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Tag Archives: Jewish History

A Rabbi’s Ethical Will – A Challenge for Liberal American Jews

29 Friday May 2015

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American Jewish Life, Ethics, Health and Well-Being, Jewish History, Jewish Identity

The following is my Congregational “Ethical Will” that my synagogue will include in a new time-capsule to be opened at some time in the future. My synagogue is today nearly 90 years old and we have just finished a 13-year process in which we have completely rebuilt our schools and buildings into a modern state of-the-art facility. We are a healthy synagogue community of 950 family units, but our current health is no guarantee for the future. What follows, to be opened in 30, 40, 50, or even 75 years, is a statement of my hopes for my future congregants, read perhaps following my death.

May 28, 2015 – Sivan 10, 5775

Dear TIOH of the Future:

As the Senior Rabbi of Temple Israel of Hollywood, I am gratified by what so many have accomplished together in nurturing our synagogue community and distinguishing it as the vital, enriched, loving, and progressive Jewish community that it is today in 2015.

We have grown three schools with an enrollment of nearly 700 students from pre-school to high school, and developed a strong Jewish learning community of adults, an inspired worship experience for individuals and families of all ages, engaged social justice activity, a Jewish arts and emerging arts education program, and strong relationships with our Israeli Reform sister synagogues, Congregation Mevasseret Zion and Congregation Kodesh v’Chol in Holon, as well as an invigorating family exchange program between our 6th grade Day School students and the 6th grade Israeli students at the Tzahalah Elementary school in North Tel Aviv via the Tel Aviv-Los Angeles Partnership. We have also introduced more than 250 adults and children to the land and state of Israel on congregational trips.

We are a strongly identifying liberal Jewish community in the heart of Los Angeles, but we know that there is still much to accomplish, much to learn, many unaffiliated Jews to draw in, and much healing of people, our community, city, county, country, and world for us to effect.

Despite what we have learned to do well, and despite the current challenges left unaddressed, I worry mightily about our collective Jewish future not only at Temple Israel of Hollywood, but amongst American liberal Jews as a whole. Demographic studies of the American Jewish community suggest a serious cause for concern.

The 2013 Pew Research Poll indicates that the American Jewish community numbers today between 4.5 million and 9 million, depending on how one defines ‘who is a Jew.’  Seven in ten Jews nationally in non-Orthodox communities are intermarrying; one-fifth of all Jews say they do not believe in God; and two out of three are not affiliated with a synagogue community. Though 90% of all American Jews say they are proud to be Jewish, 30% say they are not religious in any way. Two-thirds of non-religious Jews do not raise their children as Jews. Many of us worry whether our grandchildren and great-grandchildren will be Jewish at all.

We cannot know what the state of your community will be as you read this, 30, 50 or 75 years from now. Will your generation be literate Jews? Will you know Hebrew, Torah, Jewish texts, Jewish history, ethics, and culture? Will you have faith in God? Will you increase the numbers who identify as liberal Jewish Americans? Will you have a strong sense of Jewish connection with Jews living in Israel and throughout the world? Will you be engaged as Jews in the messianic work of tikun olam, healing an unjust, hard-hearted and broken world?

I speak on behalf of our congregation, staff and lay leadership today in 2015/5775 and wish you Temple Israel congregants of the future well, and I hope for you the following:

1. That your knowledge and love of Torah and Judaism’s sacred literature, history, language, culture, ethics, and the state of Israel will be strong;

2. That you will be practicing Jews in your homes and here in the synagogue;

3. That mitzvot will be the primary business of this congregation and your lives;

4. That your prayer will be meaningful and enriching, filled with moments of personal and communal transcendence and joy, rooted in Jewish tradition’s great spiritual legacy;

5. That Torah and Jewish ethics will continue to be at the core of this congregation’s mission, that kindness will characterize all relationships in the community between staff, leadership and congregants, from the very young to the very old, that TIOH will be a model of ethical living and human decency in Los Angeles, and a place where ideas are freely debated with civility and mutual respect;

6. That every human being will be honored and valued here and outside these synagogue walls by virtue of being created b’tzelem Elohim, in the image of God;

7. That TIOH will be, as it is today, an inclusive community of Jews and their families (Jewish and non-Jewish) from around the country and the world, embracing the straight and LGBT communities, and Jews of color;

8. That you will visit the people, land and state of Israel with regularity, study there, support its democracy and Jewish character, and consider it your national home as it is the national home of the entire Jewish people.

May your Jewish lives be enriched and rewarding, and may you be worthy always to stand humbly before God.

With every good wish from my house and family across time to yours,

Bivracha, u-v’ahavah, u-l’shalom,

John L. Rosove
Senior Rabbi – Temple Israel of Hollywood

12 New Rabbis – A Bit of Counsel and a Prayer

20 Wednesday May 2015

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American Jewish Life, Jewish History, Jewish Identity, Life cycle

I was privileged to attend the ordination of 12 new Rabbis this past Sunday in Los Angeles from the Reform movement’s Hebrew Union College-Jewish Institute of Religion (HUC-JIR). Because the ordination ceremony was held in the Sanctuary of my synagogue, Temple Israel of Hollywood, HUC invited me to offer the invocation.

I was ordained myself 36 years ago from HUC-JIR in New York and remember well the excitement, exhilaration, pride, optimism, hope, and, not a small amount of trepidation that must have filled the hearts of these young men and women (see names below).

As the 500 family, friends and members of the HUC community (faculty, staff and rabbis) gathered in our Sanctuary, the 12 “almost Rabbis” processed and took their seats. I approached the podium and offered these words just moments before Rabbi Aaron Penken, the President of HUC-JIR, placed his hands upon each of their heads in the traditional gesture of s’michah (“the laying on of hands”) and pronounced them “Rabbi in Israel.”

I said:

“Zeh hayom asah Adonai, nagilah v’nism’cha bo!
This is the day that God has made, let us sing and be joyful!” (Psalm 118:24)

B’ru-chim ha-ba-im – Welcome esteemed teachers and faculty, colleagues, parents, grandparents, friends, and kim’at (almost) “Rabbis in Israel”…

As rabbis, in whatever ways you will serve our people and faith, I can assure you this after my own 36 years tilling the soil in this unique vineyard of matter and spirit, that you will be challenged and tested as you’ve never been before, to think broadly, to learn from our traditional sources every day, to respond with uncommon passion and compassion to the needs of others, to be endlessly patient with people and ferociously impatient for truth and justice, to dig into your soul’s wellsprings seeking God’s life-affirming power, and then, working and reworking what it means for you and us to be progressive Jewish religious leaders amongst our people.

The only thing I can say with any certainty at all is that if you wish to rise to your best selves, and you allow yourselves to be pushed to your limits, you will feel exhilarated in ways few others will understand, for being a rabbi in Israel is unlike anything else I know.

In these brief moments, I wish to leave you with a few truths I’ve learned over the years serving our people:

First – Always follow your heart, but be smart about it.

Second – Never compromise your values and principles, but choose your moments carefully and go “to the wall” rarely, for there’s much truth possessed by others that will expand and enrich your own sense of the truth.

Third – Find the very best and brightest, the most creative, kind and special among our colleagues, your congregants and friends to join you as partners in your sacred work, for only then will you soar as if on “the wings of eagles.” (Isaiah 40:31)

Fourth – Never stop even for a moment studying our sacred literature. Learn as much Hebrew as you can. Memorize as much text as you are able. And push yourself to break through convention while at the same time respecting your community’s rhythms and needs.

Fifth – Put your emphasis always on the half-full glass, and regard the half-empty, but don’t dwell there nor allow yourself overexposure to toxic people who will steal your heart, soul, mind, and strength if you let them.

And finally, place your family’s and friends’ needs over work even as you give your all to your congregants and community.

I know I speak for all HUC alumni scattered around the world in wishing you well, joy, happiness, and fulfillment in this sacred work.

On this Yom Y’ru-sha-la-yim, despite its history of violence and strife, may the Holy City that lives at the center of our people’s heart and soul inspire you in your sacred work as ohavei am Yisrael u-m’di-nat Yis’rael, lovers of the people and the State of Israel.

The Jewish world needs you, and remember that you are never alone.

Ma-zal tov, chol ha-ka-vod, ti-hi-yu ba-ri, ta-a-ko-vu a-cha-rei lib’chem, teil’chu b’dar’chei sha-lom!

Congratulations and much respect; may you be healthy; follow your hearts; go the ways of peace, and “May the works of your hands and the meditations of your hearts” (Psalm 19:14) make you worthy to stand before God and before the people of Israel.  Amen!

The Los Angeles HUC-JIR Ordination Class of 2015 (5775):
Rabbis Courtney Leigh Miller Berman, Allison Dorie Fischman, Amanda Beth Greene, Rachel Kaplan Marks, Molly Beth Plotnik, Lara Leigh Pullan Regev, Jason Samuel Rosner, Gavi S. Ruit, Todd Harris Silverman, Samuel Louis Spector, Beni Wajnberg, and Bess Bridget Wohlner.

Why “The Third Narrative: Progressive Answers to the Far Left’s Critiques of Israel” is a Must-Read

17 Sunday May 2015

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American Jewish Life, Ethics, Israel and Palestine, Israel/Zionism, Jewish History, Jewish Identity, Social Justice

This pamphlet is intended for any American Jewish college student who is confused about the anti-Israel Boycott, Divestiture and Sanctions (BDS) movement and conflicted about what it means to be loyal to human rights values while also remaining loyal to Judaism and the Jewish people.

It is also an important resource for their parents and grandparents who are worried about their young adult children’s Jewish identity and bond with the state of Israel as they are confronted with anti-Israel demonstrations on college and university campuses across the United States.

This booklet offers a way for American liberal Jews who love and support the state of Israel to continue to do so despite their discomfort with specific Israeli policies, the Israeli political right’s control of the Israeli government, and American Jewish alienation from segments of the organized American Jewish community that considers progressive Zionist values and positions to be anathema to the pro-Israel camp.

Finally, this pamphlet is for American conservative and right-wing Zionists who believe that American liberal Jews have been duped by the left about Israel and consequently have become, in the view of the conservative right, part of the anti-Israel camp.

“The Third Narrative: Progressive Answers to the Far Left’s Critiques of Israel,” will, regardless of your positions, values, worries, and fears, offer you an opportunity to consider a different pro-Zionist position.

This 25-page pamphlet was produced by Ameinu (Heb. “Our People”), a national, multi-generation community of progressive Zionist North American Jews that believes that “a secure peace between Israel and its neighbors is essential to the survival of the democratic Jewish state.” Ameinu is committed to a “negotiated two-state solution to the Israeli-Palestinian conflict.”

The pamphlet addresses most of the accusations leveled against Israel by the international BDS movement, by the international media and on the web, on college and university campuses, and in other settings.

Its introduction notes:

“Some of these attacks come from the far left, from activists trying to appeal to Jews and non-Jews who are committed to human rights and social justice. Often, these critics are not just attacking specific, objectionable Israeli policies and behavior. They treat Israel as the epitome of evil. They portray the entire Zionist enterprise…as nothing more than a racist, colonialist and immoral land theft.”

The pamphlet addresses the following key questions:

• Is Israel an “Apartheid State?”

• Is one, bi-national state a solution to the Israel-Palestinian conflict?

• Is pro-Israel and progressive an oxymoron?

• Should Palestinian refugees and their descendants be granted the “right of return?”

• Should boycotts, divestment and sanctions (BDS) against Israel be encouraged?

• Does Zionism = racism?

• Is “ethnic cleansing” inherent to Zionism?

• Does the pro-Israel lobby have a stranglehold on the U.S. government?

It is important that all of us be able to respond to these questions not just from the perspective of the Israeli and American Jewish political right, but of the Jewish progressive left as well.

I highly recommend this important contribution to the discussion about Israel and that you share it with your high school and college-age children, grandchildren, and friends (Jewish and non-Jewish) alike.

You can learn more about the Third Narrative at http://thirdnarrative.org/ and acquire a copy by calling Ameinu at (212) 366 1194 or visiting its website at http://www.ameinu.net.

Jerusalem – A City of the In-between and Not-Yet Peace

15 Friday May 2015

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Holidays, Israel and Palestine, Israel/Zionism, Jewish History, Jewish Identity, Jewish-Christian Relations, Judaism and Islam, Muisings about God/Faith/Religious Life, Social Justice

Jerusalem, itself on a mountain, is made up of a series of mountains. On top of each mountain is an important symbol sacred to a religion or people. Taken together, these multiple symbols represent perhaps the most significant city in world history.

Har Habayit – The Mountain of God’s House, also known as Har Moriah – The Mountain of ‘Sight’ is, of course, the most sacred place in Judaism. Legend teaches that the dust that formed the first human being, Adam, was gathered here, and this mountain top is the place on which Abraham bound his son Isaac. It is here that King Solomon built the First Temple and King Harod built the Second Temple.

Har Habayit- Har Moriah is the gateway between heaven and earth, the umbilicus through which the milk of Torah flows from the Divine breast to the children of Israel, where there is Divine sight and insight.

This most ancient of Jewish mountains is claimed by Islam as its third most sacred site after Mecca and Medina. Muslims call it Haram al Sharif – The Noble Sanctuary where Quran says Mohammed ascended to heaven.

On another small mountain is the Church of the Holy Sepulcher, now shared in a delicate and sensitive balance among Armenian, Greek Orthodox, Coptic, Roman Catholic, Syrian, and Ethiopian Christians because Jesus was crucified there.

To the east is Har Hazeitim – the Mountain of Olives at the foot of which is the Garden of Gethsemane where Jesus prayed and his disciples slept the night before their Lord’s crucifixion.

Har Hazeitim contains the most holy Jewish cemetery in the world, the closest burial ground to the “The Golden Gate” of Jerusalem that was sealed by the 16th century Ottoman Qalif, Suleiman the Magnificent, because he feared that the Jewish Messiah would pass into the holy city through this gate in the end of days. Jews have been burying our dead on the Mountain of Olives for centuries so their souls would be close and ready to follow the Mashiach.

Just south of the Old City walls is Har Tziyon – Mount Zion from where the prophets Isaiah (2:3) and Micah (4:2) said that Torah and God’s word came into the world. For Christians, Jesus and his disciples celebrated the Last Supper here.

A few miles west is yet another mountain made sacred by Zionism and the state of Israel, Har Herzl, on which is built the military cemetery for those who died in the defense of the state and the nation’s leaders. Har Herzl is walking distance from Yad Vashem, Israel’s Holocaust Memorial and museum.

Thirty-four times since the age of David Jerusalem has been conquered. It is arguably the most famous and fought over real estate in the world. It is a city of the in-between. It embraces old and new, past and present, east and west, reason and faith, earth and heaven, this world and the world to come, imperfection and messianic dreams, temporal and divine power. It has been and remains the symbol of a history of intensely competing interests.

Israel celebrates “Jerusalem Day” this Sunday, May 17 (28 Iyar), marking 48 years since Israel reunified the city after the 1967 Six-Day War. Though Jerusalem has rarely known peace, it is an enduring symbol of our people’s yearning for peace nevertheless.

What is to become of this sacred city for so many going forward? Most Israelis do not want it ever divided again. For the past 48 years Israel has maintained the peace and security of Jerusalem and free access for peoples of all faiths to the city’s holy sites.  Yet, distrust and hatred fills still too many hearts and pollutes too many minds. Spitting and shoving, vandalizing and threats, provocation and incitement, violence and murder continue despite efforts by Israeli security to prevent it.

The problems that continue are compounded by the absence of a two-state solution to the Israeli-Palestinian conflict. East Jerusalem’s Palestinian Arabs, non-citizens of Israel who live under Israeli military rule, do not share equal rights with Israeli citizens, nor is their property necessarily respected by Israeli military law and ultra-Orthodox Jewish squatters who use every opportunity to occupy Arab homes.

Two different sets of law are enforced and non-Israeli citizens almost always come up short.

For Israel’s sake as a Jewish and democratic state and for the sake of the Palestinians the status quo is unsustainable, and if Jerusalem is to be the beacon of and symbol for peace throughout the world, it will take our two peoples, Israeli and Palestinian, every ounce of courage, patience, creativity, understanding, and mutual respect to make it happen.

I believe, despite the deep distrust and hostility, that there is a solution, but that will take the willingness to compromise and accommodate the needs of the “other” not as some kumbaya liberal dream, but for the sake of peace, security, the survival of and the dignity of all peoples.

“Racism and Gender in Israel” – Guilt and Accountability

10 Sunday May 2015

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Book Recommendations, Ethics, Israel and Palestine, Israel/Zionism, Jewish History, Jewish Identity, Quote of the Day, Social Justice, Women's Rights

Now that the new Israeli government will be sworn into the Knesset this week, an issue that has festered unchecked for too long needs to be addressed more extensively – racist and gender-inspired incitement against Arab citizens of Israel. Though President Reuven Rivlin began his presidency by shining a light on this scourge in Israeli society and initiated a nationwide conversation and campaign to emphasize that anti-Arab racism has no place in the democratic state of Israel, bigotry continues against Arabs, and in a different way against Ethiopian Jews. The large presence of Eritrean and Sudanese asylum seekers has, at the very least, exacerbated the problem.

The Israel Religious Action Center (IRAC) and the Israel Movement for Progressive Judaism (IMPJ) have published a report called “Racism and Gender in Israel.” It includes introductory remarks by Rabbi David Saperstein, formerly the Director of the RAC in Washington, D.C. and now a Presidential appointee as United States Ambassador for Religious Freedom, and by Rabbi Rick Jacobs, President of the Union for Reform Judaism (URJ). Anat Hoffman, Executive Director of the IRAC, wrote the Preface (see below to obtain a copy).

This 66-page pamphlet was written by Israeli attorney Ruth Carmi who notes that though the assassinated MK Meir Kahana was condemned for his racist and extremist remarks in the 1980s when he charged that Arab men were threatening to steal “our” wives and daughters, such comments today by the most extreme Hareidi rabbis are “no longer confined to the margins but are becoming increasingly common in Israeli discourse, and have even found their way into official debates in the Knesset…. [these comments pray upon] emotions exploited with the goal of imposing complete segregation between Jews and Arabs in Israel, isolating and humiliating the Arab community in Israel, and depicting it as a dangerous enemy against which defense is essential… The goal is to marginalize Arab citizens in Israel, to prevent coexistence between Jews and Arabs, and to impose a misogynist perception of women as passive pawns in the conflict who lack any will of their own.”

Racial incitement is prohibited under Israeli law as a criminal and a disciplinary offense.

The “Gender and Racism” pamphlet describes how extremist orthodox religious organizations, associations and some ultra-Orthodox rabbis in Israel have devoted themselves to a campaign to “defend the honor of Jewish women.” The primary offending organizations are Yad L’Achim, Lev L’Achim, Lehava, Hemla, Derekh Chaim, and the website Hakol Hayehudi, and the chief rabbi of Safed, Rabbi Shmuel Eliyahu, is most identified with this racist campaign to mark Arabs as schemers, seducers and abusers.

Carmi notes that “throughout history national humiliation has been closely associated with the sexual humiliation of women…and that a Jewish woman who submits to wooing by a non-Jewish man brings dishonor on herself and shame on the entire nation.” (p. 52)

“The woman’s body is the nation, and accordingly the war over this body is the war of the entire nation and becomes the focus of the conflict. Jewish women who have relationships with the enemy – Arab men – are perceived as contributing to the defeat of the Jewish people and the State of Israel and as humiliating Jewish men. The bodies of Jewish women become the focus of the Arab-Jewish conflict and ownership over these bodies determines the balance of power in the conflict.” (pp. 53-54)

This growing movement in Israel is promoted by flyers in Safed warning about “Arab Seducers,” posters in Jewish neighborhoods of Jerusalem and Beitar Illit opposing employment of Arabs, flyers in the Pisgat Ze’ev neighborhood of Jerusalem calling for the expulsion of Arab residents, and letters given to IDF soldiers declaring “The War is at Home.” Statements by ultra-Orthodox rabbis warn against encounters and fraternization between Jewish women and Arab men and against Arab students and letters by some Rabbis’ wives are posted and distributed beseeching Jewish women not to date Arab men. In Ashkelon, there are efforts to exclude Arabs citizens from local places of entertainment, and kashrut certification is granted to businesses that follow this racist agenda. On the Lehava website there is a “Page of Shame” that lists names of Jewish women involved in intimate relationships with non-Jewish men. An Informers’ Hotline enables people to report incidents of Arab-Jewish fraternization.

Violent attacks against innocent Arabs whose sole “offense” was to be present in areas where there is a Jewish majority, have all created “an atmosphere of terror and intimidation that serves the agenda of those organizations and individuals that advocate for the total segregation of the two populations in the State of Israel.” (p. 13)

It remains to be seen whether this new government including two ultra-Orthodox parties, United Torah Judaism and Shas, will prosecute this moral scourge in segments of Israeli society.

The Talmud is clear when it says “One who is able to protest against a wrong that is done in his family, his city, his nation, or the world and doesn’t do so is held accountable for that wrong being done.” (Bavli, Shabbat 54b).

Rabbi Abraham Joshua Heschel echoes that reminder when he said, “We must continue to remind ourselves that in a free society all are involved in what some are doing. Some are guilty, all are responsible.”

Note: Contact the Reform Movement’s Religious Action Center for a free copy of “Racism and Gender in Israel” – 2027 Massachusetts Ave NW, Washington, DC 20036 – Phone: (202) 387-2800 – http://www.rac.org/.

Yom Haatzmaut – Reflections 2015

22 Wednesday Apr 2015

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American Jewish Life - Ethics - Poetry - Quote of the Day, Ethics, Israel and Zionism, Jewish History, Jewish Identity

Who could have imagined 67 years ago that Israel would become as economically viable, politically and militarily strong, technologically advanced, and creatively cutting-edge as it is today?

Who would have dreamed that Israel’s Jewish population would grow from 600,000 souls in 1948 to nearly 6 million today?

Who would have thought that after having had to fight seven wars, endure two Intifadas and bear-up against ongoing terrorist attack that the Jewish state would remain democratic and free despite little peace with its neighbors and no resolution to the Israeli-Palestinian conflict?

All told, even with her imperfections and serious challenges, Israel is a remarkable nation, testimony to the spirit, will, ingenuity, aspiration, creativity, and sacrifice of generations. Today Israel is like none other in the world, more culturally, linguistically, and religiously diverse, more intellectually, artistically and academically productive. The depth and breadth of her accomplishments are nothing shy of breath-taking.

On the occasion of Israel’s 67th Independence Day, Jews the world over are well to take stock, celebrate her massive accomplishments, mourn and honor her dead, and ask what unique place the Jewish state holds in the innermost heart, mind and soul of the Jewish people.

This is no easy task. Permit me to offer some thoughts as I reflect on Israel’s meaning:

Israel is far more than a political refuge as envisioned by political Zionists. It is more than the flowering of the Jewish spirit as dreamed about by cultural Zionists. It is more than the fulfillment of Jewish memory and religious longing as experienced by the entirety of the Jewish people.

Israel starts with the land, with Jerusalem at its heart, for the land has been a key focus of Jewish consciousness for three millennia. The land of Israel is at the center of our history and is an essential element of our Jewish faith. But Israel is far more than land.

Rabbi Abraham Joshua Heschel put it this way in his moving volume Israel – An Echo of Eternity: “Israel reborn is an answer to the Lord of history who demands hope as well as action, who expects tenacity as well as imagination.” (p. 118) “The inspiration that goes out of Zion today is the repudiation of despair and the example of renewal.” (p. 134)

In this spirit the Zionists sought to create a new kind of a Jew, at home in the land, self-activated, self-realized, independent, creative, and free. They understood, however, the limitations of their state-building endeavor. Heschel said: “The State of Israel is not the fulfillment of the Messianic promise, but it makes the Messianic promise plausible.” (Ibid. p. 223)

In other words, the political state is not and cannot be regarded as an end in itself. Rather, the Jewish state represents a challenge and a promise that will rise or fall based on how our people and Israel’s government uses or misuses the power that comes with national sovereignty. With this in mind a Jewish state that was founded upon the principles of democracy and that is worthy of its great mission must challenge our individual and communal ethics, our nationalism, our humanity, and our faith.

May Israel be an or lagoyim, a light to the nations, and may her citizens and all the inhabitants of the land know justice and peace.

What We Jews Can Do In Their Name

19 Sunday Apr 2015

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American Jewish Life, Holidays, Israel and Zionism, Jewish History, Jewish Identity

We Jews are living this week between two significant holidays of commemoration. Last Wednesday evening and Thursday the Jewish world mourned those who perished in the Holocaust on Yom HaShoah. This Wednesday evening and Thursday we will mourn those who died defending the people and state of Israel on Yom HaZikaron.

The breadth and depth of the losses of the Jewish people in the Shoah (The 6 million plus 5 million others) and the land of Israel since 1860 (25,000 Jews killed with many more thousands injured and maimed) to our people confounds the mind and breaks the heart. It doesn’t matter whether we were alive or personally affected in our own families by the events that these holydays commemorate. Just knowing about them creates familial memory.

We are a people defined, in part, by memory. The good and noble deeds our families and forebears performed during their lives, upon their deaths, pass to us as zechut (merit), and we live in the after-glow of their accomplishments, decency and nobility, and we dwell in the shadow of their suffering and unjust deaths.

How ought we to remember our people’s history of suffering?

In the wake of so much tragic history, how ought we to understand our lives today?

What ought we do to emulate that which was most noble in their lives?

The Talmud teaches that miracles ceased with the Temple’s destruction, but since, miracles of another sort have occurred.

When we’re seen and heard for what we really are as Jews, is this not a miracle?

When we love our people and tradition fully, is this not a miracle too?

Now that the Jewish people has lost so many innocent and righteous men, women and children to violence and hate over time, what ought we to do in their memory?

We can speak in their place, and pray in their name.

We can do what they are no longer capable of doing and let our lives be an extension of theirs.

We can learn and live our people’s tradition, language and history since they can no longer learn, speak and carry forward the life of our people.

We can love and support the state and people of Israel because their hands and hearts have been stilled.

We can comfort others who grieve loss because they can no longer offer solace.

We can be happy since they can no longer laugh, love our children and all children because they can no longer love, and carry their memory and good deeds forward so they will be remembered and the world will become kinder, more just, and more peaceful in their name.

Zecher tzaddikim livracha! May the memory of the righteous among the Jewish people be a perpetual benediction.

“The Impact of the Likud Election Victory on the Israeli Political Landscape” by Jim Lederman

01 Wednesday Apr 2015

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Americahn Politics and Life, Israel and Zionism, Jewish History, Jewish Identity, Social Justice

I am grateful to my colleague, Rabbi Dow Marmur of Jerusalem, for passing along to me this in-depth analysis of the just-completed Israeli election called “The Impact of the Likud Election Victory on the Israeli Political Landscape” by a long-time foreign correspondent, Jim Lederman at http://www.jimlederman.com/

Lederman’s essay is an insightful and comprehensive analysis of how PM Netanyahu won the election and the cross-currents of political interests that are now at work in his trying to form a ruling coalition government. Correspondent Lederman also considers what has taken place between President Obama and Congressional Democrats vis a vis Netanyahu following the Prime Minister’s speech to Congress and as a consequence of statements Bibi made and the strategy he used in his successful election campaign.

This is a 15-page blog that is well-worth reading to better understand the challenges both PM Netanyahu faces domestically and what Israel faces internationally behind his leadership.

Jim Lederman is the longest-serving foreign correspondent in Jerusalem. In the past, he has been the Israel correspondent for the Canadian Broadcasting Corp., NPR and the New York Post. Since 1992, he has been the Senior Israel Analyst for Oxford Analytica, specializing in the political, military, economic, social and religious movements in the Middle East. He is the author of Battle-Lines: The American Media and the Intifada (Henry Holt, 1992), and his articles have appeared in a wide variety of major newspapers and journals.

The PA Needs Its “Altalena” Moment – Now!

30 Monday Jun 2014

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Israel and Palestine, Israel/Zionism, Jewish History

L’havdil – I make a distinction up front. Let no one say that I am comparing the morality of Hamas with Menachem Begin’s Irgun. Begin, despite running a violent underground movement against the British and Arab fighters before the establishment of the state of Israel, did not deliberately attack civilians. Deir Yassir is an exception, and it is unclear in light of how Begin described this tragic massacre in his autobiography “The Revolt” what actually happened.

That aside, Menachem Begin was at one time a menace to the nascent state of Israel. On June 20, 1948, a month after the declaration of the state of Israel and during a time when the para-military units that fought the British and Arabs in the pre-state period were being absorbed into the Israel Defense Forces, the Irgun, under Menachem Begin’s command, brought to Israel from France a ship named the “Altalena” that was filled with 4500 tons of armaments and 800-900 men. Negotiations between Begin and Ben Gurion’s official representatives of the government of the state of Israel took place concerning the disposition of the contents of the ship and under whose ultimate command the ship and the Irgun would come.

After some negotiating, the new Prime Minister and Minister of Defense, David ben Gurion, gave an ultimatum to Begin and the Irgun that the ship “Altalena” must be surrendered to the Israel Defense Forces. Begin refused the ultimatum. Ben Gurion ordered the ship to be sunk.

This was a key moment of truth for the young state, whether all military groups would come under one command, or whether there would continue to be paramilitary and rogue units operating independently of the government of Israel. Ben Gurion understood what was at stake, and he acted. The result was the unification of all soldiers and armaments under the command of Tzahal.

Hamas, of course, is an organization of a different kind from the Irgun. It regards every Israeli man, woman and child as an enemy and as such, Hamas makes no distinction between soldiers and civilians. Hamas has sent thousands of missiles from Gaza into Israel indiscriminately aimed where Israelis live. Hamas is a massive human rights violator and is guilty of multiple war crimes.

That being said, we have seen historically how terrorist and criminal organizations can evolve into political movements that operate according to international norm.

Can Hamas do so? It would mean changing its mission to destroy the state of Israel, its very essence and raison de etre? Can it accept the existence of the state of Israel, agree to abide by all signed past agreements between the PA and Israel, and stop its terrorist activities?

Hamas and the PA have an opportunity to decide right now.

Based on a report published on June 29 in Al Monitor, written by Shlomo Eldar, both Israel and the Palestinian Authority have positively identified the rogue Hamas clan that kidnapped Israeli teenagers Eyal Yifrach, Gil’ad Sha’ar and Naftali Frenkel two weeks ago. This clan of 10,000 Hebron residents has consistently ignored Hamas’s own policies over many years and acted violently against Israelis, though it associates itself with Hamas.

The kidnapping suspects are Marwan Qawasmeh and Amar Abu Aisha.

It is time for the Palestinian Authority (including Hamas) to demonstrate whether it is unified or not. The PA needs to cut off the head of the Qawasmeh snake, arrest all its leaders, and make it clear to all Palestinians who is in command.

Indeed, this is a Palestinian “Altalena Moment!”

There will come a time for Israel to have a second “Altalena” moment – when the Israeli government effectively challenges its right-wing extremist rogue settlers and lets them know that there can be no independent operations that challenge the authority of the government of the state of Israel. The problem for Israel, at the moment, is that the current government coalition is supporting those rogue settlers. As the following article suggests, if the Labor leader Isaac Herzog becomes Israel’s next Prime Minister as a result of Yair Lapid’s and Tzipi Livni’s resignation from the government and the calling of new elections, the second Israeli Altalena incident may come sooner than we might think.

See “Herzog calls on Lapid, Livni to form new gov’t”, The Times of Israel – http://www.timesofisrael.com/herzog-calls-on-lapid-livni-to-form-new-govt/#ixzz368NVKpLc

“Accused kidnappers are rogue Hamas branch,” by Shlomo Eldar, Al-Monitor – http://www.al-monitor.com/pulse/originals/2014/06/qawasmeh-clan-hebron-hamas-leadership-mahmoud-abbas.html#

 

 

J Street’s Response to Presbyterian Church (USA) Divestment, Kidnapping of 3 Israeli Teens and Middle East Tensions

23 Monday Jun 2014

Posted by rabbijohnrosove in Uncategorized

≈ 1 Comment

Tags

American Jewish Life, Ethics, Israel and Palestine, Israel/Zionism, Jewish History, Jewish Identity

Those who understand the Middle East know that to approach events there aggressively and in a black-white, good-evil context alone will likely result in an escalation of conflict. Though good people differ about what recent events mean (i.e. the unification of Fatah with Hamas, the collapse of the Israeli-Palestinian Peace talks, the Presbyterian Church (USA) Divestment vote, the Kidnapping of 3 Israeli Teens, and the escalation of violence in Iraq and Syria), those who care deeply about maintaining Israeli security, its democracy and Jewish character, must consider all elements of these conflicts before reacting defensively and aggressively.

The two following articles express J Street’s position on much of what is transpiring. As a co-chair of J Street’s national Rabbinic Cabinet including 800 rabbis and cantors, I agree with the sentiments expressed in both.

J Street is a pro-Israel, pro-peace political organization in Washington, D.C. and is the largest pro-Israel PAC in the United States. It continues to affirm that a two-states for two peoples resolution of the Israeli-Palestinian conflict through negotiations is the only alternative that can preserve both Israel’s identity as a democratic society and as the homeland of the Jewish people. A one-state solution will destroy Israel as we know it.

  1. J Street repudiates Presbyterian divestment decision, sees no victory for BDS Movement – J Street said that it does not believe that boycotts or divestment will bring Israelis and Palestinians closer to a two-state solution to their conflict, nor are they appropriate tools in pushing toward resolution of the conflict. We do not support the decision of the Presbyterian Church (USA) to divest from three North American companies doing business in the Palestinian territory. http://jstreet.org/blog/post/j-street-repudiates-presbyterian-divestment-decision-sees-no-victory-for-bds-movement_1
  1. Kidnapping of 3 Israeli teens could trigger more violence, Houston Chronicle –  Warning that “the Kerry effort’s failure has left a dangerous vacuum,” J Street President Jeremy Ben-Ami argued that “the Obama administration must not step away and leave the parties to their own devices, which will only allow the situation to deteriorate. On the contrary, the time has come for some plain speaking and more forceful leadership.”  http://www.houstonchronicle.com/opinion/outlook/article/Ben-Ami-Kidnapping-of-3-Israeli-teens-could-5568239.php

 

 

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