An invitation in the wake of this election

Dear Congregants and Friends:

We know what he has said. We know what he has done. We have seen evidence of his low-brow tastes, his moral failures and his unethical behavior; but we do not yet know what he will do as President.

He has taken opposite positions on the same issues. He has behaved as a cheat, a misogynist, a racist, and a bigot. He has stoked extremism and anti-Semitism. He plays badly in the sandbox and thinks nothing of kicking sand in the face of others. He shows little or no empathy. He demonstrates a self-centeredness that none of us would permit in our own children.

He lacks dignity and grace, and his pronouncements about matters domestic and foreign have worried experts on both sides of the aisle as well as past presidents from both political parties, past presidential candidates, and people far more learned and experienced than him in matters of government, policy and international relations.

He is a climate change denier, a skeptic of science, and a creator of his own facts.

But – he will now be our President, as difficult as that is to imagine for so many of us. The American people have spoken and voted, though our country is as polarized as at any time in my life time, and it is our duty as citizens to accept the decision of the majority of the American people.

Will he make America and the world unsafe or safe? With the nuclear codes in hand, will he be reckless or cautious? What will he do to undermine or support Israel’s security and our people’s place in the Middle East? Will he cause the reversal of Roe v Wade, cancel the Affordable Care Act and strip health insurance from twenty million people who have benefited while casting those of us with pre-existing conditions into the wilderness with no health insurance.

All these questions, and so many more, have yet to be answered. We do not know who he will appoint to his cabinet, or who his advisors will be. We are, at this point, groping in the dark about virtually everything. Yes, we have a strong constitutional system of government with many checks and balances – but will they hold now that there is only political party that controls all aspects of the federal government?

Like most of you, I would imagine, I am fearful about more than I can say.

What do we do?

As Jews we traditionally have turned to each other and recommitted ourselves to one another in times of uncertainty and stress. We have sought our people’s inner strength and our ancient wisdom, and we have taken faith in our capacity to adapt to whatever challenges we encounter, and thereby thrived as a people.

This is a time to turn to all peoples of faith and decency, and link our arms and hearts with theirs.

It’s a time for us Americans to remember what it is that really makes America great – not to fall victim to hostile and defensive rhetoric and bromides that pit us against each other – but to affirm the love that is at the heart of the Judeo-Christian-Muslim traditions.

This is the time to remember that we are each other’s brothers and sisters, that we have to remain openhearted and steadfast in our principles, that it is our duty to continue to perform acts of tzedakah (justice) and hesed (loving-kindness) no matter what.

We are an empathetic and compassionate people. Since the time of the Exodus from Egypt we Jews have known the heart of the stranger and we have identified with the marginalized and unsupported. We know that they are us and we are them, and we all need each other.

We Jews are something else as well – we are a sanctifying people who have striven always to bring God’s light into the world, to act as healers and repairers of all that which is wrong and unjust and cruel.

We Jews are always stronger in community than we are  alone. I therefore invite you, young and old, children and the aged, Jew and non-Jew, to come to synagogue this Friday evening and join in celebrating Shabbat together.

Kabbalat Shabbat services at Temple Israel of Hollywood will begin at 6:30 pm. Do arrive a bit earlier so we can greet one another. We will sing together, pray and reflect together, and take joy in each other. I will share additional thoughts and reflections.

Speaking very personally – I need you, our community, as do my colleagues Rabbi Michelle Missaghieh, Rabbi Jocee Hudson, our Cantorial Soloist Shelly Fox, and our accompanist Michael Alfera. Please come.

Chazak v’eimatz – May we be strong together and thereby strengthen one another.

With love,

Rabbi John Rosove

Celebrity sighting – “Who was that?”

Wherever I travel (as I did last week to Israel) and people learn that I serve at Temple Israel of Hollywood, they ask excitedly – ‘and do you have celebrities in your synagogue?’

“Yes” I say. This is, after all LA, and LA’s big business is TV, film, music, and media. Movie and television stars are everywhere, as are writers, directors, producers, agents, publicists, and behind-the-camera professionals and technicians.

Though it seems childish to fawn over big stars, I confess that I can become star struck at times, depending on the celebrity.

Over many years, I’ve sighted celebrities everywhere, big names and people whose faces I recognize but can’t recall their names. I’ve met many and seen more on the street, in the market and in my synagogue.

I thought to write this blog after reading a wonderful piece in Roger Angell’s new book, “This Old Man – All in Pieces.” Angell is now in his mid-90s, and he compiled a group of his essays, fiction, humor, film and book reviews that he wrote over the decades mostly for “The New Yorker.” I loved his piece called “Who was that?” on celebrity sighting on the streets of New York.

He wrote the following after seeing Paul Newman one day outside his local Korean fruit store: “…the man just coming out – gray, trim, shockingly handsome – was Paul Newman.” When he got home his wife asked: “How’d he look?”

“Great!” Angell had told her. Then he reflected:

“…my mind, repeatedly and oddly returning to this non-event, has been telling me that celebrity-spotting, like other New York amenities, has actually been in a long decline…the old New York street-meet always had its own protocol of strict privacy; one looked and then looked again at the passing diva or statesman but did not speak. One smiled in recognition, and sometimes got back a tiny gleam or nod of acknowledgment. It was enough. We told our friends about the moment, and they said “No!” or “Wow! In the manner of an exchange between dedicated bird-watchers, and then we tucked the specimen and the circumstances away in some mental life list.”

I’ve lived most of my life in LA, except for 12 years in the SF Bay area, 2 years in NY, 2 years in Washington, D.C., and 1 year in Jerusalem.

On the plane home from Israel last week while reading Angell’s book, I made my own list of sightings that have provoked in me the “Wow!” factor. Here are the most notables:

Charlton Heston (spoke at a funeral I conducted – he was like God talking);

Frank Sinatra (yelled at my kids at his beach home after they woke him up one morning – great singer – nasty that morning!);

Lauren Bacall (at a funeral I conducted – she had disarmingly beautiful and piercing eyes, and as we passed each other it was as if she looked deeply into my soul – I was flattered);

Jimmy Stuart (he was very old and still very tall);

George Burns (old – at Hillcrest playing cards with a cigar in his mouth);

Nancy and Ronald Reagan (a year after leaving office I stood next to them as I delivered an invocation at a Hebrew University Scopus Awards dinner honoring Merv Griffin – Trump was there too, and I felt no awe for him then or now!);

Lucille Ball (as a kid with my Little League baseball team we were at a rodeo at the LA Coliseum. I was packed into a hollowed out VW bug with 20 other kids, a goat, a clown, and Lucy. We came out one at a time and extended half way around the track);

Gregory Peck (I introduced my wife to him at that same Scopus Award night – he is her dream man! No – I didn’t know him – but he was gracious and a gentleman);

Mel Wasserman (at a funeral – I overheard him telling Charleton Heston that life was short – they are both gone now);

Chick Hearn (sat next to us in a restaurant – thrilling! We told him how much we loved him – he was a mensch);

Vin Scully (he attended a funeral of a mutual friend – beyond thrilling! We exchanged letters. I framed his to me!);

Joe DiMaggio (saw him driving in SF – I was floored);

Sidney Poitier (I had a one-on-one lunch with him at the Beverly Wilshire Hotel – I’m still pinching myself – he’s a great story teller about his own life, and still handsome!!!!);

John Lennon and Yoko Ono (they came into a restaurant on the upper west side of NY – I was speechless);

Leonard Cohen (he came to Shabbat services with his grandson who is in our Day School – I was reduced to mush);

Buddy Hacket (he told me a dirty joke at a 90th birthday party – he was my father’s favorite comedian 60 years ago);

Don Rickles (he insulted the 90 year-old birthday boy at that same party – I always loved him for his heart and for calling out Frank Sinatra for his mob connections on Johnny Carson);

Angie Dickinson (at the market – an aging beauty);

Allison Janney (at the same market – different day – she is really tall);

Jay Leno (in that market’s parking lot – wearing cowboy boots – he smiled at me);

Dustin Hoffman (he told me a joke about a rabbi and a cantor – I don’t remember the joke, but his timing was perfect);

Jack Nicholson (at a funeral and at Laker games, of course! At the funeral, he wore sunglasses, as if no one could recognize him!);

Robert Di Niro (at a bat mitzvah – he scared the s_ _t out of me! But I know he is a kindhearted and good man);

Robert Wagner (at a bris – still handsome after all these years);

Hillary Clinton (my wife and I had a 10-minute conversation with her about forgiveness – She said she knew something about this theme – I said, “I bet you do!” I loved her then. Still do!);

Bill Clinton (we commiserated over the divorce of mutual friends – he is the most charismatic human I’ve ever seen or met);

Joe Biden (my son Daniel’s political idol – I love him too);

Denzel Washington (at the premiere of “He Got Game” – he apologized to me for all the cursing in the film – he seemed sincerely embarrassed);

Billy Crystal (at his grandchild’s TOT Shabbat at our synagogue – he didn’t want to converse – I left him alone);

Sarah Silverman (at our Temple fundraiser  – she wanted me to come up so she could make fun of me – I refused – in hindsight, I should have done it!);

Mandy Potemkin (came to Rosh Hashanah services – his agent is a good friend – Mandy loved my sermon – I am flattered);

Natalie Portman (I was in her home for a J Street event before she moved to Paris – my heart throbbed!);

The cast of Madmen (at two Temple b’nai mitzvah – Elizabeth Moss charmed me completely – January Jones is gorgeous – so is Jon Hamm);

The cast of Friends (at a Starbucks in my neighborhood – they were then on the top of the world – still are);

and many more.

In Israel too, I’ve sighted among our people’s historic leaders. Every sighting between 1973 and the present makes me feel proud to be a Jew and Zionist: Golda Meir, Moshe Dayan, Yitzhak Rabin (met him twice), Yitzhak Shamir, Ehud Barak, Arielle Sharon, Shimon Peres, Bibi Netanyahu (met him twice), Benny Begin (a dear friend’s cousin – I was thrilled to meet him), and Natan Sharansky (met him twice).

In Washington – politicians are everywhere.

What is it about celebrity sighting that so thrills us? I don’t know. I leave the answer to psychiatrists. All you therapists out there – please feel free to share!

In spite of the thrill, I’m reminded of the story of the Hassidic Rabbi Zusya of Hanipol who was seen crying one day by his Hassidim. They asked him what was wrong.

He said: “I learned the question that the angels will one day ask me about my life. They will not ask me, ‘Why weren’t you a Moses, leading your people out of slavery, nor a Joshua, leading your people into the promised land? They will say to me, ‘Zusya, why weren’t you Zusya?'” (Martin Buber, “Tales of the Hasidim”)

Make your own list – but remember Zusya.

Israel Has Failed the Jewish People Over Its Inaction at the Western Wall – Haaretz – My op-ed today

Friends – I was invited to write an op-ed for Haaretz on the demonstration yesterday by dozens of leading rabbis of Reform and Conservative Streams, Women of the Wall, and every element of the international Reform movement. The article appeared today – the link is below, but I have pasted the entire piece here.

Opinion – Israel Has Failed the Jewish People Over Its Inaction at the Western Wall  – Enough is enough. The Kotel should not be an ultra-Orthodox synagogue. It is the most sacred site in all of Judaism and belongs to the entire Jewish people.

Rabbi John Rosove Nov 03, 2016 12:00 PM – read more: http://www.haaretz.com/opinion/.premium-1.750797

On Wednesday morning, Rosh Hodesh Heshvan, hundreds of liberal Jews marched into the Western Wall plaza with Torah scrolls, song and hope. I was one of many surrounding those carrying Torah scrolls and protecting them from the aggression of the ultra-Orthodox to tear the scrolls from our rabbis’ arms. One young Haredi Jew, so filled with rage, lunged at Women of the Wall’s Anat Hoffman. I jumped in front of him, blocked his advance and he fell back onto the stones. I felt a mix of defiance and grief. His behavior and that of others represent the opposite of what Judaism teaches, that we are here to love God and our fellows, to draw all to Torah and the pursuit of justice, mercy and peace.

A deal is a deal. An agreement is an agreement. Good faith is good faith. Enough is enough!

The Reform and Conservative movements and the Jewish Federations of North America have been engaged for more than three-and-a-half years in negotiations with the Israeli government to find common ground on an issue of utmost importance to world Jewry.

In January of this year, those negotiations succeeded. We Reform and Conservative leaders were proud of Prime Minister Benjamin Netanyahu and Chair of the Executive of the Jewish Agency for Israel, Natan Sharansky, who concluded the painstaking, complicated and very long negotiations to create a new egalitarian prayer space overseen by the liberal movements and Women of the Wall in the southern Kotel Plaza. The greater values of Klal Yisrael and shalom bayit were confirmed. Religious pluralism in Israel attained as a value at this holiest site in Judaism and we had hopes that future efforts to grant rights to the non-Orthodox in the Jewish state. We imagined a day when Reform and Conservative rabbis could legally convert people to Judaism, officiate at marriage ceremonies, oversee divorce proceedings and could in the mitzvah of burial of our beloved in the land of Israel.

The agreement was clear. All would remain the same in the traditional prayer plaza and would continue to be overseen by the Chief Rabbinate of the Wall. A new prayer space would be created in the southern Kotel Plaza beneath Robinson’s arch. The agreement was the result of compromise by all parties. The Kotel as a whole would symbolize the historic diversity and unity of the Jewish people.

The ultra-Orthodox community, despite its own participation in this long and arduous negotiation represented by the Head Administrator of the Wall, decided it could not abide the deal. It has now been 10 months of prevarication, delay and retreat by the government and prime minister.

We waited and waited and waited. Our leadership was patient and in the end, it became clear to us that Netanyahu would not honor his commitment. Natan Sharansky told those of us on the Board of Governors of the Jewish Agency that Netanyahu said he would do everything possible to fulfill the agreement except that which would bring down the government.

Some matters, however, are greater than any particular government. The vast majority of Israelis, let alone world Jewry, supports religious freedom and diversity in Israel. In a democracy, the majority must rule with respect for the minority. The agreement accomplished both.

The arbitrary rules of the Kotel plaza disallowing the use of any Torah other than those approved by the Ultra-Orthodox Head Administrator of the Wall and the denial of the rights for women to pray using tallitot, tefilin and to read Torah are unreasonable, unfair, unjust and discriminatory.

Enough is enough. The Kotel should not be an ultra-Orthodox synagogue. It is the most sacred site in all of Judaism and belongs to the entire Jewish people.

The Talmud teaches that sinat chinam, baseless hatred between Jews, caused the destruction of the Second Jerusalem Temple two thousand years ago. I sadly see that same hatred in the eyes of those who attacked us yesterday.

The Israeli government has failed the Jewish people, but it is not too late to do what it should have done ten months ago – go forward and implement this historic, fair and visionary agreement. If not now, when!?

Rabbi John Rosove is National Chair, Association of Reform Zionists of America.

read more: http://www.haaretz.com/opinion/.premium-1.750797

The most dangerous Jew in the world?

The newest member of the Israeli Knesset since May 2016 is Yehuda Glick (Likud), an American-born 51 year-old who moved to Israel as a child and has been called by some “the most dangerous Jew in the world.” He assumed his position when MK Moshe Yaalon resigned from the Knesset. A father of eight, he lives in the West Bank settlement of Atniel.

I was assigned as a member of the Board of Governors (BOG) of the Jewish Agency for Israel (JAFI) last week to lobby MK Glick about three important issues of concern to the Jewish Agency; religious pluralism, support for the anti-BDS movement, and greater support for aliyah – all of which we were in agreement.

Our 120-member Board lobbied 26 MKs that day followed by a larger meeting with PM Netanyahu, Speaker of the Knesset Yuli Edelstein, Opposition Leader Isaac Herzog (Zionist Union), and Chairman of the Executive of JAFI Natan Sharansky.

In October 2014, Glick was shot four times in the chest in an assassination attempt by an Arab terrorist  who apologized before shooting him saying; “I am sorry – but you are an enemy of Al Aqsa!” His assailant was eventually found and killed by Israeli security forces. Though wounded very seriously, Yehuda spent three months recovering in the hospital.

When we met, I told him that I was happy he was alive. He knew that I am the Chair of the Association of Reform Zionists of America and was a co-chair of the national Rabbinic Cabinet of J Street, both liberal Zionist organizations supporting a two-states for two peoples resolution of the Israeli-Palestinian conflict. He joked, “Given your background I’m surprised you’re glad I’m alive.”

MK Glick shared with me his passionate vision of a united Jerusalem and a city of peace, his strong belief in human rights for all peoples, and his support for religious pluralism in the state of Israel. As an Orthodox Jew and strong supporter of the settler movement, I was surprised that he voted for the  right of Reform and Conservative converts to use state mikvaot and for the government’s plan to build a new egalitarian prayer space in the southern Kotel plaza beneath Robinson’s Arch.

“What difference does it make to me that women want to wear t’filin, that you want to pray at the Kotel according to your practice, and that Reform and Conservative Jews and Women of the Wall want equal rights in Israel – they should have equal rights and be able to pray at the Kotel any way you like in a new prayer space!” he said.

Glick spoke movingly that Jerusalem should be an example of co-existence and mutual respect, that it should be a light to the nations of the world, where the three great faith traditions live peacefully and respectfully side by side, willing to share space.

“It works in the cave of the Machpelah in Hebron,” he reasoned. “Jews pray at certain times and Muslims pray at other times. If we can do that there why not in Jerusalem?”

Before coming to the Knesset this past summer, he had worked for years for the Jewish right to pray on the Temple Mount (Har Habayit) as the head of the Temple Mount Institute. That organization is focused on the belief of Jewish ownership of all the land of Israel and the right of Jews to pray on the Temple Mount, which has been forbidden by the Israeli government since 1967 in accord with the Muslim Wafq that controls the mount Muslims call Haram al Sharif.

I said; “Yehuda – You realize, of course, that yours is not only a utopian vision, but that if Jews tried to erect a synagogue on the Temple Mount the Muslim world would rise up in revolt and World War III would result?”

He understood the argument, but said that this vision will one day be fulfilled anyway. “It’s a process,” he said, “and it will take time.”

We spoke also of the 2-state solution. He believes that the time has passed for two states, as do most of the Palestinians he knows. He is for one-state, a Jewish state, in which all people, Arabs and Jews, would be equal citizens. All citizens would enjoy equal rights, equal privileges, equal government services, equal resources for education and their communities, and equal access to business opportunities and modern living.

He confessed, however, that Gaza does not fit into his plan. He claims that 90% of Palestinians would want to live in a Jewish state as opposed to a Palestinian state, though its political leaders in the Palestinian Authority, who he calls “gangsters”, say otherwise.

He isn’t worried about Palestinians having more votes than Jews in national elections. Palestinians living in the West Bank and Israel today represent only 35-40% of the total population of Israel, and he doesn’t see a time when the state will no longer be governed by Jews as the majority people. He said that there ought to be more Arab ministers in the Israeli government.

Yehuda believes in a Jewish right of return but not a Palestinian right of return because, after all, Israel is a “Jewish state.” Jews should have this privilege and the right of return should never be given to Palestinians.

“And what about the Palestinians who fled or who were forced to leave in 1948 and 1967,” I asked. “Should they not have the right of return to Palestinian territory? And what about their right to national self-determination? Should that too be denied?”

“No and yes to your questions,” he said categorically.

I don’t agree with Yehuda on these two issues, the one state solution, the lack of compensation of some kind to the Palestinians and their right to return to a Palestinian state, or the risks that Jewish prayer on the Temple Mount would present. However, I was stunned by how thoughtful, pluralistic, non-violent, civil, and compassionate a man Yehuda Glick is.

When I returned to our delegation, our Israeli Reform leaders asked me what I thought of him. I told them my impressions, and they agreed that he is a remarkably unpredictable and openhearted man, extreme in his vision for Jerusalem, and though probably not the most dangerous Jew in Israel, one who creates tumult and provokes  unreasonable risk.

My parting question to Yehuda was what he thought of J Street. He smiled and said:

“J Street people are left-wing Zionists – and are impractical.”

As opposed to many in the American Jewish community and the Israeli government, Yehuda understands that J Street is a pro-Israel American Zionist organization. When he called J Street impractical, I was amused. He is, without doubt, the pot calling the kettle black!

After the larger meeting with Netanyahu and company, Yehuda made a special effort to find me and wish me well. He is proof positive that there is no country like Israel where people of opposite positions can actually at times civilly talk to each other, and no country in the world with as much diversity in its government as the Jewish state.

See Wikipedia for Yehuda’s full biography – https://en.wikipedia.org/wiki/Yehuda_Glick

“Israel and Judaism are far too important to leave to the Orthodox.” Rabbi Shlomo Riskin

Rabbi Shlomo Riskin, Chief Rabbi of the West Bank settlement Efrat, made this pronouncement at a meeting of the Board of Governors of the Jewish Agency for Israel this week.

A renowned and respected Orthodox Rabbi himself has tangled with Israel’s Chief Rabbinate over the legitimacy of his conversions. He took his case to Israel’s Supreme Court and won. The Court pronounced his Beit Din “Kosher” for purposes of the Law of Return and Israeli citizenship.

This was an important case because it established the precedent of a rabbi outside the authority of the Chief Rabbanate having authority over his conversions. His statement resonates with non-Orthodox Judaism in Israel. However – what the court granted to Rabbi Riskin, Rabbi Riskin does not grant to the Conservative and Reform movements.

Natan Sharansky, the chair of the executive of the Jewish Agency for Israel, had invited his friend Rabbi Riskin to speak to us, and Rabbi Riskin spoke for nearly 45 minutes on why Halacha must be observed in all cases in matters of gerut (conversion). He did not address the question of marriage and divorce, a far more pressing matter for Israelis generally. I assume that he applies the same standard there.

Rabbi Riskin is far more lenient than the Chief Rabbinate that autocratically holds power in matters of conversion, marriage, divorce, and burial in the state of Israel and grants approval only to rabbis it deems kosher enough to officiate at life cycle events. No Conservative or Reform or unapproved Orthodox rabbi can officiate officially in the Jewish state.

In surveys taken by Hiddush, an organization committed to freedom of choice in matters of religion, the vast majority of Israelis want civil marriage, and a large plurality of Israelis said that they preferred the Conservative and Reform movements as opposed to anything having to do with the Orthodox Chief Rabbinate and Ultra-Orthodox political parties.

For the sake of the “unity of the Jewish people” Rabbi Riskin said there can be only one standard governing all matters of Jewish status,  and that standard must be the commitment to traditional Halacha.

When asked what he thought of the Chief Rabbinate of Israel refusing his converts as Jews, he said shockingly, “I don’t give a damn!”

After Rabbi Riskin held forth, a spontaneous unplanned hour-long debate erupted led by the Rabbis Steve Wernik (President of the United Synagogue – Conservative), Rabbi Rick Jacobs (President of the URJ – Reform), Rabbi Meir Azari (The Daniels Center of Tel Aviv – Israeli Reform), and Rabbi Gilad Kariv (Director of the Israel Movement for Progressive Reform Judaism).

The cadre of liberal rabbis made the following points:

  1. Israeli Orthodox Judaism does not represent 80% of Israeli Jews many of whom have fled from Judaism altogether because of the rabbinate’s coercive and harsh interpretation of Jewish law;
  2. The Israeli Orthodox Chief Rabbinate has utterly failed the people of Israel because after 5 Billion Israeli Shekels of support is given to orthodox synagogues and yeshivas every year, still only 20% of the country wish to be associated with the Orthodox community;
  3. If equal amounts of money were granted the liberal streams, surveys indicate that far more Israelis would be engaged in Jewish life;
  4. Thousands of conversions are performed by Conservative and Reform Rabbis in Israel and around the world who identify strongly as Jews and are living Jewish lives but are not are accepted as Jews in Israel and so cannot marry in Israel;
  5. In Israel a shift in attitude has taken place over the last 20 years in favor of Reform and Conservative streams, and large numbers of Israelis view positively the Conservative and Reform movements;
  6. It is time to end the authority over personal status by the Chief Rabbinate, and for the Knesset to pass a civil marriage law;
  7. The Israeli Orthodox Rabbinate threatens Jewish unity. In a democracy, Jews should have the right to live as Jews according to their own choices;
  8. Reform and Conservative expectations are that equal funds be given to all the religious streams (Orthodox, Conservative and Reform) by the government in the Jewish state;
  9. The Chief Rabbinate should be abolished and freedom of religious choice applied to Jews.

I asked Rabbi Gilad Kariv, the leader of the Israeli Reform movement if he had ever had such a conversation in Israel including the three streams. He said he had not.

Tomorrow morning, Wednesday, November 2, Reform and Conservative Rabbis and Women of the Wall will meet at Dung Gate in the Old City of Jerusalem to march with Sifrei Torah to the Kotel and join with the Women of the Wall for their monthly Heshvan Rosh Chodesh prayer service.

The Chief Rabbinate of the Wall forbids Torah scrolls it does not approve to be used at the Kotel. It also forbids women from holding them.

We will defy those rules so we can pray as we choose at the holiest site in Judaism and for the Jewish people as a whole.

 

 

Brothers

After God created the heavens and the earth, tragedy struck in a catastrophe that has never been forgotten, a tragedy now ingrained in our DNA and  repeated in every generation.

The tale of Cain and Abel is a story of envy, despair, and evil that has stained the human condition (Genesis 4:1-15).

As dramatic as this story is, in only fifteen verses does the episode unfold and resolve. The narrative gives only bare details of Cain’s and Abel’s lives and their fates. Abel (Havel) was a keeper of sheep. His Hebrew name means “vapor,” reflecting his short and purposeless life.

Cain was a farmer and tiller of the soil, the same ground that he polluted when he murdered his brother and his brother’s blood soaked the earth.

We learn that the brothers each had brought to God offerings. Cain was first – Abel followed. God rejected Cain’s gift and received Abel’s joyfully. Cain felt humiliated and shunned by the God he yearned to serve.

Why did God reject Cain’s gift? We don’t know. God, however, seemed surprised by Cain’s strong reaction and asked: “Why are you so upset? Why has your face fallen? Is it not thus: If you intend good, bear-it-aloft, but if you do not intend good, at the entrance is sin, a crouching-demon, toward you his lust–but you can rule over him.” (vs 6-7) [An enigmatic ancient poetic passage – see below]

A shame! Instead of sympathy God gave Cain a lecture. Yet, we can’t really blame Cain for his distress. He felt rejected and utterly alone. Even Cain’s parents were missing from the scene, so he struck out against the one closest to him – the only one there – his brother Abel.

Cain and Abel had spoken or argued, but we’re not told about what. The rabbis offer several explanations.

One said that the brothers had agreed to divide the world. Cain took all the land and Abel took everything that moved: but then they fought out of greed for more.

Cain said: “The land upon which you stand is mine. Get off – you may fly if you like, for I don’t own the air. But the land is mine and not for your use.”

Abel shot back: “The clothes you wear are made from the wool of my flock. Strip down. Walk naked. You’ve no right to the product of my sheep.”

A second sage said that each brother owned both land and movable property and that they fought about on whose land the Temple in Jerusalem would be built.

“The Temple should be built on my land,” said one.

“No. It must be built on mine,” said the other.

Their battle thus became a religious war each claiming that God was on his side.

A third rabbi said that Abel had a twin sister, a magnificently beautiful and alluring woman, and since there was no other woman on earth, each wanted her.

Cain argued: “I must have her because I am the first born.”

Abel too felt entitled: “She’s mine because she was born with me. Together we must stay.”

The rabbis regard Cain and Abel as symbols. Each explanation is an argument for what drives people to hate and kill each other; materialism, religious fanaticism, and sexual obsession.

“Cain rose up against Abel and slew him.” (v 8)

The Midrash claimed that Abel was the physically stronger man, and as he was about to kill Cain, Cain pleaded for his life: “We are the only two in the world. What will you tell our parents if you kill me?”

From fear or perhaps pity, Abel lowered his weapon, and at that moment Cain murdered him.

After the deed (as if God didn’t know), the Almighty asked: “Where is Abel your brother?”

Cain was cold and disengaged: “I know not; am I my brother’s keeper?” (v 9)

God expected moral accountability, but as he had turned on his brother, so too did Cain turn on God:

“You hold watch over all creatures, and yet You demand an accounting of me! True, I killed him, but You created the evil inclination within me. It’s Your fault! Why did You permit me to slay him? You slew him yourself, for had You looked favorably on my offering, I wouldn’t have had reason to envy and kill him.”

God emphasized to Cain the heinous significance of his murderous act, but Cain didn’t understand.

God said: “The voice of your brother’s blood(s) cry to Me from the ground.” (v 10)

The Hebrew for blood (dam) is written in the plural (damim) meaning that killing one human being is equivalent to the murder of every generation to come, of an entire world, genocide. And given that Cain killed his brother, murder is also fratricide.

As tragic as this tale is, the ending is abruptly positive. Adam and Eve chose life again and bore their third son, Seth, in the place of Abel. We are considered Seth’s descendants (v 25) and neither carry the legacy of victim or aggressor. That is for each of us to decide.

 
Note: The above is a creative compilation of the Biblical text and rabbinic commentary. The translation of the poem – vs 6-7 – is borrowed from Everett Fox’s translation of The Five Books of Moses – The Schocken Bible: Volume I.

“Theater of the absurd!” Another UNESCO assault on history and decency

The article below from The Times of Israel published today tells a story that every Jew should read and know.

The international organization that is designed to be a strong advocate for education, science and culture (UNESCO) around the world instead has succumbed to political pressure from anti-Israel and anti-Semitic forces that have made a virtue of ignorance, denial and cultural myopia.

This Times of Israel piece reports on a new resolution passed by UNESCO that yet again ignores the historic Jewish and Christian connections to the Temple Mount (known to Jews for 2000 years as Har Ha-Bayit) on which the ancient Jerusalem Temples once stood.

Prime Minister Netanyahu rightly observed that UNESCO is presiding over a “theater of the absurd!”

Despite this denial of history and of the Jewish people’s origins, I believe it is important that Israel and the United States stay engaged with UNESCO so as to act as an obstacle in the way of further efforts to delegitimize Jewish claims to the land of Israel as the homeland of the Jewish people.

Some have argued that American refusal to pay dues to UNESCO since 2011 for similar aberrations of its raison d’etre as an international organization have enabled UNESCO to be unduly influenced by anti-Israel and anti-Semitic elements in the organization.

See –

http://www.timesofisrael.com/unesco-adopts-another-resolution-erasing-jewish-link-to-temple-mount/?utm_source=The+Times+of+Israel+Daily+Edition&utm_campaign=69fccd2321-2016_10_26&utm_medium=email&utm_term=0_adb46cec92-69fccd2321-54740573

Is there really nothing new under the sun?

“Havel havalim amar Kohelet; havel havalim hakol havel – Utter futility! Said Kohelet – Utter futility! All is futile! What real value is there in all the gains a person makes beneath the sun? One generation goes, another comes, but the earth remains the same forever…only that shall happen which has happened, only that occur which has occurred; Ein chadash tachat hashamesh – there is nothing new beneath the sun!”
Ecclesiastes 1:2-9

Depressing, realistic, cynical – or all three?

In the mid-1990s, I taught a year-long weekly seminar at my synagogue on the book of Ecclesiastes and its rabbinic commentary in Kohelet Rabbah. I began with thirty-five students. After a year, five remained.

I was assured by a number of the students that the drop in enrollment wasn’t because I was a bad teacher, though I wondered.

The following year, I taught another year-long seminar on the thought and writings of Rabbi Abraham Heschel. We began with about fifty students and retained most everyone.

I confess that I was relieved and thank Heschel for saving me!

What was the difference between the two classes? Those who delved into the thought of Ecclesiastes wanted to kill themselves whereas Heschel inspired them! Ecclesiastes  depressed the “Kohelet drop-outs” because they didn’t want to spend their Sundays engaged with cynicism/realism (depending how you read the book). They voted down Ecclesiastes with their feet. I have always, by the way, found the book fascinating – but that’s me!

The scroll of Ecclesiastes is the text, nevertheless, from the collection of Writings that we read every year during the festival of Sukkot. Given it’s depressing themes, why would we do that? Sukkot, after all, is called “Z’man sim’cha-tei-nu – a time of our joy.” We greet one another with these words during the holiday: “Moadim l’simchah – May you be joyful during this time.”

Some scholars suggest that Ecclesiastes was an argument against the ancient Greek pagan world when bacchanalian orgies and wild celebrations were taking place. The rabbis thought that reading Ecclesiastes would kick the Jew in the gut and slap his face, recalling Cher slapping the love-sick John Cusack in “Moonstruck” and shouting – “Snap out of it!”

The theme of the changing seasons, as described in the first chapter of the scroll, may be the real reason this text was matched with Sukkot, though Ecclesiastes is a philosophical oddity and counter to the rabbinic worldview. Its philosophy is Greek, not Jewish – though the Rabbinic Midrash attempts valiantly to spin the book as a reflection of rabbinic theology. One can imagine Kohelet taking the Aristotelian and modern scientific view that nothing has ever been created or destroyed, that God as Creator is a necessary truth for the masses of Jews who need not only to believe in a commanding God but also recognize that there must be a higher moral authority when ordering Jewish society, thus giving ultimate meaning to our lives.

The question is – was Ecclesiastes right when he proclaimed – “There is nothing new under the sun!” Did he mean to say that this is the world as it’s always been and ever will be and that nothing we think, feel and create as human beings is ever new?

The 1996 Nobel Prize acceptance speech for literature by the Polish writer Wislawa Szymborska is eloquent. She insisted that, yes, there is something new under the sun – each and every day. She addressed Kohelet directly in these words:

“I sometimes dream of situations that can’t possibly come true. I audaciously imagine, for example, that I get a chance to chat with Ecclesiastes, the author of that moving lament on the vanity of all human endeavors. I bow very deeply before him, because he is one of the greatest poets, for me at least. Then I grab his hand. ‘There’s nothing new under the sun’ That’s what you wrote, Ecclesiastes. But you yourself were born new under the sun. And the poem you created is also new under the sun, since no one wrote it down before you. And all your readers are also new under the sun, since those who lived before you couldn’t read your poem. And that cypress under which you’re sitting hasn’t been growing since the dawn of time. It came into being by the way of another cypress similar to yours, but not exactly the same. And Ecclesiastes, I’d also like to ask you what new thing under the sun you’re planning to work on now? A further supplement to thoughts you’ve already expressed? Or maybe you’re tempted to contradict some of them now? In your earlier work you mentioned joy – so what if it’s fleeting?  So maybe your new-under-the-sun poem will be about joy?  Have you taken notes yet, do you have drafts?  I doubt that you’ll say, ‘I’ve written everything down, I’ve got nothing left to add.’ There’s no poet in the world who can say this, least of all a great poet like yourself.”

The Kotzker Rebbe was once asked if he had the power to revive the dead. He answered: “Reviving the dead isn’t the problem; reviving the living is far more difficult!”

Certainly, nature has set its course; but the human being is a thinking, creating and transcendent being, and we do indeed, I believe, have the capacity to create ourselves anew in every moment and thus improve ourselves (tikkun hanefesh) and the world (tikkun olam).

This series of Holidays from the beginning of Elul through the High Holidays, Sukkot and Simchat Torah is our season for the Jewish people to celebrate spiritual rebirth and renewal. Our world view is a challenge to Kohelet. Yes, there is something new under the sun! Everything!

Moadim l’simchah and Shabbat Shalom.

Reflections on Hate and the Trump for President Campaign

When Donald Trump turned on Hillary Clinton in the 2nd Presidential Debate and said “You have hate in your heart” his obvious projection revealed what is in Trump’s own heart. Not only is he consumed with himself, as classical narcissists are, but anyone who isn’t fawning all over him and those who criticize him, as far as he is concerned, are sorely deficient, bad, sad, a disaster, and worthy of being pummeled, slandered, and attacked mercilessly – the sign of a true playground bully.

I have considered the corrosive nature of hatred, and having just emerged from Yom Kippur when the Jewish people strives to self-critique, improve our lives and exorcise negativity and destructive impulses from our hearts, minds, and souls, I searched my book of quotations on the theme of hate, and I offer these pearls of wisdom.

I begin with a famous statement of German Pastor Martin Niemoller who criticized Hitler in the 1930s and suffered seven years in a concentration camp as a result:

“First they came for the Socialists, and I did not speak out—
Because I was not a Socialist.
Then they came for the Trade Unionists, and I did not speak out—
Because I was not a Trade Unionist.
Then they came for the Jews, and I did not speak out—
Because I was not a Jew.
Then they came for me—and there was no one left to speak for me.”
– Pastor Martin Niemoller, German Protestant thinker, teacher and activist

“Thou shalt not hate another in one’s heart!”
–Leviticus 19:18

“I feel fairly certain that my hatred harms me more than the people whom I hate.”
-Max Frisch, Swiss architect, playwright, and novelist

“One of the reasons people cling to their hate so stubbornly is because they sense, once hate is gone, they will be forced to deal with pain.”
–James Baldwin, American novelist, writer

“If you hate a person, you hate something in him that is part of yourself. What isn’t part of ourselves doesn’t disturb us.”
–Hermann Hesse, German poet, novelist, painter

“Hatred like love feeds on the merest trifles. Everything adds to it. Just as the being we love can do no wrong, so the one we hate can do no right.”
–Honoré de Balzac, French novelist, playwright

“Never let yourself hate any person. It is the most devastating weapon of one’s enemies.”
-Katherine Hepburn’s father

“Love, friendship, respect, do not unite people as much as a common hatred for something.”
-Anton Chekhov, Russian short-story writer and dramatist

“I have decided to stick to love…Hate is too great a burden to bear.”
– The Reverend Martin Luther King Jr.

“It is human nature to hate the person whom you have hurt.”
-Publius Cornelius Tacitus, Roman Senator and historian (c.55-c.120)

“In time we hate that which we often fear.”
-William Shakespeare

“People hate those to whom they have to lie.”
-Victor Hugo, French poet, novelist, and dramatist

“There is a revisionist theory, one of those depth-psychology distortions or half-truths that crop up like toadstools whenever the emotions get infected by the mind that says we hate worst those who have done the most for us. According to this belittling and demeaning theory, gratitude is a festering sore.”
-Wallace Stegner, American novelist and writer

“If you understand each other you will be kind to each other. Knowing a person well never leads to hate and almost always leads to love.”
-John Steinbeck, American novelist

“Hate, it has caused a lot of problems in the world, but has not solved one yet.”
-Maya Angelou, American poet

“Hatred is the coward’s revenge for being intimidated.”
-George Bernard Shaw, Irish playwright, critic and polemicist

“Never waste a minute thinking about people you don’t like.”
-President Dwight D. Eisenhower

“I can forgive the whites in America for hating the blacks; I cannot forgive them, however, for making the blacks believe that they are worthy of being hated.”
-James Baldwin, American writer

“Now hatred is by far the longest pleasure;
People love in haste, but they detest at leisure.”
–Lord Byron, British poet

“I used to think that people who regarded everyone benignly were a mite simple or oblivious or just plain lax — until I tried it myself. Then I realized that they made it only look easy. Even the Berditchever Rebbe, revered as a man who could strike a rock and bring forth a stream, was continually honing his intentions. ‘Until I remove the thread of hatred from my heart,’ he said of his daily meditations, ‘I am, in my own eyes, as if I did not exist.’”
-Marc Barasch, American author, editor, and activist

“I shall allow no man to belittle my soul by making me hate him.”
-Booker T. Washington, African-American educator, author, orator

“There is no fire like passion, there is no shark like hatred, there is no snare like folly, there is no torrent like greed.”
-Gautama Buddha

“No one is born hating another person because of the colour of his skin, or his background, or his religion. People must learn to hate, and if they can learn to hate, they can be taught to love, for love comes more naturally to their human heart than its opposite.”
-Nelson Mandela, South African President

High Holiday Sermons 2016-5777 – Read and/or Watch

For those interested, Temple Israel has posted my sermons (below) on our Temple website (written texts and UTube) as well as those of my colleagues, Rabbi Michelle Missaghieh and Rabbi Jocee Hudson.

Hag Sukkot Sameach!

see   http://www.tioh.org/worship/rabbis/clergystudy

Rabbi John Rosove’s High Holyday Sermons: