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Rabbi John Rosove's Blog

Category Archives: Musings about God/Faith/Religious life

Temple Israel Rabbis’ High Holiday Sermons – 2017/5778

02 Monday Oct 2017

Posted by rabbijohnrosove in American Jewish Life, American Politics and Life, Divrei Torah, Ethics, Holidays, Inuyim - Prayer reflections and ruminations, Jewish History, Jewish Identity, Musings about God/Faith/Religious life, Social Justice, Women's Rights

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For those interested, the High Holiday sermons for our three rabbis at Temple Israel of Hollywood, Rabbi Michelle Missaghieh, Rabbi Jocee Hudson, and me are available on line at http://www.tioh.org/worship/rabbis/clergystudy.

The Themes of our sermons are as follows:

Rabbi John Rosove’s High Holyday Sermons:

  • “Hineni-Here I Am” – Ten Life Strategies – Five Jewish Virtues – One Set of Skills – Rosh Hashanah 5778 (Watch on YouTube )
  • “We the People” – Kol Nidre 5778  (Watch on YouTube )
  • “This Moment of Reunion – Yizkor Yom Kippur 5778  (Watch on YouTube )

Rabbi Michelle Missaghieh’s High Holyday Sermons:

  • “Listening Deeply In a Divided Time” – Rosh Hashanah 5778
  • “Communicating in a Fractured World” – Yom Kippur 5778  (Watch on YouTube )

Rabbi Jocee Hudson’s High Holyday Sermons:

  • “It’s All Interconnected: Intersectionality in Torah and Today’s Times” – Rosh Hashanah 5778
  • “Let Me Lie by Still Waters” – Rosh Hashanah 5778

 

 

The Power of Kol Nidre

28 Thursday Sep 2017

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

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Though the chanting of the Kol Nidre text is the iconic moment of the evening service on Yom Kippur, the words of this Aramaic legal formula are less important than the dramatic occasion in which the Kol Nidre is the central element.

The congregation enters the Sanctuary on that holiest of nights and is stunned to see an empty open ark devoid of Torah scrolls. Normally the Aron Hakodesh (The Holy ark) is filled with sifrei Torah – the Torah scrolls are what make the Ark “holy” (Kadosh). Without Torah scrolls the Aron’s meaning changes. In Hebrew, “Aron” is an “ark,” a “closet,” and a “casket.” Looking into an empty Ark is as if we are peering into our own coffins and confronting our limitations and mortality.

The High Holidays, however, offer a reprieve. The liturgy reminds us that prayer (i.e. praising and celebrating God and life), teshuvah (i.e. turning and returning to lives of meaning in relationship with others, with Torah, the Jewish people, nature, and God), and tzedakah (i.e. restoring justice into human affairs) are available to us at any time. Despite whatever has drawn us away from our core Jewish values during the year, we can recommit in this season to living our lives with greater dignity and meaning. We can turn our lives around. Fate need not necessarily determine our destiny. We can change, evolve, and grow. We can be elevated and worthy to stand with dignity before God on this holiest of days.

The Chassidim teach that if one wishes to walk east when one is walking west, all that’s necessary is to turn around.

G’mar chatimah tovah.

 

 

 

 

The Central Personal Challenge of the High Holiday Season

27 Wednesday Sep 2017

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

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The primary responsibility of the Jew during the ten days between Rosh Hashanah and Yom Kippur is teshuvah.

I have posted here classic rabbinic text for study and contemplation during these days. I wish for everyone the strength and courage to confront that which prevents us from being close to the people we love, friends, community, the Jewish people, Torah, and God.

“Repentance must be preceded by the recognition of seven things: (1) the penitent must clearly recognize the heinousness of what s/he has done… (2) S/he must be aware that his/her specific act was legally evil and ignominious… (3) S/he must realize that retribution for his/her misdeed is inevitable… (4) S/he must realize that his/her sin is noted and recorded in the book of his iniquities… (5) S/he must be fully convinced that repentance is the remedy for his/her sickness and the road to recovery from his/her evil deed… (6) S/he must conscientiously reflect upon the bounties the Creator had already bestowed upon him/her, and how S/he had rebelled against God instead of being grateful to the Eternal… (7) S/he must strenuously persevere in keeping away from the evil to which s/he had been addicted and firmly resolve in his/her heart and mind to renounce it. – Bachya ibn Pakuda, Duties of the Heart 7:3 

“What is t’shuvah? It is when a sinner abandons his/her sin and removes it from his/her thoughts, and resolves in his/her heart not to do that deed again.  As it says, “Let the wicked person forsake his/her way, and the unrighteous one his/her thoughts.” (Isaiah 55:7)  And so s/he repents for the past.  As it says, “After I turned away, I repented.” (Jeremiah 31:18)  And s/he will call the Knower of secrets to testify against him/her that s/he will never again return to this sin.  As it does not say, “Nor shall we say ever again to the work of our hands, ‘You are our God’ (Hosea 14:4). And s/he must confess in words these things that s/he has resolved in his/her heart. – Maimonides, Mishnah Torah, Laws of Repentance 2:2 

It is very praiseworthy for the penitent to confess publicly and announce his/her sins, and reveal to others the transgressions he committed against his/her fellow.  S/he should say to them, “Truly I have sinned against so-and-so by doing such-and-such.  But now I am turning and repenting.” Everyone who is arrogant and doesn’t reveal but rather conceals his/her sins – his/her t’shuvah isn’t complete.  As it says, “One who conceals his transgressions does not succeed.” (Proverbs 28:13) – Maimonides, Mishnah Torah, Laws of Repentance 2:5 

“What is complete t’shuvah?  When one comes upon a situation in which s/he once transgressed, and it is possible to do so again, but s/he refrains and doesn’t transgress on account of his/her repentance. – Maimonides, Mishnah Torah, Laws of Repentance 2:1 

“Humility is the root and beginning of repentance.” – Bachya ibn Pakuda 

“Rabbi Eliezer said, “Repent one day before your death.” His disciples asked him, “Does then one know on what day s/he will die?”  “All the more reason s/he should repent today, lest s/he die tomorrow.” –  Babylonian Talmud, Shabbat 53a 

“Great is repentance, for it brings healing to the world… When an individual repents, s/he is forgiven, and the entire world with him.” Babylonian Talmud, Yoma 86b 

“How wonderful is the moral perspective that arises from this great responsibility – a responsibility for all of existence, for all worlds. We have the power to bring favor and light, life, joy, and honor in these worlds. This occurs when we follow the straight path, when we strengthen and gird ourselves with a pure fortitude and conquer paths of life that are good and admired, when we advance and go from strength to strength…. YYet it is also in our power to bring pain to every good portion, when we debase our souls and corrupt our ways, when we darken our spiritual light and suspend our moral purity.” – Rabbi Abraham Isaac Cook, Orot HaKodesh vol. III, p. 63

G’mar chatimah tovah. May you be sealed in the book of life.

 

 

 

 

“Why Judaism Matters” – My New Book is Now Available on Amazon.com

24 Sunday Sep 2017

Posted by rabbijohnrosove in American Jewish Life, American Politics and Life, Book Recommendations, Ethics, Health and Well-Being, Holidays, Israel and Palestine, Israel/Zionism, Jewish History, Jewish Identity, Musings about God/Faith/Religious life, Social Justice

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“Why Judaism Matter – Letters of a Liberal Rabbi to His Children and the Millennial Generation” with an Afterword by Daniel and David Rosove is now available for purchase on Amazon.com (publishing date – October 10). This book is a collection of thirteen letters offering a common sense guide and roadmap for a new generation of young men and women who find Jewish orthodoxy, tradition, issues, and beliefs impenetrable in 21st Century society. It is published by Jewish Lights Publishing, a division of Turner Publishing.

I have addressed this book of letters to millennials specifically, but this volume is also for their parents and grandparents, the younger generation of college-age Jews, and non-Jewish partners and spouses of Jews who are interested in the possibility of living meaningful and vibrant Jewish lives.

I invite you to purchase this book and share it with those you love.

Endorsements

“Rabbi John Rosove addresses his intellectual and well-reasoned investigation of faith to his own sons, which sets this book apart for its candor and its ability to penetrate not only the mind but also the heart.” – Matthew Weiner, creator of the AMC series Mad Men, and writer and producer on the HBO drama series The Sopranos. Matthew has earned nine Primetime Emmy Awards.

“John Rosove does what so many of us have struggled to do, and does it brilliantly: He makes the case for liberal Judaism to his children. As Rosove shows, liberal Judaism is choice-driven, messy, and always evolving, “traditional” in some ways and “radical” in others. It is also optimistic, spiritual, and progressive in both personal and political ethics. Without avoiding the hard stuff, such as intermarriage and Israel, Rabbi Rosove weaves all of these strands together to show the deep satisfactions of living and believing as a liberal Jew. All serious Jews, liberal or otherwise, should read this book.” – Rabbi Eric H. Yoffie, President Emeritus of the Union for Reform Judaism and a regular columnist for the Israeli daily newspaper Haaretz.

“Rabbi John Rosove has given a gift to all of us who care about engaging the next generation in Jewish life. The letters to his sons are really love-letters from countless voices of Jewish wisdom across history to all those young people who are seeking purpose in their lives. From wrestling with God, to advocating for peace and justice in Israel and at home, and living a life of purpose, this book is a compelling case for the joy of being Jewish.” – Rabbi Jonah Pesner, Director of the Religious Action Center of Reform Judaism in Washington, D.C.

“Rabbi John Rosove gets it. Here is a religious leader not afraid to tell it like it is, encapsulating for his audience the profound disaffection so many young Jews feel towards their heritage. But instead of letting them walk away, he makes a powerful case for the relevance of tradition in creating meaningful lives. In our technology-saturated, attention-absorbing age, Rosove offers religion-as-reprieve, his fresh vision of a thoroughly modern, politically-engaged and inclusive Judaism.” – Danielle Berrin, columnist and cover-story journalist for the Los Angeles Jewish Journal, commentator on CNN and MSNBC, and published work for The Guardian, British Esquire, and The Atlantic.

“Rabbi Rosove’s letters to his sons are full of Talmudic tales and practical parables, ancient wisdom with modern relevance, spiritual comfort, and intellectual provocation. Whether his subject is faith, love, intermarriage, success, Jewish continuity or the creation of a meaningful legacy, you’ll find yourself quoting lines from this beautiful book long after you’ve reached its final blessing.” – Letty Cottin Pogrebin, writer, speaker, social justice activist, author of eleven books including Debora, Gold, and Me: Being Female & Jewish in America, a founding editor of  Ms. Magazine, a regular columnist for Moment Magazine, and a contributor of op-eds in the New York Times, Washington Post, Boston Globe, Philadelphia Inquirer, Toronto Star, and LA Times, among other publications.

“If you’re a fellow Reform millennial, give yourself the gift of John’s insights. This book is written in a breezy, gentle, readable style that is welcoming without losing sharp insight. It was so enjoyable and refreshing to read and persuasive without ever being pushy. Rosove managed to do what only a truly worthy slice of kugel or chance viewing of Fiddler has done for me; reactivate my sense of wonder and gratitude about being Jewish. I’m a huge fan of WJM.” – Jen Spyra, staff comedy writer on The Late Show with Stephen Colbert (CBS), former senior writer for The Onion, actress, and stand-up comedian. Jen’s writing has appeared in The New Yorker, The Wall Street Journal, The New York Daily News, and The Daily Beast, and has been featured by The Laugh Factory Chicago’s Best Standup Show Case.

“Rabbi Rosove has written a wonderful book, a love letter to his children, and through them, to all our children. Prodigiously knowledgeable, exceedingly wise, and refreshingly honest, Rabbi Rosove has described why Judaism Matters. It should serve as a touching testament of faith, spanning the generations for generations to come.” – Rabbi Ammiel Hirsch, Senior Rabbi of Stephen Wise Free Synagogue in NYC, former Executive Director of the Association of Reform Zionists of America-World Union for Progressive Judaism, author of One People, Two Worlds: A Reform rabbi and an Orthodox rabbi explore the issues that divide them with Rabbi Yaakov Yosef Reinman.

“Rabbi Rosove has written a book of the utmost importance for our time. It is an imperative read for all those who struggle with the changing and evolving attitudes towards belonging, behavior and belief.  His analysis, stemming from deeply personal contemplation and decades of rabbinic experience, offers clear yet sophisticated approaches to tackling the challenges facing this generation and those to come. This book offers a treasure of wisdom through the lens of Jewish texts – both ancient and modern – which help to frame life’s major issues taking the reader from the particular to the universal. Israel is one of the most complicated of issues and he bridges the divide between Israel’s critics and staunch supporters and moves beyond the conversation of crisis for the millennial generation.” – Rabbi Joshua Weinberg, President of the Association of Reform Zionists of America

“John Rosove’s letters to his sons based on his life, philosophy, and rabbinic work address what it means to be a liberal and ethical Jew and a lover of Israel in an era when none are automatic. He writes in an unassuming personal style steeped in traditional texts as he confronts conflicts of faith and objectivity, Zionist pride and loving criticism of the Jewish state, traditional observance and religious innovation. He is never gratuitous and invites his readers into his family conversation because what he says is applicable to us all.” – Susan Freudenheim, Executive Director of Jewish World Watch,  journalist, former managing Editor of the Los Angeles Jewish Journal, and a former editor at the Los Angeles Times.

A Prayer for the Jewish New Year 5778

19 Tuesday Sep 2017

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

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RH fruits and symbols
May we hold lovingly in our thoughts / those who suffer from tyranny, subjection, cruelty, and injustice, / and work every day towards the alleviation of their suffering.
 
May we recognize our solidarity / with the stranger, outcast, downtrodden, abused, and deprived, / that no human being be treated as “other,” / that our common humanity weaves us together / in one fabric of mutuality, / one garment of destiny.
 
May we pursue the Biblical prophet’s vision of peace, / that we might live harmoniously with each other / and side by side, / respecting differences, / cherishing diversity, / with no one exploiting the weak, / each living without fear of the other, / each revering Divinity in every human soul.
 
May we struggle against institutional injustice, / free those from oppression and contempt, / act with purity of heart and mind, / despising none, defrauding none, hating none, insulting none / cherishing all, honoring every child of God, every creature of the earth.
 
May the Jewish people, the State of Israel, and all peoples in The Land / know peace in this New Year, / And may we nurture kindness and love everywhere.
 
Prayer composed by Rabbi John Rosove – Temple Israel of Hollywood, Los Angeles

This is the midnight hour

17 Sunday Sep 2017

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

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At the midnight hour after Shabbat that precedes Rosh Hashanah, the Jewish community gathers as the Gates of Heaven begin to open to receive the petitions of forgiveness of the community.

Each year we change our Torah mantles to white symbolically revealing the deepest purpose of these High Holidays, to do Teshuvah, to turn away from an alienated life and to return to our loved ones, community, Torah, one’s own soul, and to God.

The moment is pregnant with possibility, as these verses suggest:

This is the midnight hour. / The Psalmist said: “At midnight I rose to acclaim you” (116:62). / We, who are his descendants, would follow this tradition. / For midnight belongs neither to today nor to tomorrow.

It is a moment alone in time. / It is an interval with a magic all its own. / As we grow weary with the weight of the late hour, / We become introspective, / Concerned with the nature of life; / Especially our own.

Time is fleeting. / Midnight becomes tomorrow. / A day is behind us / And the New Year beckons. / How shall we use our days? / What is the meaning of our lives, our goodness, our power? / Shall we use them only for ourselves / Or for the good of others? / This midnight service summons us / to the true purpose of life.  

Summer is passing. / The days grow shorter. / The sounds and colors of nature, / The stirring of the wind, / Speak to us of changes in the world, in life, / And in a human being’s course on earth.

Now is the time for turning. / The leaves are beginning to turn / From green to red and orange. 

The birds are beginning to turn / And are heading once more towards the south. / The animals are beginning to turn / To storing their food for the winter.

For leaves, birds, and animals / Turning comes instinctively. / But for us turning does not come so easily. 

It takes an act of will for us to make a turn. / It means breaking with old habits. / It means admitting that we have been wrong; / And this is never easy.

It means losing face; / It means starting all over again; / And this is always painful.

It means saying: I am sorry. / It means recognizing that we have the ability to change. / These things are terribly difficult to do.

But unless we turn, / We will be trapped forever in yesterday’s ways.

Author of above poem unknown.

 

 

 

Photographs by Rabbi Michelle Missaghieh

Overcoming Despair and Beginning Again

11 Monday Sep 2017

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

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The central theme of the High Holidays is teshuvah, a restorative process that brings us back to ourselves, to our families and friends, to our community, to humanity, to the natural world, to Torah, and to God. Teshuvah demonstrates the power of hope, that who we are today need not be who we become tomorrow.

Teshuvah is a step-by-step process of turning and re-engaging with our inclinations, the yetzer hara-the evil urge that’s propelled by desire, lust, and self-centered needs and our yetzer tov-the good inclination that is inspired by humility, gratitude, generosity, and kindness.

The beginning in the teshuvah process is, however, despair, hopelessness, and sadness, the feeling that we’re stuck and can’t change the nature, character, and direction our lives have taken us.

Judaism rejects pessimism, cynicism, and everything that impedes personal transformation and a hopeful future.

In the story of Jonah, to be read as final scriptural portion on the afternoon of Yom Kippur, we read the tale of the prophet’s descent into despair and what’s required for him to change direction and restore a hopeful self.

Jonah is an unrealized prophet who runs away from himself, from civilization, and from God. Every verb used in his journey is the language of descent (yod-resh-daled). He flees down to the sea. He boards a ship and goes down into its dark interior. He lies down and falls into a deep sleep. He is thrown overboard down into the waters. A great fish swallows him and he finds himself down in its belly where he remains in utter darkness for three days and nights until his despair forces him, at last, to choose to live and not to die. Then he cries out to God to save him.

God responds and the great fish vomits Jonah out onto dry land. Jonah agrees this time to do God’s bidding and preach to the Ninevites to repent from their evil ways. The town’s people put on sack cloth and ashes and promise to change.

Jonah, however, still believes that change is impossible and the Ninevites are destined to failure. God chastises Jonah for his pessimism and lack of faith, for his self-centered concern for himself and not the well-being of others.

Teshuvah is difficult and challenging. It’s a dramatic break from the past, our refusal to remain stuck. It’s for the strong of mind, heart and soul, for those willing to work hard and transcend their suffering and fear of failure, to get up every time, to own without defense and excuse what we do and what we’ve become, to acknowledge all of it, to apologize to ourselves and to others without conditions that we are responsible and at fault, and to recommit to our struggle step-by-step, patiently, one day at a time, one hour at a time, one moment at a time to turn our lives around.

When successful, teshuvah is restorative and utopian, for it enables us to return to our best selves, to the place of soul, to the garden of oneness.

Rabbi Joseph Soloveitchik wrote that in teshuvah we’re able even to transcend time: “The future has overcome the past.”

Originally published – September 13, 2015

 

The Time for Forgiveness is Now!

03 Sunday Sep 2017

Posted by rabbijohnrosove in American Jewish Life, Ethics, Health and Well-Being, Holidays, Musings about God/Faith/Religious life, Stories

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Forgiveness (i.e. forgiving others and forgiving ourselves) may be the most difficult challenge we ever have to face. However, we often make it more difficult than it needs to be because we misunderstand what forgiveness is and is meant to do.

Forgiving others doesn’t mean excusing their bad behavior or forgetting that they wronged us. Even if people who hurt us don’t apologize to us and even if they continue to justify what they did that is contrary to what we believe actually happened, we ought to forgive them not for their sake but for ours. Forgiveness means “letting go” of resentments because these negative and toxic feelings are damaging to us.

Having noted this, the ideal goal of forgiveness is to reconcile and reestablish some kind of relationship with the offending “other.” Let me be quick to say, however, that reconciliation isn’t always possible if, for example, the person who harmed us or we harmed is deceased, nor is it always desirable if the “other” is so incorrigible, narcissistic, and damaged that we have no desire for reconciliation.

Here, however, is one positive example of what forgiveness can do.

A woman in her 70s hadn’t spoken with her sister in forty years. Out of the blue one day her sister called to tell her that she was dying and wanted to see her. They met, her sister apologized for the wrong that caused the breach so long before, and asked for forgiveness. They wept together and reconciled. After her sister died the woman felt a heavy burden lifted from her heart, and the love she once felt for her sister returned.

There is no time like the present (in this season of Elul before Rosh Hashanah in particular) to summon the courage, take the risk, and seek forgiveness from those we’ve wronged even if the event occurred many years ago. Hopefully, those who wronged us will do the same. There is no expiration date nor is there a statute of limitations on forgiveness.

Michael McCullough extends the principles of forgiveness to groups, communities, and nations:

“The forgiveness instinct … can change the world. Groups can be helped to forgive other groups, communities can be helped to forgive other communities, …and nations can even be helped to forgive other nations. Leaders… can offer apologies on behalf of their people to groups with whom they’ve been in conflict. They can also offer … remorse and empathy for the suffering of another group, and they can provide compensation to groups of people whom they’ve harmed – just as individuals can. When they engage in such gestures, it is often to great effect.” (Beyond Revenge – The Evolution of the Forgiveness Instinct, [Jossey-Bass, San Francisco, 2008] p. 181-2)

Think of the power of Pope John Paul II’s apology to the Jewish people for Christendom’s participation in the Holocaust, the Japanese apology for war atrocities it committed against China and Korea, the United States’ apology to Japanese Americans interred in concentration camps during World War II, and the Irish Republican Army’s apology for the deaths of noncombatants during the war in northern Ireland.

Imagine Prime Minister Netanyahu on behalf of Israel and President Abbas on behalf of the Palestinians taking a similar step and apologizing to the other for the pain and suffering each people caused non-combatants on the other side. If this were to happen, if either took the initiative, I believe that a peaceful resolution of the Israeli-Palestinian conflict is possible.

Longfellow wrote: “If we could read the secret history of our enemies, we should find in each person’s life sorrow and suffering enough to disarm all hostility.”

Note: Selichot (the Holiday in which Judaism teaches that the Gates of Heaven begin to open to receive the petitionary prayers of the community) this year falls on Saturday night, September 16. Those who live in Los Angeles and are unaffiliated are welcome to join us at Temple Israel of Hollywood. We’ll convene for learning with the Rabbis at 8:30 pm considering all aspects of forgiveness, followed by a presentation by Theater Dybbuk on the theme of forgiveness, and then we’ll join together in the mystical service of Selichot in which we will change the Torah mantles on all our sifrei Torah to white. Come dressed in white.  

L’shanah tovah.

 

 

 

 

 

My Top Ten Jewish Books

11 Friday Aug 2017

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

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When people ask me what books I think offer the best understanding of what Jews believe and care most about, I’m often stymied because there are so many.

Nevertheless, as an exercise, I tried this week to make a list of my top ten. All of these have moved me, informed me, changed me, and taught me wisdom, inspired me, and given me insight not only into the Jewish heart, mind, and soul, but into what it means to be a human being and a mensch.

Here are my top ten:

  • The Five Books of Moses – The Hebrew Bible is the foundational text in Judaism. Among the best modern commentaries that I’ve found is Etz Hayim: Torah and Commentary, edited by Rabbi David L. Lieber and published by the Conservative movement.
  • Covenant & Conversation – Numbers: The Wilderness Years by Rabbi Jonathan Sacks is a brilliant commentary and exploration into the fourth of the five books of Moses. Rabbi Sacks brings the Biblical past into the present and shows how the Book of Numbers is among the world’s most important literary works.
  • A History of the Jews by Paul Johnson – There are many fine Jewish histories. I chose Johnson’s because it is both descriptive and inspirational. For example, he wrote: “No people has ever insisted more firmly than the Jews that history has a purpose and humanity a destiny … The Jews, therefore, stand right at the center of the perennial attempt to give human life the dignity of a purpose.”
  • Pirkei Avot – Sayings of the Sages – An ethical tractate stuck in the middle of a 2nd century legal code, this series of teachings and maxims is a guide to behavior, attitudes, civility, honor, integrity, faith, aspiration, kindness, peace, humility, generosity, patience, fairness, and the proper use of speech. Of the many commentaries, my favorite is one that comes out of the Orthodox world – Pirkei Avot: Ethics of the Fathers – The Sages’ Guide to Living published by Artscroll.
  • Sefer Ha-Hinukh – Book of Education is attributed to the 13th century Rabbi Aaron ha-Levi of Barcelona (in 5 volumes). This work explains each of the Torah’s 613 commandments in order of appearance. Intended most likely as a text for students to learn the purpose of the commandments and how to live in line with the spirit and values of Torah, it is a superb introduction to Biblical law.
  • Opening The Tanya, Learning the Tanya, and Understanding the Tanya (3 volumes) was written by Rabbi Shneur Zalman of Liadi, the founder of Chabad Lubavitch Chassidism. This three volume text with commentary by Rabbi Adin Steinsaltz explores the complexities, doubts, and drives at the core of the struggle between the Godly and animal souls. Though more than two centuries old, the teachings here are as relevant today as they were when they were written at the end of the eighteenth century.
  • Between God and Man – An Interpretation of Judaism is a selection of writings by Rabbi Abraham Joshua Heschel, among the greatest Jewish scholars, thinkers, theologians, social activists, teachers, and leaders of the 20th century. Rabbi Heschel is a poet of the soul and this work opens the heart, mind, and soul to the relationship between humankind and God as few great thinkers can do.
  • One People, Two Worlds: A Reform Rabbi and an Orthodox Rabbi Explore the Issues That Divide Them is by Rabbi Ammiel Hirsch (Reform) and Rabbi Yosef Reinman (Haredi Orthodox). These two rabbis entered into an 18-month email correspondence after being introduced by a mutual friend on the fundamental principles of Jewish faith and practice. What resulted is “an honest, intelligent, no-holds-barred discussion of virtually every hot-button issue on which Reform and Orthodox Jews differ, among them the existence of a Supreme Being, the origins and authenticity of the Bible and the Oral Law, the role of women, assimilation, the value of secular culture, and Israel.” (the publisher) This dialogue is unprecedented. In the end these two rabbis from very different religious streams found that they not only liked each other but respected each other as well.
  • Not in God’s Name – Confronting Religious Violence by Rabbi Jonathan Sacks explores how religious extremism and violence in Jewish, Christian, and Muslim communities worldwide are corruptions of our respective religious texts and our shared monotheistic tradition.
  • Fragile Dialogue: The New Voices of Liberal Zionism, edited by Rabbis Stanley Davids, Larry Englander, and Hara Person and published by the Central Conference of American Rabbis, includes the reflections of close to forty teachers and thinkers who struggle with a variety of approaches to liberal Zionism that are emerging in the 21st century. Israel has become one of the most polarizing forces in the North American Jewish community resulting in a serious challenge to Jewish unity and the alienation of many Jews from the State of Israel and the Jewish people. This work is an attempt to address those tensions within modern Jewish life and bring clarity to the conversation (to be published in early Fall, 2017).

People often ask me where to begin. It really doesn’t matter. Just begin where you are most interested and allow your heart, mind and soul to carry you forward.

 

Knesset Testimony by URJ President Rabbi Rick Jacobs and WOW Chair Anat Hoffman

29 Thursday Jun 2017

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

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