committed to the separation of church and state (http://hiddush.org/).

L’shalom mi’y’rushalayim.

One more Reason the Israeli Reform Movement is so Important to Israel and World Jewry

28 Monday Nov 2011

Posted by rabbijohnrosove in Israel/Zionism, Life Cycle, Stories

≈ 1 Comment

The following letter was sent by Anat Hoffman, the Executive Director of the Israel Religious Action Center of Reform Judaism (IRAC), the social justice arm of the Israeli Reform movement.

Anat is one of my personal heroines. She is not only brilliant but indefatigable in striving to fulfill the mitzvah – Tzedek tzedek tirdof (Justice justice shall you pursue – Deuteronomy 16:20). The injustice and indecency of this Orthodox Rabbi and this regressive and inhumane practice that is growing in Israel should outrage any one with a conscience.

Dear Friends of IRAC,

Rosie, a teacher who lives in a small town in the Negev desert, is a single mother who lost her father at the beginning of the year. The family decided to bury him in the nearby town of Ofakim. Rosie spent the night writing a eulogy for her father that she was going to read at the funeral

When they arrived at the cemetery there was a mechitza, a barrier, separating her from her brother and all the other men attending the funeral. When her turn came to speak, the officiating rabbi asked her brother to read the eulogy instead because he said “In our tradition women are not allowed to speak at funerals.” Rosie’s brother refused, saying that she should be the one to read it, since this is what their father wanted but the rabbi refused and suggested to read the eulogy himself. Rosie protested and cried from behind the partition “Are you going to say ‘My beloved father’?”

Rosie did not keep quiet and told her story at a Knesset conference on segregation this month. She wept sharing her pain and frustration at not being able to say goodbye to her father and at having her own words, written during one of the hardest moments of her life, taken away from her. Though missing a day of work was a financial burden for her, she came to testify because she never wants women to be humiliated like this again. With the help if IRAC’s lawyers she is suing the chevre kadisha, burial society, of Ofakim to show that this practice must stop immediately. This past Thursday Rosie went on the most popular radio show in Israel to talk about her upcoming court case. The broadcaster asked her to read her eulogy on air. Millions of Israelis got to hear her words and her voice.

Segregation and exclusion of women has spread like wildfire to many aspects of public life; post offices, buses, and supermarkets and now it has even reached the arena of public death. We at IRAC have been like firefighters, vigilantly putting out fires wherever they pop up. Unfortunately, Rosie’s story is not an isolated one. We have received complaints about segregation in cemeteries from Netanya, Petach Tikva, Tiberias, Yavne, and Jerusalem. Some of these women are not even allowed next to the gravesites of their loved ones because some rabbis see it as inappropriate. IRAC is collecting stories from other women so we can deal with this issue on a national scale. Segregation at funerals affects all Israelis and they are not willing to stand it anymore.

These new fires will not stop us. My helmet is on and my water hose is ready.

L’shalom,

Anat Hoffman

 

 

 

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