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Talking About Sex with Our Teen-Age Children – Another Difficult Conversation

28 Tuesday Jan 2014

Posted by rabbijohnrosove in American Jewish Life, Ethics, Health and Well-Being, Life Cycle, Women's Rights

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American Jewish Life, Ethics, Health and Well-Being, Life cycle

One of the most uncomfortable conversations that parents of teen-agers have with their children, if indeed they have this conversation at all, is about sex. Far too many parents avoid the subject altogether out of embarrassment, ignorance or confusion, and assume that their kids will figure it out the way they did or get information from school psychologists and counselors.

Leaving this sensitive and vital area of a young person’s life to others, however, is a missed opportunity for parents to help their teen-age children navigate through rough waters while at the same time keeping open the lines of communication as their children enter young adulthood.

What does Judaism have to teach us about sex that we can discuss with our children, and what thoughts about sex might parents share with their teen-age children that can be helpful to them in our liberal age?

It is one thing for traditionally religious Jewish parents to discuss these issues with their children and quite another for secular liberal Jewish parents to discuss them. I encourage parents to speak with their rabbis, educators and development specialists if they are at a loss about what they should say and how they should say it.

Many traditional Jewish values are affirmed by all the religious streams including Orthodox, Conservative, Reconstructionist, and Reform Judaism, though the concrete behaviors relative to those values differ between the traditional and liberal approaches to Jewish tradition.

All the religious streams affirm the principle that the human being is created “B’tzelem Elohim – In God’s image” (Genesis 1:26-27) thereby endowing each person with infinite value and worth. As such, our bodies are to be appreciated as far more than millions of atoms and chemicals, flesh, bones, and blood. We are, each of us, a k’li kodesh (holy vessel) infused by the n’shamah (divine soul).

Other classic Jewish values embraced by the whole of Judaism, though understood differently by each religious stream, are tz’niyut (modesty) and anavah (humility). Ostentatious display of and exploitation of our bodies, and public sexual behavior are contrary to both liberal and traditionally religious virtues of modesty and humility.

Classic Judaism affirms essentially three purposes for sex – procreation, the establishment of loving and enduring relationships, and pleasure. Though traditional Judaism does not accept the legitimacy of homosexuality, liberal Judaism does, and it regards committed heterosexual and homosexual unions (for orthodox families heterosexual sex within marriage and for liberal families heterosexual and homosexual sex before and after marriage) as opportunities to fulfill Judaism’s three purposes of sex.

What about teen sexuality?

The most common question teens ask is: ‘How will I know when I am ready for sex?’ Planned Parenthood articulates clear and appropriate criteria in assessing a young person’s sexual readiness. It defines a healthy sexual relationship as having seven basic qualities: respect, honesty, equality, good communication, trust, fairness, and responsibility. Further, Planned Parenthood recommends that teens ask themselves these questions before they become sexually active:

  • Do each of you have the other’s consent?
  • Have you been pressured to give consent?
  • Are you honest with each other?
  • Do you treat each other as equals?
  • Are you attentive to each other’s pleasure?
  • Have you protected each other against physical and emotional harm?
  • Have you guarded against unintended pregnancy and sexually transmitted infection?
  • Are you clear with each other about what you want to do and don’t want to do?
  • Do you respect each other’s limits?
  • Have you accepted full responsibility for your actions?

I do not believe that most young teens (i.e. 13 to 18 years of age) are ready for sexual intercourse even if they are able to answer in the affirmative all these questions. Most are too emotionally immature to cope with the power of their sexual feelings and the meaning and consequences of sexual intimacy.

Parents ought to be the first to advise their children to exercise caution by discussing Jewish and family values and by encouraging their teen-age children to ask the above questions about their sexual readiness. Our children need to feel, as well, self-confident that they are able to refuse sexual activity if they feel in any way unready, uncomfortable, embarrassed, demeaned, exploited, or pressured.

Finally, our teen-age children need to understand that they are still very young and that their time will come when becoming sexually active feels and is right.

Note: This is one in a series of blogs I am writing about difficult conversations that come up in families, among friends and in the workplace that we sometimes avoid or do badly. For a complete list, see my blog entitled “Difficult Conversations – January 17, 2014.”

Telling Children that Parents are Getting a Divorce – Another Difficult Conversation

21 Tuesday Jan 2014

Posted by rabbijohnrosove in American Jewish Life, Ethics, Health and Well-Being, Life Cycle

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American Jewish Life, Ethics, Health and Well-Being, Life cycle

Few events are as destabilizing, disappointing, painful, and sad as divorce, and when children are involved the potential for real harm to them is great if parents are not careful about what they say and how they behave.

No matter how contentious the parents’ relationship has become, they should strive to do everything possible to spare their children unnecessary exposure to their anger and disappointment. Since every age of childhood requires special understanding relative to the child’s developmental and emotional needs, child development experts should be consulted to assist parents and teachers in helping children cope with the dramatic changes taking place in their family.

Both parents should agree on how and when they explain their divorce to their children and how they will relate to their children following the announcement. It is best when children are told with both parents present.

Parents should never speak ill of each other to the children, as doing so will be emotionally damaging.

When telling their children, I recommend that they say something to this effect:

“We both love you. We will always be your parents. Sadly, we have decided that it would be better for us not to live together or to continue being married. Our decision has nothing to do with you. There is nothing you did that caused us to end our marriage and there is nothing you can do to bring us back together. We know that our divorce is deeply disappointing and distressing to you, as it is to us, and that you are very sad about it, as are we, but we believe that this change will be better for us, and we hope in time that you will understand. We are both here for you. We both love you.” 

It is a mistake for parents to share details of what went wrong in their marriage with their children. The children may know that there have been problems, but they do not need to know specifics, for that is the parents’ business and theirs alone.

Parents need to remember that their children are watching them. Everything they say and do affects them, and they will learn to cope with their own life challenges by the example their parents set as they cope with the end of their marriage.

Parents need not be stoic in front of their kids, but neither should they show constantly to them how grieved, angry, pained, and disappointed the parents feel.

Parents should strive to keep the children’s lives as normal as possible, should be open to hearing what their kids think and feel, and should not try and convince their kids that they are wrong to feel as they do, that they should “get over it” before they are ready, or ignore the pain they feel. Parents should accept what their kids say on their terms and affirm that their feelings are legitimate.

Parents should hug their children a lot and tell them how much they love them.

It is important that the children of divorcing parents have the support of close family, friends, clergy, therapists, and teachers. Parents should explain to their children how important it is for their teachers to be aware about the divorce so that they can emotionally support them as needed in the classroom.

The time following divorce, like that following a death, needs a grieving period. Shock, denial, anger, sadness, and acceptance are part of what divorcing parents can anticipate from their children. Children might act out in a variety of ways. Some may not react during the first months, and their reactions will vary according to age and respective relationships with each parent. As parents and children move through this transition together, children should understand that they must speak respectfully to their parents and siblings even if they are furious at their parents for this change that has been imposed on their lives.

It is a mistake for parents to over-compensate in what they allow and give to their children. Parents should not attempt to buy their child’s happiness. Among the most important things parents can do is to agree together on their expectations, privileges and punishments. This is often difficult, but if parents, despite their antagonisms, are willing to communicate and coordinate regarding their children, so that neither home is viewed as a sanctuary from the other home, then the stability and constancy children need will be more likely to occur.

I have written a booklet called “When Jews Divorce” that more completely discusses the Jewish view on divorce and other options for divorcing partners. It can be found on my synagogue’s website at http://www.tioh.org/images/Worship/ClergyStudy/when%20jews%20divorce.pdf.

Note: This is one in a series of blogs I am writing about difficult conversations that come up in families, among friends and in the workplace that we sometimes avoid or do badly. For a complete list, see my blog “More Difficult Conversations – January 17, 2014.”

Difficult Conversations

17 Friday Jan 2014

Posted by rabbijohnrosove in Ethics, Health and Well-Being, Life Cycle

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Ethics, Health and Well-Being, Life cycle

My post “Helping Families Have the Most Difficult Conversation” (December 31, 2013) touched a sensitive chord with many people. In that blog I encouraged adult children and their parents to talk openly about the most difficult and challenging of life’s transitions at the end of life.  See https://rabbijohnrosove.wordpress.com/2013/12/31/helping-families-have-the-most-difficult-conversation/

After reading the first blog, a good friend suggested that I address other difficult conversations as well. I thought he had a good idea, and so in the coming weeks I will address each of these themes below, and where possible, to cite Jewish text and values.

A disclaimer – I am not a psychologist, though working in synagogues over the past 40 years as a student rabbi and then an ordained rabbi I have addressed these issues in one way or another many times.

Here are the issues (to be addressed in no particular order) that I will discuss going forward:

·       How to best discuss death, divorce and sex with children

·       How to talk about God with children whether we are believers or not

·       How to share bad news

·       How to tell those who behave unethically and mean-spiritedly the truth about what they do and the impact they have on others

·       What to say to those with addiction problems

·       How to deal with the person who is always right, never wrong, and resistant to apologizing when wrong

·       How to be a friend to those with serious illness

·       What to do and say to those who self-reference in every conversation

·       What to say when others make racist, sexist, homophobic, and anti-Semitic comments in a business or social setting, or to you personally

When the time comes, I invite your insights and wisdom. You can post your comments directly on my blog.

I hope these blogs will stimulate us to address those difficult interpersonal issues and issues that come up among friends and in the workplace that we have avoided or done badly.

 

“Jaw jaw is better than war war!” – Sir Winston Churchill and the Iran Sanctions Bill

09 Thursday Jan 2014

Posted by rabbijohnrosove in Uncategorized

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American Politics and Life, Ethics, Israel and Palestine

Most Israelis, Americans and international observers recognize that Iran’s nuclear weapons program is an existential threat to Israel and the western world. The question is what to do and not do in the midst of current negotiations between Iran and P5 +1?

I believe we should NOT support S. 1881 – The Menendez-Kirk Iran Sanctions Bill which would impose new stringent sanctions on Iran and entities that do business with it if Iran fails to meet certain conditions in current negotiations over its nuclear program.

J Street, a pro-Israel and pro-peace American political organization, supports the Obama Administration’s current strategy in negotiations, as do I. What follows is J Street’s arguments explaining why S.1881 would either encourage a nuclear armed Iran, war or both.

The following is excerpted from a J Street memo.

“President Obama’s administration, the US intelligence community and numerous security experts believe that enactment of this bill would likely derail current negotiations, foreclosing the possibility of a diplomatic resolution to concerns over Iran’s nuclear program. The legislation of new sanctions would be seen by Iran and some of our P5+1 partners as a bad-faith act violating the spirit of the first –step understandings agreed in November, and empower Iranian hardliners seeking to undermine President Rouhani, restricting his ability to agree to necessary concessions.

If it led to the collapse of talks, enactment of the bill would also ensure that the international community placed the blame for such failure squarely on the United States, leading to the likely defection of several of Iran’s large trading partners (i.e. China, Russia, India) from the US-led multilateral sanctions regime. In other words, the bill could result in significantly REDUCED economic pressure on Iran.

The bill places an essentially impossible condition on any final agreement: that Iran abandon all uranium enrichment, even for verifiably civilian purposes at levels far below weapons-grade. Conditioning the avoidance of new sanctions— not to mention relief from existing sanctions– on this outcome would also cause the likely collapse of negotiations, as Iran is extremely unlikely to agree to such terms.

The failure of diplomacy makes a nuclear-armed Iran or military engagement with Iran (or both) much more likely, which would threaten US and Israeli security, and frustrate the United States’ ability to advance the critical Israeli-Palestinian talks now underway.

Thirty-four Senators need to vote “No” in order to ensure that there is override-proof support for President Obama on this. He has promised to veto any bill of this kind that passes through Congress because:

[1] It sets an essentially impossible condition for a final deal, namely that Iran renounce even a peaceful nuclear program with intrusive international inspection.

[2] Its passage would be very likely to immediately derail the current diplomatic process.

[3] Enacting a bill that all but ensures the collapse of talks would likely lead other countries to break from the US-lead multilateral sanctions effort, and significantly REDUCE economic pressure on Iran.

Legislating sanctions now is an unnecessary risk, especially given that there is no question that Congress would be ready to pass new sanctions immediately should Iran violate the “first step” agreement or fail to come to terms on a permanent agreement.

I ask you to contact your senators and express your opposition to S. 1881.

Senators who have not taken a position on the bill (39):

Tammy Baldwin (D-WI)

Max Baucus (D-MT)

Michael Bennett (D-CO)

Sherrod Brown (D-OH)

Richard Burr (R-NC)

Maria Cantwell (D-WA)

Thad Cochran (R-MS)

Michael Crapo (R-ID)

Dick Durbin (D-IL)

Jeff Flake (R-AZ)

Al Franken (D-MN)

Martin Heinrich (D-NM)

Heidi Heitkamp (D-ND)

Dean Heller (D-NV)

Mazie Hirono (D-HI)

Tim Kaine (D-VA)

Angus King (D-ME)

Amy Klobuchar (D-MN)

Ed Markey (D-MA)

Claire McCaskill (D-MO)

Mitch McConnell (R-KY)

Jeff Merkley (D-OR)

Chris Murphy (D-CT)

Patty Murray (D-WA)

Bill Nelson (D-FL)

Rand Paul (R-KY)

Jack Reed (D-RI)

Harry Reid (D-NV)

Bernie Sanders (D-VT)

Brian Schatz (D-HI)

Jeff Sessions (R-AL)

Jeanne Shaheen (D-NH)

Richard Shelby (R-AL)

Debbie Stabenow (D-MI)

Jon Tester (D-MT)

Mark Udall (D-CO)

Tom Udall (D-NM)

Elizabeth Warren (D-MA)

Sheldon Whitehouse (D-RI)

 

Senators who wrote to Senate Majority Leader Harry Reid in opposition to moving such a bill (10):

Barbara Boxer (D-CA)

Tom Carper (D-DE)

Dianne Feinstein (D-CA)

Tom Harkin (D-IA)


Tim Johnson (D-SD)


Patrick Leahy (D-VT)


Carl Levin (D-MI)


Barbara Mikulski (D-MD)


John Rockefeller (D-WV)


Ron Wyden (D-OR)

 

Cosponsors of the Bill (51):

Lamar Alexander (R-TN)

Kelley Ayotte (R-NH)

John Barrasso (R-WY)

Mark Begich (D-AK)

Richard Blumenthal (D-CT)

Roy Blunt (R-MO)

Cory Booker (D-NJ)

John Boozman (R-AR)

Ben Cardin (D-MD)
Bob Casey (D-PA)

Saxby Chambliss (R-GA)

Dan Coats (R-IN)

Tom Coburn (R-OK)

Susan Collins (R-ME)

Chris Coons (D-DE)

Bob Corker (R-TN)

John Cornyn (R-TX)

Ted Cruz (R-TX)

Joe Donnelly (D-IN)

Michael Enzi (R-WY)

Deb Fischer (R-NE)

Kirsten Gillibrand (D-NY)

Lindsey Graham (R-SC)

Charles Grassley (R-IA)

Kay Hagan (D-NC)

Orrin Hatch (R-UT)

John Hoeven (R-ND)

Jim Inhofe (R-OK)

Johnny Isakson (R-GA)

Mike Johanns (R-NE)

Ron Johnson (R-WI)

Mark Kirk (R-IL)

Mary Landrieu (D-LA)

Mike Lee (R-UT)

Joe Manchin (D-WV)

John McCain (R-AZ)

Robert Menendez (D-NJ)

Jerry Moran (R-KS)

Lisa Murkowski (R-AK)

Rob Portman (R-OH)

Mark Pryor (D-AR)

James Risch (R-ID)

Pat Roberts (R-KS)

Marco Rubio (R-FL)

Chuck Schumer (D-NY)

Tim Scott (R-SC)

John Thune (R-SD)

Pat Toomey (R-PA)

David Vitter (R-LA)

Mark Warner (D-VA)

Roger Wicker (R-MS)

 

 

 

 

   

 

 

The Ethics and Politics of Street Tzedakah – Part II

08 Wednesday Jan 2014

Posted by rabbijohnrosove in American Jewish Life, American Politics and Life, Ethics, Social Justice, Uncategorized

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American Jewish Life, American Politics and Life, Ethics, Health and Well-Being, Social Justice

When I lived in Berkeley in the late ‘60s and early ‘70s, walking along Telegraph Avenue could be expensive if you gave to every panhandler who asked for spare change. Not that much has changed in all these years. The number of people asking for hand-outs is at least as great as it was, and perhaps more so. Given the nagging high national unemployment rate of 7% and the large numbers of long-term unemployed who have been unable to find work, the high number of under-employed, the historically low minimum wage, the federal cuts to food stamps for the working poor, and the threat that Congress will not extend unemployment insurance, it is no surprise that people asking for help on the street is so ever-present.

What to do? Democrats in Congress who believe that the federal government should extend a helping hand, especially in difficult times, are slogging it out with a recalcitrant hard-hearted extremist Republican party that cares little for “the least among these” (Matthew 25:40) despite their own Christian faith claims.

What about us? Do we give to the people on the street? Something to everyone, nothing to anyone, sporadically when we feel like it?

I confess that over the years I have been alternately generous and tight-fisted. Sometimes I open my wallet, but more often I walk by without responding, always feeling guilty when I do.

A week ago, my friend Letty Cottin Pogrebin sent me a link to an Op-ed she had just written for Moment Magazine called “The Politics and Ethics of Street Tzedakah” (http://www.momentmag.com/opinion-politics-ethics-street-tzedakah/). After reading it I felt especially ashamed of myself.

I decided, both for the sake of the person asking for help and for myself, that henceforth I would give to everyone asking me for assistance. This week, so far, I have given to five individuals, a dollar per person, not very much in the grand scheme of things (perhaps $250-300 annually). The pay-off, however, is great in human terms. The opportunity to connect heart to heart and soul to soul with a stranger in need is a benefit for both him/her and me.

In each of the five cases this week, the recipient responded gratefully: “Thank you brother!” “God bless you!” “Have a great day!” They felt seen and respected. I felt I did the right thing. It was, in a limited way, a win-win though my dollar gift did little to solve the great socio-economic problems in our country.

None of those who panhandle wish to be doing so. One young man walking through traffic was holding a sign that read, “This is humiliating to me, but I am hungry. Please help!”

To those who say skeptically that these people are scamming us, that they can do better standing at a busy intersection than by actually getting a job, I ask only that you put yourselves in their place and reflect on what it would have taken for someone to do what they are doing.

Regarding giving when we legitimately suspect fraud, Rabbi Chayim of Sanz (1793-1876) said:

“The merit of tzedakah is so great that I am happy to give to 100 beggars even if only one might actually be needy. Some people, however, act as if they are exempt from giving charity to 100 beggars in the event that one might be a fraud.” (Darkai Chaim, publ. 1962, p. 137)

Maimonides reminds us that “One must never turn a poor person away empty-handed, even if you give him a dry fig.” (Mishneh Torah, “Gifts to the Poor” 7:7)

The obligation to give tzedakah includes everyone without exception, even the poor who receive from community funds and individual handouts (Shulchan Aruch, Yoreh Deah 248:1). When the poor gives, they realize that there are others worse off than themselves.

According to surveys, the American Jewish community is the most generous community in the country per capita. I am proud that our people give to all kinds of worthy causes, to alleviate suffering here and around the world, to the people and state of Israel, to local, national and international Jewish causes, to synagogues and food pantries, homeless programs, and refugee organizations, to universities, hospitals, art museums, and symphony orchestras. We write checks because we know that Judaism requires it, because we know the heart of the stranger, the poor and oppressed, and in the interest of tikun olam.

But how often do we give when we meet strangers on the street?

I have decided that I am no longer walking by without giving. My personal pledge is to carry one dollar bills at all times, and to give them whenever asked, not just for the sake of the other, but for my own sake as well.

Diplomacy – Quotes to Consider in Dangerous Times

05 Sunday Jan 2014

Posted by rabbijohnrosove in Ethics, Israel and Palestine, Quote of the Day, Uncategorized

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Ethics, Israel and Palestine, Quote of the Day

As Secretary of State John Kerry, along with able diplomats such as US Middle East negotiator Martin Indyk, wade into the waters of Middle East diplomacy, I thought the following quotes are enlightening.

“Negotiation in the classic diplomatic sense assumes parties are more anxious to agree than to disagree.” -Secretary of State Dean Acheson (1893-1971)

 “You cannot negotiate with people who say what’s mine is mine and what’s yours is negotiable.” -President John F. Kennedy (1917-1963)

 “Never hate your enemies. It affects your judgment.” Mario Puzo, The Godfather (1920-1999)

“Hating clouds the mind. It gets in the way of strategy. Leaders cannot afford to hate.” -Bill Keller, Journalist (b. 1949)

“To jaw-jaw is always better than to war–war.” -Sir Winston Churchill (1874-1965)

“Diplomacy: the art of restraining power.”  -Secretary of State Henry A. Kissinger (b. 1923)

“Diplomacy is the art of telling people to go to hell in such a way that they ask for directions.” -Sir Winston Churchill (1874-1965)

“All war represents a failure of diplomacy.” -Anthony Neil Wedgwood “Tony” Benn, British MP and Cabinet Minister (b. 1925)

“Diplomacy is, perhaps, one element of the U.S. government that should not be subject to the demands of ‘open government’; whenever it works, it is usually because it is done behind closed doors. But this may be increasingly had to achieve in the age of Twittering bureaucrats.” -Evgeny Morozov, Russian-American writer (b. 1984)

“Force is all conquering, but its victories are short-lived.” -President Abraham Lincoln (1809-1865)

“Let us never negotiate out of fear. But let us never fear to negotiate.” -President John F. Kennedy (1917-1963)

“Certainly the international community is putting a lot of pressure on Iran and making clear that its nuclear program must stop. If it stops with the sanctions, the combinations of sanctions, diplomacy, other pressures, I, as the prime minister of Israel, will be the happiest person in the world.” -Prime Minister Benjamin Netanyahu (b. 1949)

Amen!

Year End Reflections of a More Personal and Rabbinic Kind

29 Sunday Dec 2013

Posted by rabbijohnrosove in American Jewish Life, Ethics, Health and Well-Being, Jewish History, Jewish Identity, Life Cycle, Musings about God/Faith/Religious life, Social Justice

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American Jewish Life, Ethics, Health and Well-Being, Jewish History, Life cycle, Musings about God/Faith/Religious Life

On June 10, 1979, I ascended the steps to the bimah at Temple Emanuel in New York City and stood before the open ark with Rabbi Alfred Gottschalk (z’l), President of the Hebrew Union College – Jewish Institute of Religion (the Reform rabbinic seminary). He placed his hands upon my shoulders in the traditional gesture of S’michah (lit. “Laying on of hands”), looked intensely into my eyes and asked, “Are you prepared to serve as a Rav b’Yisrael (a Rabbi in Israel)?”

“Yes!” I said, and he ordained me “Rabbi.”

Truth be told, I wasn’t at all prepared. Yes, I had learned a great deal and thought deeply about many things, but I had no clue about what would be demanded of me in serving a synagogue community, the Jewish people and God.

Among the most difficult and persistent challenges I have had as a congregational rabbi is to constantly shift my mood and thinking at the drop of a hat (often multiple times daily) according to the demands of the occasion (e.g. birth, b’nai mitzvah, conversion, marriage, divorce and other life traumas, illness, death, and mourning).

Add to that challenge my need to grow spiritually, deepen my Jewish understanding and Hebrew knowledge, and help my congregants understand what it means to be American Jews, ohavei am Yisrael (lovers of the Peoplehood of Israel) and ohavei M’dinat Yisrael (lovers of the State of Israel).

Being a Reform rabbi these days means being a kol bo (i.e. all things to all people) and an emotional chameleon.

The American Reform rabbi’s multiple roles as master of the tradition, teacher, ethical and spiritual leader, friend and pastor, trouble-shooter and problem solver, communal and personal healer, progressive visionary and social activist, and representative of Judaism and the Jewish people are daunting, overwhelming and impossible for any one person to fulfill. I think back to the moment as an undergraduate at the University when I decided to enter the rabbinate, and I realize how very naïve I was.

Having said this, I know that many in other professions and life-roles confront equivalent demands and pressures. What we all share is the need to compartmentalize our lives to such an extent that we can jump effectively from one situation to the next without losing ourselves, damaging our integrity or becoming hard-hearted. We have to be able to hold multiple thoughts and conflicting feelings at the same time, to feel both the joys and sorrows of living without being overwhelmed by one or the other, to appreciate ourselves and others as reflections of Divinity despite our numerous flaws, and to set high moral and ethical standards even as we expect failure, without our resorting to unpleasant, cruel and unnecessary rancor and personal attack.

None of us can do this by ourselves. We need good people in this work – loving spouses/partners, trusted friends, kind and capable colleagues, smart and big-hearted lay leaders, and a community that shares common values, ethics and vision.

Despite the challenges I face continually as a congregational rabbi, this sacred work has been and continues to be rewarding beyond measure. I am grateful for that and for all the people alongside whom I work and love.

As 2014 commences, I wish for you and all those dear to you a year of good health, joy amidst sorrow, spiritual and emotional growth, and expanded meaning.

May Israel reach, at last, a secure and lasting peace with the Palestinian people in a two states for two peoples final resolution of their conflict.

And may all humankind live peacefully under their vines and fig trees with none to make them afraid.

Happy New Year!

Getting to 100 – What Makes for a Long and Healthy life?

27 Friday Dec 2013

Posted by rabbijohnrosove in American Politics and Life, Ethics, Health and Well-Being, Life Cycle, Uncategorized

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American Life, Ethics, Health and Well-Being, Life cycle

“Eat boiled corn with codfish and cream, and laugh…”

“Smoke a good cigar, avoid alcohol, drink water, stay positive, and sing.”

“Thumb your nose at sadness, turn the tables on tragedy, laugh instead of getting angry, and don’t feel envious of anyone.”

“Find a good wife and drink two scotches every night.”

“Fight injustice, help people in trouble and keep your mind active.”

“Do something new each day, avoid drama and stay far away from difficult people.”

“Mind your own business, don’t eat junk food, treat others well, and work hard at what you love.”

“Live for God, pray and surround yourself with nice people.”

These are ten responses given by people who have lived more than 100 years to the question – “Why have you lived so long?”

I’ve thought about the fact of longevity, especially this week, because I visited a house of mourning for a 39 year-old man whose life was cut way too short by cancer, and two days later I officiated at the funeral of a venerable 102 year-old woman who had it all.

Common wisdom says that if we eat well, exercise and manage stress; if we maintain our social connections and faith, then we’ll live long and happily!

Of course, this isn’t always the case. Some of us are more prone to disease and accident than others no matter how healthy we try and live.

Researchers say that genetic factors offer only part of the explanation for why we live longer or shorter amounts of time, but there’s much more to it. It’s now clear that there are many behavioral factors contributing to a person’s longevity including health and health behaviors, gender, ethnicity, and socioeconomic status, stress, social and environmental support, mental health, and life satisfaction.

Perhaps the most important study on longevity is “The Longevity Project” written by psychology professors Howard Friedman and Leslie Martin of UC Riverside, who culminate an eight-decade long study begun in 1921 of 1500 precocious children by Stanford University psychologist Lewis Terman. Terman died in 1956 so future researchers picked up where he left off, including Drs. Friedman and Martin.

The 1500 children were followed in meticulous detail throughout their lives. In studying them Friedman and Martin conclude that

“The best childhood predictor of longevity [is] conscientiousness—the qualities of a prudent, persistent, well-organized person—somewhat obsessive and not at all carefree….It’s not the happy-go-lucky who thrive—it’s the prudent and persistent who flourish through the years.”

They offer three possible reasons for this. First,

“…conscientious people do more … to protect their health and engage in fewer [risky] activities …. are less likely to smoke or drive too fast. They buckle their seat belts and follow the doctor’s advice…They are not necessarily risk averse but they tend to be sensible in evaluating how far to push the envelope.” 

Second, some of us are

“…biologically predisposed to be …more conscientious and healthier ….less prone to develop certain diseases, … these people have different levels of the chemical…serotonin in their brains [serotonin helps to determine happiness and well-being]…Individuals with low levels of serotonin tend to be much more impulsive…” and they eat more and sleep less.

And third,

“Having a conscientious personality leads a person into healthier situations and relationships… happier marriages, better friendships and healthier work situations.”

This study showed that kids described as cheerful and optimistic did not live as long as those boring and serious kids who worried constantly about school, studied and worked hard.

The one factor that best predicted long life, even more than happiness itself, is purposeful goal-oriented work, whether for a paycheck or for its own sake. People who are drawn to live their lives, however, with other like-minded, healthy, active and involved people significantly increase the odds of their living longer and more happily.

And so, what does our tradition have to offer about what makes for a long and good life?

The Book of Proverbs instructs us to behave moderately in all things, to seek the middle path, to acquire knowledge and understanding in the ways of the world, and to seek higher wisdom. We’re called upon to build stable communities that care for all its citizens, to act with dignity, integrity, honesty, generosity, and kindness, to respect the wisdom given us by the generations, to heal ourselves and repair the world, and to walk humbly before God.

Judaism teaches that it’s not the number of days or years that we live, it’s the quality of those days that matters.

I pray that each of us will be blessed not only with length of years, but also with the knowledge that we lived ethically and compassionately having contributed to making our world a better, more compassionate and just place. Amen!

Express Your Gratitude to 25 American Universities for Protesting ASA Boycott of Israeli Universities

24 Tuesday Dec 2013

Posted by rabbijohnrosove in American Jewish Life, American Politics and Life, Ethics, Israel/Zionism, Jewish History, Uncategorized

≈ 3 Comments

Tags

American Jewish Life, American Politics and Life, Ethics, Israel/Zionism, Social Justice

My friend and colleague, Rabbi Jeffrey Salkin, has written an appeal for us to perform an important mitzvah: hakarat ha-tov – “recognizing the good” by thanking the Presidents and Chancellors of 25 American colleges and universities that have refused to join the boycott of Israeli universities called by the American Studies Association (ASA).

Not only have these academic leaders refused to join the ASA boycott, but many have made strongly worded public statements condemning the Association’s bigoted assault not only on the integrity of Israel’s institutions of higher learning, but on the State of Israel itself.

Israel is a great democracy, and as all great democracies it has its share of imperfections. However, for the ASA to single out Israel when truly grievous human rights abuses are occurring in countries all over the world that make Israel’s imperfections pale by comparison raises serious questions not only about the fairness of the supporters of the ASA anti-Israel boycott, but also about their deeper motives, their anti-Jewish and anti-Israel animus, and their personal integrity.

Rabbi Salkin has provided us the names, email addresses, and mailing addresses of the leadership of these 25 institutions. He says

“… it is not enough to scream gevalt when we have been wounded. We also have to scream ‘thank you’ to those who are our friends, to those who stood up for truth, to those who have refused to have their educational institutions seduced by all too common siren song of anti-Israelism. We need to thank those institutions, especially if we are alumni of them, and/or our children or grandchildren attend them.”

Here is the letter that I wrote and sent this morning, in answer to Jeff’s call, to each of the twenty-five university and college presidents and chancellors. I urge you to follow suit and fill their mailboxes with our individual and collective love and gratitude. Feel free to use my letter as is, or change it, or write your own; but write to let them know that their courage and commitment to truth and decency has not gone unnoticed nor unappreciated.

Dear President/Chancellor:

I want to add my voice to the voices of countless fair-minded people in expressing my deepest gratitude to you and your university for your commitment to truth, intellectual honesty and independent inquiry, to common decency and fairness, and to your courage and generosity of spirit in standing up to and protesting the American Studies Association (ASA) boycott of the State of Israel’s academic institutions.

What you have done preserves the dignity and integrity not only of Israel’s institutions of higher learning, but of your own.

I am grateful beyond words.

Sincerely,

Rabbi John L. Rosove

Senior Rabbi – Temple Israel of Hollywood, Los Angeles, CA

Boston University. Dr. Robert A. Brown, President. John and Kathryn Silber
Administrative Center, 1 Silber Way (8th Floor), Boston, MA. 02215.
president@bu.edu

Brandeis University. Fred Laurence, President. Office of the President,
Irving Enclave 113, MS 100, 415 South Street, Waltham, MA 02453

Brown University. Christina Paxson, President. Office of the President,
Brown University, Box 1860, 1 Prospect Street, Providence, RI 02912

Cornell University. David J. Skorton, President. Office of the President,
300 Day Hall, Cornell University, Ithaca, NY 14853. president@cornell.edu

Dickinson College. Nancy A. Roseman, President. Dickinson College, Post
Office Box 1773 , Carlisle, PA 17013. presofc@dickinson.edu

Duke University. Richard A. Brodhead, President. Office of the President,
Duke University, 207 Allen Building, Box 90001, Durham, NC 27708-0001.
president@duke.edu

George Washington University. Steven Knapp, President. Rice Hall, 2121 I
Street, NW, Suite 801, Washington, DC 20052

Harvard University. Dr. Drew Faust, President. Office of the President,
Harvard University, Massachusetts Hall, Cambridge, MA 02138
president@harvard.edu

Indiana University. Michael A. McRobbie, President. Office of the
President, Indiana University, Bryan Hall 200, 107 S. Indiana Ave.,
Bloomington, IN 47405

Michigan State University. Lou Anna K. Simon, President. Office of the
President, Michigan State University, 426 Auditorium Road, Hannah
Administration Building, Room 450, East Lansing, MI 48824-1046.
presmail@msu.edu

New York University. John Sexton, President. Office of the President, New
York University, 70 Washington Square South, New York, NY 10012
john.sexton@nyu.edu

Northwestern University. Morton Shapiro, President. 2-130 Rebecca Crown
Center, 633 Clark Street, Evanston, Illinois 60208.
nu-president@northwestern.edu

Princeton University. Christopher L. Eisgruber, President. Office of the
President, 1 Nassau Hall, Princeton University, Princeton, NJ 08544

Tulane University. Scott S. Cowen, President. Tulane University, 218 Gibson
Hall, 6823 St. Charles Avenue, New Orleans, LA 70118-5684

University of California-Irvine. Michael V. Drake, MD, Chancellor.
University of California, Irvine, Irvine, CA 92697 chancellor@uci.edu

University of California-San Diego. Praddep K. Khosia, chancellor-elect.
Office of the Chancellor, University of California, San Diego, 9500 Gilman
Drive # 0005, La Jolla, California 92093-0005. chancellor@ucsd.edu

University of Kansas. Bernadette Gray-Little, Chancellor. Chancellor’s
Office, University of Kansas, 230 Strong Hall, Lawrence, KS 66045-7518.
chancellor@ku.edu

University of Maryland. Wallace D. Loh, President. University of Maryland,
1101 Main Administration Building, College Park, MD 20742-6105
president@umd.edu

University of Pennsylvania. Amy Gutmann, President. Office of the President,
University of Pennsylvania, 1 College Hall, Room 100, Philadelphia, PA
19104-6380. presweb@pobox.upenn.edu

University of Pittsburgh. Mark Nordenberg, Chancellor. University of
Pittsburgh , 107 Cathedral of Learning, Pittsburgh, PA 15260

University of Texas-Austin. William Powers, Jr., President. Office of the
President, 110 Inner Campus Drive, Stop G3400, Austin, TX. 78712-3400

Washington University in St. Louis. Mark Stephen Wrighton, Chancellor.
Campus Box 1192, One Brookings Drive , St. Louis, MO 63130
wrighton@wustl.edu

Wesleyan University. Michael S. Roth, President. 229 High Street,
Middletown, CT. 06459. presoffice@wesleyan.edu

Willamette University. Stephen E. Thorsett, President. 900 State Street,
Salem, Oregon 97301 president@willamette.edu

Yale University. Peter Salovey, President. President’s Office , Yale
University PO Box 208229 , New Haven, CT 06520-8229
presidents.office@yale.edu

Final Word to Dr. Gerald Steinberg on Bedouin Human Rights – by Rabbi Jill Jacobs of T’ruah

20 Friday Dec 2013

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

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Tags

Ethics, Israel/Zionism, Jewish History, Social Justice

Over the past two weeks there has been a war of words published in the Los Angeles Jewish Journal on line between Dr. Gerald Steinberg of Bar Ilan University, Rabbi Jill Jacobs the President of Teruah, and me on the issue of Bedouin human rights in Israel and the recent Prawer-Begin Bill that passed the Knesset and then was cancelled by Prime Minister Netanyahu for reasons, frankly, that are unclear (some say that the human rights organizations forced him to withdraw the bill; others say that his coalition parties in the right were equally unhappy for other reasons with the bill).

I have deferred to Jill as the leader of a respected human rights organization of 1800 rabbis to respond to Dr. Steinberg. Jill’s most recent excellent and comprehensive piece (published yesterday) on the situation of the Bedouin who are citizens of the state of Israel, by the way, I believe, should settle the issue.

For Rabbi Jill Jacob’s piece, Paste http://www.jewishjournal.com/opinion/article/the_bedouin_human_rights_and_legitimacy_a_final_word_to_gerald_steinberg. Dr. Steinberg’s prior piece has a link within Jill’s article.

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