Pictured: Rabbi Galit Kohen-Kedem and Rabbi John Rosove in Tel Aviv

Rabbi Galit Kohen-Kedem, the Rabbi of Kehilat Kodesh v’Chol, a Reform synagogue in Holon, Israel (15 minutes drive from Tel Aviv) shared with me that Holon’s Deputy Mayor shared horrible homophobic statements on his Facebook page. In reaction, Rabbi Galit’s congregation teamed up with several LGBTQ organizations through the Israel Religious Action Center to participate in Holon’s first pride parade/demonstration demanding that the Deputy Mayor be removed from his position.

Rabbi Galit was a featured speaker at the Holon rally last night, and she translated her message for me as follows:

“I ask you today: what separates humanity from God? Our sages write in the Mishnah [Sanhedrin 4:5]: “People stamp many coins with one seal, and each is like the other.” We humans know how to create structures and molds which are all exactly the same, even identical. How boring. But today I wish to tell of the greatness of the Holy One, Blessed be God, that created a magnificently diverse humanity: “The King, King of Kings, the Holy One, Blessed be God, stamps every human being with the seal of Adam (the first human being) and not one of them is like his/her fellow. Therefore every person must say: for my sake was the world created.” The Holy one blessed be God is greater than humans, even greater than those who claim to speak in God’s Name and believe that we are born identical and are constrained under the monopoly of identity, religion and thought. So say it with me now: “For my sake was the world created!”   

I am a ‘pride’-female Reform rabbi, proud of the human diversity that constitutes us as a community, as an educational system, as a society. Kodesh V’Chol was the first synagogue community to celebrate Pride Shabbat in Holon seven years ago and we will do so again tomorrow. You are all welcome to join us.

I am proud of all the parents, friends, family members, and of this sacred crowd who choose to defend our right to choose to create our own identity, choose to build diverse families and love our partners. I am a pride-mother. I will do everything to ensure that our children can love and feel loved out of choice freedom and respect. “For my sake was the world created!” 

 

 

Today was a difficult day for those of us who care about food insecurity in America. This afternoon, The House of Representatives passed H.R. 2 (the Agriculture and Nutrition Act of 2018, otherwise known as the Farm Bill), which would make deep and structural cuts to how food insecure Americans access SNAP (food stamp) and other critical federal nutrition programs.

MAZON: A Jewish Response to Hunger is the only organization in American Jewish life devoted solely ending hunger and its causes in the United States and Israel. I have supported their work for decades.

Here are five short pieces from MAZON explaining why this disastrous, partisan and cruel piece of legislation must not become law.

PRESS RELEASE: Los Angeles, CA (June 21, 2018)

In response to the passage of H.R. 2 (the Agriculture and Nutrition Act of 2018, otherwise known as the Farm Bill), Abby J. Leibman, President & CEO of MAZON: A Jewish Response to Hunger, issued the following statement:

“By the slimmest of margins, the House of Representatives has failed the American people and passed the harmful and highly partisan Agriculture and Nutrition Act of 2018 (H.R. 2).

This vote represents a stunning failure of leadership. Speaker of the House Paul Ryan (WI-1) manipulated the process with a singular goal in mind: to advance his ideological and dangerous crusade to undermine our nation’s social safety net. His tactics represent politics at its worst; his success today is to the detriment of the American people.

This bill is nothing but a demonstration of a broken process, bad policy, and poor leadership. The American people deserve better.”

ADDITION MATERIALS

1. MAZON’s statement just about today’s vote. https://mazon.org/inside-mazon/mazon-labels-passage-of-h-r-2-a-failure-of-leadership
2. An in-depth analysis about why the Farm Bill is so destructive. https://mazon.org/inside-mazon/so-i-hear-the-farm-bill-is-bad-but-how-bad-is-it
3. A 30,000 ft view of why the Farm Bill in the House will hurt people. https://mazon.org/inside-mazon/2018-farm-bill-will-harm-real-people
4. MAZON’s reaction to the Senate Bill that passed committee https://mazon.org/inside-mazon/mazon-gratified-by-senate-proposal-for-2018-farm-bill
5. MAZON’s press release in which 1,000 rabbis and Jewish clergy signed on. https://mazon.org/inside-mazon/mazon-delivers-jewish-clergy-sign-on-letter-to-members-of-congress

 

 

 

 

I’ve been feeling pretty angry these past weeks as I watch the news and witness the harm that the Trump Administration has caused 2500+ children and their parents that crossed the border illegally.

The moral outrage that a vast majority of Americans feel has had some impact on the President and forced him to cave and sign an executive order halting the separation of families. But the policy says nothing about all those children who were sent to Michigan, New York, and fifteen other places as their parents were sent home to Guatemala, Honduras and El Salvador where violence had forced these families out of fear for their lives to escape in the first place, grounds to grant political asylum in the United States.

At times I’ve not been able to think straight because I’ve been so righteously enraged.

This issue raises an important question about how we handle anger, not only as we deal with the impact that family separation is having on these children, but what we do about the anger we feel with members of our family, co-workers, and friends when we feel slighted or abused.

Do we act out physically or express ourselves verbally? When we’re calm, do we feel justified in what we said and did? Was there a positive result? Did the relationship with the person with whom we were angry get stronger and better, or did it deteriorate?

I ask these questions not only in the wake of the events of these last few weeks on our southern border, but also because this week’s Torah portion Hukat (Numbers 19:1-22:1) tells of an incident in Moses’ life when his anger had serious consequences for him and the people of Israel.

The incident took place following the death of Miriam when her brothers, Moses and Aaron, were mourning their loss of her. The people complained bitterly about their sudden lack of water. Moses and Aaron appealed to God, and God told Moses to gather the people, speak to a rock, and water would flow thus sating the people’s thirst.

Moses, however, was so overwrought with grief, weariness and rage and he was so aggravated by the people’s incessant complaining that instead of speaking to the rock he struck it twice with his rod. Water did indeed gush out in torrents, as God had promised, but the Almighty was incensed by Moses’ defiance and punished him harshly for hitting the rock instead of speaking to it:

“Because you did not trust Me enough to affirm My sanctity in the sight of the Israelite people, you shall not lead this congregation into the land that I have given them.” (Numbers 20:12)

To deny Moses the privilege of entering the Promised Land must have been devastating to a man who had dedicated his life to God and the people. We have to ask, what was it about this sin that carried such an extreme consequence.

The rabbis offer a number of ideas. Maimonides said that Moses’ bitter language didn’t become his position as leader. The Talmud says that Moses lacked sufficient faith. Nahmanides thought that Moses showed hubris in accepting credit for providing water instead of acknowledging that God provided it. And Rashi said that Moses simply lost his temper.

There are many contemporary parallels to Moses’ fury. One is “road rage” when a driver becomes so infuriated at another driver that s/he seeks vengeance. The National Highway Traffic Safety Administration estimated that “road rage” was a major factor in 40,000 total traffic deaths in 2017.

Studies of the 17,250 murders in 2016 in the United States indicate that a vast majority were committed by people who knew personally the victim.

Of course, not all anger results in physical violence. Language is a powerful weapon when used skillfully against our adversaries. The old saying “sticks and stones may break my bones but names will never hurt me” is wrong. What we say and how we say it can cause serious damage.

There are times when anger is fully justified, such as in the face of ingratitude, lies, slander, theft, mistreatment of the poor and children, cruelty, and false claims in God’s Name. (see A Code of Jewish Ethics, volume 1, by Rabbi Joseph Telushkin, pages 258-262).

Besides righteous indignation, a loose and vicious tongue can cause serious damage to marriage, friendship, and relationships. Verbal assault can inspire fear in the home, at work and in school settings, and ultimately destroy trust, the most important cohesive in friendship.

Holding onto our anger, however, also has a terrible effect. Mark Twain said that “anger is an acid that can do more harm to the vessel in which it is stored than to anything on which it is poured.” We have to have constructive ways of expressing the hurt that gives rise to anger.

If we follow Rashi’s interpretation that Moses’ sin was in his expression of anger with the people, despite his strength as a leader, as prophet, liberator, legislator, judge, and military chieftain, he lost God’s promise because he couldn’t control his rage.

Tradition asks what constitutes real strength: Eizeh hu gibor? Who is strong?” The answer: “Hakovesh et yitzro – [Not the one who has physical strength, public or familial power, but] the one who controls one’s passion.” (Mishnah, Pirkei Avot 4:1) The Vilna Gaon understood the term yitzro as “his anger.”

In this sense, Moses showed a core weakness when he lost his temper with the people. If Moses was so capable of losing control, so much the more so do each of us needs to check our rage when we feel it, be it on the highway, in the home, with our spouses and partners, among friends, at work, and with strangers. If we are able to do so, we and everyone around us will be the better for it.

Shabbat shalom!

 

 

 

I know that I share with most Americans the moral outrage that has been provoked by the deliberate inhumane policy of President Trump, Attorney General Sessions, the members of his administration, and those in Congress who justify the administration’s policy of separating children from their parents at the border.

Trump’s characterization of the people from Latin America coming into the United States as an “infestation” of the country, as if these people are vermin, is the language of white ultra-nationalist neo-Nazis who deny the humanity of the immigrant to justify their inhuman policy. This attitude is profoundly un-American and reminds us of the slave-holder’s characterization of peoples of color in this country.

I pray that Congress cancels this policy immediately because Trump is incapable of doing so.

I offer the following thoughts drawn from world literature about the nature of cruelty and evil:

The human being is the cruelest animal. -Friedrich Nietzsche

People speak sometimes about the “bestial” cruelty of human beings, but that is terribly unjust and offensive to beasts, no animal could ever be so cruel as humankind, so artfully, so artistically cruel. -Fyodor Dostoyevsky

I think it’s perfectly possible to explain how the universe came about without bringing God into it, but I don’t know everything, and there may well be a God somewhere, hiding away. Actually, if God is keeping out of sight, it’s because God is ashamed of its followers and all the cruelty and ignorance they’re responsible for promoting in God’s name. If I were God, I’d want nothing to do with them. -Philip Pullman

Thus it is that no cruelty whatsoever passes by without impact. Thus it is that we always pay dearly for chasing after what is cheap. -Aleksandr Solzhenitsyn

Evil begins when you begin to treat people as things. -Terry Pratchett

All cruelty springs from weakness. -Seneca

Fear is the main source of superstition, and one of the main sources of cruelty. To conquer fear is the beginning of wisdom. -Bertrand Russell

All cruel people describe themselves as paragons of frankness. -Tennessee Williams

I must be cruel only to be kind; Thus bad begins, and worse remains behind. -William Shakespeare

Some things are not forgivable. Deliberate cruelty is not forgivable. It is the most unforgivable thing in my opinion, and the one thing in which I have never, ever been guilty. -Tennessee Williams

It is from the Bible that the human being has learned cruelty, rapine, and murder; for the belief of a cruel God makes a cruel person. -Thomas Paine

Deliberate cruelty is unforgivable.-Tennessee Williams

Emotion without reason lets people walk all over you; reason without emotion is a mask for cruelty. -Nalini Singh

We can never be gods, after all–but we can become something less than human with frightening ease. -N.K. Jemisin

Cruelty knows that it has no need of histrionics. It can be as calm and quiet as it likes. It can sigh, or lightly shake its head in disbelief, or offer a sympathetic apology for whatever it must do. It can move slowly, methodically, inevitably. -Amor Towles

There may be times when we are powerless to prevent injustice, but there must never be a time when we fail to protest. -Elie Wiesel

All that is necessary for evil to triumph is for good people to do nothing. -Edmund Burke

Evil is like a shadow – it has no real substance of its own, it is simply a lack of light. You cannot cause a shadow to disappear by trying to fight it, stamp on it, by railing against it, or any other form of emotional or physical resistance. In order to cause a shadow to disappear, you must shine light on it. -Shakti Gawain

A person may cause evil to others not only by his actions but by his inaction, and in either case he is justly accountable to them for the injury. -John Stuart Mill

One who condones evil is just as guilty as the one who perpetrates it. -Dr. Martin Luther King, Jr.

Some people are guilty; all are responsible. -Rabbi Abraham Joshua Heschel

He has told you, humankind, what is good and what God requires of you, to do justice, to love goodness, and to walk modestly with your God. -Micah 6:8

 

 

The following message comes from “Bend the Arc” a Jewish justice organization. I have signed this letter expressing my moral outrage that children are being torn away from their parents at the border. I ask you to do the same by signing the letter through the following link:

https://www.bendthearc.us/moral_emergency

“To this country, in whose promise we still believe, to the millions of people who are outraged and horrified, and especially to the thousands of children who have been separated from their families, we declare our nation to be in a state of moral emergency.

This Administration has established border policies unprecedented in their scope and cruelty, that are inflicting physical, mental, and emotional harm on immigrants and punishing those seeking refuge at our borders.

We are anguished by the stories and images of desperate parents torn from their babies and detention facilities packed with children. We shudder with the knowledge that these inhumane policies are committed in our name, and we lift our voices in protest.

The Jewish community, like many others, knows all too well what it looks like for a government to criminalize the most vulnerable, to lie and obfuscate to justify grossly immoral practices under the banner of “the law,” to interpret holy scripture as a cover for human cruelty, to normalize what can never be made normal. We have seen this before.

When crying children are taken from their parents’ arms, the American Jewish community must not remain silent.

To those who are targeted by these cruel policies, know that the Jewish community hears your cries. We will take risks to support you, and we will demand that our nation’s leaders take action. We will not abide the claim that people didn’t know or understand the extent of your suffering; we will not allow your torment to be in vain.

Our government can persist in this inhumane behavior only if good people remain silent.

And so we declare a state of moral emergency, and we rise to meet this moment. Even as our democratic institutions are under duress, we raise our voices and take decisive action. United by the wisdom of our tradition, we stand with immigrants, refugees and asylum-seekers, with the children, and with their parents. We declare: Not here. Not now. Not in our name.”

Korach is one of Biblical tradition’s greatest villains, and when comparing him to today’s national leadership one wonders if the writers of the Biblical tale didn’t have a crystal ball that projected them into this era.

This week’s Torah portion Korach (Numbers 16:1-18:32) tells the story of a major rebellion led by Korach and 250 Israelite leaders.

Korach was the first cousin of Moses and Aaron (Exodus 6:18-21), a member of the priestly class and part of the ruling elite. The leaders around him are described as “Princes of the congregation, the elect men of the assembly, men of renown.” (Numbers 16:2) The Talmud says of them “that they had a name recognized in the whole world.” (Sanhedrin 110a).

Despite his elevated status Korach wasn’t satisfied. He challenged Aaron’s exclusive right to the priesthood, and his cohorts Dathan and Abiram questioned Moses’ leadership. Korach’s goal was to unseat the divinely chosen leaders. He appealed to the people to overthrow them using religious language and espousing the importance of rotating leaders in office, all of whom were equally worthy.

“And they assembled themselves together against Moses and … Aaron, and said [to them], ‘You take too much upon yourself, seeing that all the congregation are holy, every one of them, and the Lord is among them.’”

Though they spoke the language of “democrats,” Korach and his minions weren’t democrats at all; they were demagogues who manipulated and incited the masses for their narrow self-interests.

Rabbi Moshe Weiler, the founder of liberal Judaism in South Africa, wrote that “Theirs [i.e. Korach and his cohorts] was the pursuit of kavod, honor and power, in the guise of sanctity and love of the masses.”

Onkolos (2^nd century C.E.), in his Aramaic translation of the two opening words of the portion, Vayikach Korach (“And Korach took”) wrote It’peleg Korach (“And Korach separated himself”) suggesting that he didn’t consider himself to be one with the people nor was he interested in serving their interests. To use a modern analogue, he saw himself as above the law and wanted to have the power of a king.

Korach sought power for power’s sake and he ignited a controversy based on ignoble motivations and nefarious goals leading to the devastation of the community. In the end, the earth swallowed the rebels alive and sent them to Sheol (the netherworld) in a spectacular inferno. (Numbers 16:31-35)

Korach’s eish ha-mach’loket (“fire of controversy”) became an eish o-che-lah (“a devouring fire”) that augured doom.

“The Sayings of the Sages” (Pirkei Avot 5:21) reflects upon Korach’s rebellion and distinguishes between two very different kinds of controversy. The first is healthy and useful and is pursued for the sake of heaven (l’shem shamayim). This kind of an argument brings about blessing and a stronger community. The second is the opposite. It represents a pernicious fight not based on lasting values. Rather, it brings disunity and destruction. In Judaism, Hillel and Shammai (1^st century BCE) embodied the former, and Korach and his legions the latter.

Korach was a cynic. Moses was the opposite, the humble servant-leader.

Who are we? Do we resonate with the voice of Korach or the spirit of Moses?

Who are our leaders? Are they interested in power or the common good?

Turning inward for a moment, Rabbi Rachel Cowan opines that though all of us may aspire to be like Moses, Korach lives within each of our hearts too.

In thinking about ourselves and our leaders, the words of Maimonides remind us of the importance of pursuing higher virtue:

“The ideal public leader is one who holds seven attributes: wisdom, humility, reverence, loathing of money, love of truth, love of humanity, and a good name.” (Hilchot Sanhedrin 2:7)

In our elections, Judaism teaches that we ought to be voting for servant-leaders and not self-centered aspirers to power for power’s sake.

 

 

 

 

 

“Follow the money!” So realized the late and great leader of Mossad, Meir Dagan (1945-2016), who twenty years ago recognized that terrorism against Israelis and Jews in Israel and around the world by Iran, Hezbollah, Hamas, the Al Aqsa Martyrs Brigade, and the PLO depends upon a complex and convoluted web of drug money. The drugs come from South America and are shipped to West Africa, then to Lebanon, and sold in Europe. Legitimate banks around the world transfer the money that’s supplied to the above terrorist organizations.

The target are Israelis on buses, at Passover Seders, at the Mount Scopus Hebrew University cafeteria, and Israeli bus stops. The money funded the tens of thousands of missiles launched from Gaza into Sderot and Ashdod, as well as the kidnapping and murder of the three young Israeli hitch-hikers near Hebron that sparked the 2014 Gaza War.

Dagan concluded and showed that the surest way to stop terrorist actions is to dry up the money that sustains it.

The story of money financing terror is told in “Harpoon – Inside the Covert War Against Terrorism’s Money Masters” by Israeli civil rights attorney and activist Nitsana Darshan-Leitner and her co-author Samuel M. Katz (publ. New York: Hatchell Books, 2017).

Ms. Darshan-Leitner is the President of Shurat HaDin, an Israeli law center based in Tel Aviv. She has represented hundreds of terror victims in lawsuits worldwide. Samuel Katz is the co-author of the New York Times bestseller “Under Fire: The Untold Story of the Attack in Benghazi” and the author of “The Ghost Warriors: Inside Israel’s Undercover War Against Terrorism.”

This book (301 pages) is a non-fiction thriller, a page-turner that reads like an action novel. What’s remarkable is that it didn’t take a talented fiction writer to ruminate from the imagination to write this story. It’s all true. Everything reported happened.

For those unaware of the covert intelligence and Israel’s Mossad and Shin Bet response to that intelligence (at times in coordination with the CIA) need to read this volume to understand better the deeper security concerns of Israelis.

“Harpoon” (the name given by Mossad to this clandestine operation) is a must-read for those especially in the middle-left of Israeli politics, who despise the current Israeli government’s policies and attacks on NGOs and democratic norms (i.e. against the authority of the High Court of Justice), the expansion of settlements in the West Bank, and the Trump Administration’s right-wing support of the most right-wing government in the history of the State of Israel.

It’s also a must-read before judging what Israel did in the recent Gaza War, for despite Bernie Sanders’ recent videos attacking Israeli policy and shining a light on the legitimate suffering of Palestinians living in Gaza, his version of events is only part of what is happening. Hamas was very much behind much of the violence at the fence as evidenced by the large number of dead who Hamas admitted were Hamas fighters.

Understanding context in the Middle East is everything. Anyone who claims to “know” what is really happening there and what Israel ought to do in that complex and dangerous part of the world really knows nothing at all.

This book is for everyone, but especially for liberal Jews (I count myself among them) who love Israel, who believe in Israel’s goodness and potential despite its imperfections and its soul-numbing occupation of the Palestinians in the West Bank and Gaza, and who want to understand what Israel is really up against in the netherworld of terror.

This book was an eye-opener to me. As I marveled at the brilliance and daring of Meir Dagan, it needs to be noted that Dagan supported a two-states for two peoples resolution of the Israeli-Palestinian conflict. His position suggests that one can be highly security conscious and at the same time be for a two-state solution. What’s disheartening is that at the moment there is no one in Israel’s government or in the Palestinian Authority or certainly in Hamas or in the White House that is willing to come to an agreement that assures Israel’s security and sovereignty and the Palestinians yearning for national self-determination.

My wife and I retired the night before our early morning flight to Pittsburgh last week for a family wedding in which I was the rabbinic officiant. We love these two young cousins and were excited to go with our sons and their partners to celebrate their marriage.

I suddenly became aware that two deaths had befallen members of my congregation. My two rabbinic colleagues were unavailable to officiate. What to do? I wanted so much to officiate at the wedding. But who would comfort the two families and officiate over the burial of their loved ones? How was I to be in two places at once – in Los Angeles and Pittsburgh?

I was torn whichever choice I took. I sat up, put my feet on the carpet, and began to walk. Full consciousness came to me. Alas, I realized I was only in a nightmare. No one had died. The wedding was still on.

It was a spectacular wedding. The bride and groom, beloved by family and friends, are comedy writers, as are most of their friends from “The Onion,” The Late Show with Stephen Colbert,” and “Saturday Night Live.” The rehearsal dinner the night before the nuptials was a marathon of comedy writing and performance, one hilarious person taking the mic after another keeping us in stitches as each feted the couple.

It was thrilling to stand under the chupah with these two lovebirds. When they broke the glass and kissed for the first time as husband and wife, pandemonium broke out. The party was as joyous as it gets.

Thank goodness it was only two funerals and a wedding in my dreamscape, and my rabbinic nightmare passed.

 

“And there we saw the Nefilim [demi-gods or giants], descendants of Anak of the Nefilim. And we were in our own eyes like grasshoppers, and so we must have appeared to them.”(Numbers 13:33)

Rabbi Menachem Mendl of Kotzk asked: What possible difference could it make for the spies to know or even care how they appeared in the eyes of others?

In his question, the Kotzker shined a light on the spies’ central weakness and sin. Though it appears that the spies performed the holy task Moses commanded them to undertake – to scout the land and bring back a report of what they saw – theirs was more than an objective report. They observed the Nefilim and by comparison thought themselves to be as small as grasshoppers, feelings that are understandable. After all, the spies represented a people that had only known slavery and were not yet constituted as a fighting force. The scouts were surveying the land and people to determine what kind of resistance they would encounter once they entered to conquer the land.

The scout’s weakness and sin are revealed in the last part of the verse “…and so we must have appeared that way to them.”

The Kotzker asked – Why do you care what you appeared like to them? They worried more about how they looked than what they were looking for. And so, their sin wasn’t their low self-image, though low self-esteem prevents people from being their best selves and doing their best work. Rather, their sin was egocentrism and vanity, hypersensitivity to and awareness of how THEY appeared to the Nefilim.

The story, ancient yet ever-so-modern, suggests that it’s really not important how others perceive us. What matters are our intention, motivation and purpose in doing what we do.

 

The Israeli Movement for Reform and Progressive Judaism (IMPJ) supported by the Association of Reform Zionists of America (ARZA) offers the following report on the submission of the recommendations of the “Nissim Committee on Conversion” in the State of Israel that was presented to Prime Minister Benjamin Netanyahu yesterday (Sunday, June 3) and their immediate rejection by the Ultra-Orthodox Haredi political establishment and the Chief Rabbis of Israel (all ultra-Orthodox).

Background:

On Sunday, June 3 former Israeli Justice Minister Moshe Nissim presented his recommendations on the subject of conversion to Prime Minister Netanyahu after a process that lasted 8 months during which the leadership of the Israeli Reform movement met twice with Mr. Nissim for lengthy working meetings. The recommendations of the former minister were presented after the Israeli government requested from the Supreme Court to delay submitting their decision on the petitions by the Israel Reform and Conservative movements to recognize our conversions, for the purpose of the Law of Return. (In other words, a situation wherein people who are not Israeli citizens and who undergo Reform conversion in the State of Israel to request recognition as new immigrants in the Jewish state – that is, the nation state of the entire Jewish people).

In principal the proposal by Former Minister Nissim has three main parts:

1. That by law in Israel there would be only one authority for conversion and that this would be Orthodox. Private conversion (both Orthodox and non- Orthodox would not be recognized) and therefore could not be done by any non-Orthodox Rabbi in the Jewish State.
2. Israeli law would recognize that (as already decided by the Supreme Court) that conversions by all Jewish communities in the Diaspora (including Reform and Conservative) would be legal and recognized for purposes of the Law of Return and those converts would be allowed to make Aliyah to Israel and be officially registered as Jews in the Population Registry.
3. Supervision of all issues involving conversion including nominating conversion “dayanim”( judges) would be done by a new government authority (not the chief rabbinate). In this new authority there would be representatives of the government, the chief rabbinate, and the Jewish Agency for Israel (with specific representation by JAFI of the Reform and Conservative streams). The chief rabbinate would not have veto power whatsoever.

The recommendations of the Nissim Committee are concerning yet interesting at the same time. Of course, we cannot agree to have Orthodox conversion be the sole basis in Israel for establishing the right to be considered a Jew under the Law of Return. On the other hand, the proposal for the first time calls for legally recognizing non-Orthodox conversions done outside of Israel, and protects the advances we have already made in Israel. Additionally, there is a clear recognition that the chief rabbinate can no longer have a monopoly on the issue of conversion.

As we expected, the Haredi political parties (right-wing ultra-Orthodox) and the Rabbinic establishment in Israel have already begun an attack on the recommendations while at the same time renewing their campaign of vilification of the non-Orthodox religious streams. As our Israeli Reform leadership told Mr. Nissim and the representatives of the government, there is no chance that politically the recommendation for new laws can be passed because of the makeup of the present government coalition. Therefore, as of now our Reform movement’s media strategy in Israel is to relate to the Haredi and Orthodox establishment’s attacks on the proposal and on us as further proof (after the Kotel agreement to have an equal prayer plaza beneath Robinson’s Arch for egalitarian prayer was vilified by the Orthodox political parties and later canceled by Prime Minister Netanyahu) that there is no willingness by the Rabbinic establishment to make progress on any compromise. In this situation there is no reason now to study the Nissim recommendations in depth and decide on our position towards a compromise.

The single danger that we must be aware of is that there may be an attempt to promote a conversion law not on the basis of the Nissim recommendations, and that it would be based on previous versions that give sole power to the monopoly of the chief rabbinate over conversion in Israel. These proposals are not at present on the table but we have to remember that the delicate political situation of the coalition might lead to this. In the event that these proposals are renewed we will need to respond in the strongest possible manner as we did successfully many times in the past.

Below is the official response of Rabbi Gilad Kariv to the Israeli media:

Response to the Conversion recommendations:

Rabbi Gilad Kariv, President and CEO of the Israel Movement for Reform and Progressive Judaism, stated in response to the recommendations of the Nissim Committee on the Conversion issue:

“In the recommendations on the issue of conversion there are both worrisome and encouraging aspects, and on the surface a discussion would be appropriate. However it is clear that the Haredi political parties and the [ultra-Orthodox] Rabbinic establishment are already planning to bury the recommendations permanently. This is more proof that they are not interested in reaching a national agreement or compromise. This is exactly why these parties cannot be given sole responsibility for entrance through the “gates of the Jewish people” which belong to all the Jewish people in Israel and the Diaspora, and not to an extreme minority. After the inappropriate and destructive conduct of the Government of Israel following the Western Wall compromise agreement, we are not willing to again enter into new understandings with the government only to later discover that the Prime Minister’s “natural partners” will have thwarted them rudely while carrying on a campaign of insult, slander, and incitement against millions of Reform and Conservative Jews.”