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Rabbi Stanley Davids, z’l – The Death of one of our G’dolei Dor

01 Tuesday Apr 2025

Posted by rabbijohnrosove in Uncategorized

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Israel, Jewish, judaism, palestine, zionism

Introductory Note: Rabbi Stanley Davids z’l died on Motzei Shabbat, March 22. He will be interred in the cemetery in Ma’aleh HaChamishah, Israel. A Memorial celebration of his life was conducted at the Wilshire Boulevard Temple in Los Angeles on Monday, March 31. Stan’s son, Rabbi Ronn David and I eulogized Stan. The following is the text of my eulogy that I offer in loving memory of my/our Rabbi, teacher, leader, and cherished friend.

When I received a text from Stan’s daughter Aviva the night that her dad died, I thought of the words of grief spoken by the young David following the death of his beloved friend Jonathan in the 2nd Book of Samuel: “Eich naflu hagiborim – How the mighty have fallen.” If anyone was a mamash gibor in American Jewish and Zionist life, it was Rabbi Stanley Davids.

Last August, I sat with Stan at our favorite lunch diner in Santa Monica and he told me that his end was fast approaching. I was stunned and disbelieving because Stan was like a cat with 9 lives. He had overcome so many serious health trials over the past thirty years, and I assumed he would surmount yet again whatever medical challenge he was now confronting.

After telling me more about his current illness, Stan asked me to offer a eulogy at his memorial service. Actually, Stan didn’t ask me; he told me that he and his family had made a decision that I was to speak, and as so often was the case, I couldn’t refuse whatever Stan asked of me not only because I loved and respected him, but because I knew he loved me too and he wouldn’t ask me to do something unless it was very important to him. I know this was the case for so many of us.

And so, I replied – “Yes, I’d be honored to speak;” but I wondered how I could possibly do so adequately enough. Stan was, after all, one of our g’dolei dor – great ones of our generation, a formidable Jewish and Zionist leader, an American and Israeli Rabbi of significant accomplishments, a veritable force of nature, graced with a keen intellect, a huge heart, forceful passions and opinions, indefatigable energy, and great humor, wit, and charm.

Whenever I have thought of Stan over the many years we’ve been close friends, I’ve also thought of Resa, because they were joined at the hip for more than 61 years. I believe that Stan likely surmounted his many health challenges on account of having two advantages – great medical care on the one hand (my brother was one of his physicians – a hematologist and oncologist) and Resa on the other, who stood with him, loving and supporting him along with their children Ronn and Nicolle, Shoshana, Aviva and Jason, and their 8 grandchildren – Beth, Hannah, James, Joshua, Gabriel, Zeke, Mya, and Cole about whom Stan and Resa have been so proud.

I first met Stan 38 years ago when I brought one hundred 15 year-old Confirmation students from the Washington Hebrew Congregation in D.C., where I was serving, to tour Jewish New York. One of our annual destinations was the magnificent sanctuary of Central Synagogue. When we arrived by pre-arrangement before Kabbalat Shabbat services, Stan greeted us with his customary grace and warmth. With his radiating smile, high energy and open heart Stan welcomed us as he led us on a tour of Central’s historic synagogue building and then with his community in Shabbat prayer.

Over the years, and especially when he served as ARZA President, he and I became closer friends. In time, he and Resa along with then ARZA Chair Rabbi Bennett Miller persuaded me to assume the chairmanship of ARZA. It was a great honor to be so considered, but I was reticent to take on that responsibility because I had a demanding congregational position here in LA as Senior Rabbi at Temple Israel of Hollywood, but Stan persuaded me. He said that by assuming this position I would be at the center of action of the United States Reform Zionist movement and that I would have an experience that would change me, as it had changed him long before.

He promised me that he would help guide me to understand and manage the confusing and complex interplay of the 3 national institutions of the Jewish people and their leaders (some of whom could be quite challenging) on the boards of which I would have a seat, the WZO, the Sochnut, and the Jewish National Fund. He fulfilled that promise and so much more, and he was right, the experience changed me.

As I have learned over the years, Stan mentored so many of us. He inspired many of his students growing up in his congregations to become rabbis, and he befriended countless other rabbis and lay leaders in North America and Israel.

Stan was a born leader who honed his skills over a lifetime of exceptional service. He loved to lead, to be in the limelight of consequential organizational decision-making. He relished thinking deeply about the great challenges facing modern Judaism and the Jewish people, and he used every position he ever held to enhance the quality, depth and breadth of reach of his Jewish and Zionist visions for those communities that he served.

Stan graduated with a Bachelor’s degree, magna cum laude, from Case Western Reserve University in Ohio and was elected to Phi Beta Kappa. As a college student, he served as the president of his university’s Alpha Epsilon Pi chapter eventually rising to serve as the international Supreme Master of AEPi, the membership of which includes more than 100,000 living alumni with chapters on more than 150 college campuses in four countries, making it the world’s largest and leading Jewish college fraternity. Hanging over his home computer is his framed “AEPi Lion of Judah Award” about which he was so very proud.

Stan was ordained from the Hebrew Union College-Jewish Institute of Religion in Cincinnati, Ohio in 1965. Then he served as a Chaplain in the U.S. Army, followed by service as an assistant rabbi in a Milwaukee Reform synagogue, and then as the Senior Rabbi of congregations in Longmeadow and Worcester, Massachusetts, New York City, and Atlanta. His reach, however, extended far beyond the Jewish community, and as a sign of his prominence in interfaith work, he was honored by the National Conference of Christians and Jews.

Within the Central Conference of American Rabbis, Stan chaired the National Youth Committee, the Israel Committee and was on the CCAR’s National Executive Committee. As a lover of the Hebrew language and Israel from his youth, he was the “Father” of ARZA’s Reform Zionist Think Tank that eventually led to the CCAR’s Reform Zionist Platform that embraced for the first time Aliyah as a Reform Mitzvah.

If all that was not enough, as a skilled fundraiser for the Jewish people, Stan also was appointed as Honorary Chairman of the State of Israel Bonds National Rabbinic Cabinet.

When Stan became a candidate for the presidency of ARZA in the early 2000s, he told Resa that if he were to be fortunate enough to be elected they would have to make Aliyah because he believed that Israel must be their home-base. As soon as he was chosen, on that very day, Resa quietly went to work, without Stan knowing. She made all the complicated plans to make Aliyah. Stan came home the day the details finally had been worked out and Resa handed him a pen and told him to sign some papers and then to inform his Atlanta synagogue leadership that he was retiring and they were moving to Israel.

He served proudly as President of the Association of Reform Zionists of America (ARZA – the largest American Zionist movement representing 1.5 million Reform Jews) between 2003 and 2008, and he rose in stature to serve on the Board of Governors of the Jewish Agency for Israel and the Executive Committee of the World Zionist Organization. Later on he was named an Honorary Fellow of the WZO.

In Jerusalem, he was invited to be a member of the Board of Overseers of the Jerusalem campus of the Hebrew Union College where he served for eight years, and then upon coming to Los Angeles he was invited to serve on the Advisory Board of the HUC/LA campus.

Resa and Stan loved those 10 years in Jerusalem. In May 2016, as he retired from all his positions in the WZO, Sochnut, and K’Kal, the Israel Movement for Reform Judaism honored him. After all the praise expressed to him by a number of our Israel movement leadership, Stan said simply: “The best part of being engaged here for so long are the people – all of you whom I love.”

As their health concerns intensified, Stan and Resa decided they wanted to spend their final years close to their family in Los Angeles. They found an apartment on the 7th floor of a high rise at the Santa Monica beach looking northwest over the wide sands, watching sunsets, walking the boardwalk and swimming, and they wasted no time in renewing old friendships and creating new friends. Stan began teaching at University Synagogue and Wilshire Blvd Synagogue, mentoring rabbinic students at HUC, serving on the HUC/LA Advisory Council, coming to know well most of the Israel Consul Generals stationed here, and becoming a part of Los Angeles Jewish life – and Stan and Resa did all that from their mid-70s.

Stan was a deep thinker and a superb writer, and never one to rest on his laurels. In the last six years he inspired, co-edited and wrote the introductions and a chapter in each of three books published by the Central Conference of American Rabbis Press. The first was The Fragile Dialogue – New Voices of Liberal Zionism that he co-edited with his friend and Canadian Zionist leader Rabbi Larry Englander. The second was called Deepening the Dialogue: Jewish-Americans and Israelis Envisioning the Jewish-Democratic State, written in Hebrew and English, a first by the CCAR Press. I had the honor of co-editing that volume with Stan. And the third he called Re-forming Judaism: Moments of Disruption in Jewish Thought that he co-edited with HUC/LA Professor of Jewish Thought Leah Hochman. Stan had plans for a fourth book that he called Confronting Evil – Jewish Responses to be co-edited with HUC Bible Professor Tamara Eskenazi and JTS Professor of Jewish Philosophy, Dr. Alan Mittleman. However, his final illness took control of his life and he was unable to move forward with it.

Two-plus years ago, Stan and Tamara Eskenazi became B’nai Mitzvah together at the age of 83. I sat in the sanctuary at Leo Baeck Temple along with their two families, colleagues and friends and witnessed their joyful ‘coming of age.’ What a great accomplishment and example Stan and Tamara offered to all of us younger Jews. After that day, Stan told me that partnering with his brilliant friend was a highlight of his older years as a Jewish thinker and leader.

After Stan told me that he and his family wanted me to deliver this eulogy, he said that I should ask him whatever I needed to know. I asked him first what, if anything, he regretted in his life. He paused for effect, looked me in the eye, and said: “I wish I were Prime Minister of Israel. Actually, I’d like to be Prime Minister of anything.” Beyond that, he said only that he wasn’t done with this life, that he loved Resa, his kids and grandkids, his friends and being part of the Jewish and worldwide liberal Zionist family too deeply to leave us.

I also asked Stan if he had any significant worries; and he did. He worried about the increasingly illiberal State of Israel, the well-being of the remaining hostages and the families of so many young Israeli soldiers who died in defense of the State in this war, and about prospects for real peace. And he worried about the gallop towards autocracy in the United States.

Most recently, he and Resa worried deeply as they watched from their 7th floor apartment window the rapid spreading of the Malibu fire and feared having to be evacuated. Thankfully, the ferocious Santa Ana winds died down and the fire-fighters heroically stopped the fires from spreading towards their home.

Stan worried mostly about Resa, about leaving her alone and wanting to be certain that their family and friends continued to stay close to her after he was gone. I reassured him that Resa, though sure to miss him dearly every day for the rest of her life, was a force of nature all her own, that she would not only be cared for by their kids and grandkids, but by her many close friends.

Finally, Stan said that another great worry was that his children and grandchildren would not really know his full story. I asked what part of his story they didn’t already know. He explained that, of course, they know him, but he wanted them to know about his life’s work and his service to the Jewish people and to the well-being of the State of Israel. He asked me to tell that story here.

Though I have noted some of the highlights in his life, it’s impossible to tell all that he did over so long a period of time. I suggested to Resa that each of us might write to her our stories about Stan and what he meant to us, and that she, or one of her children, compile those stories filled with photographs and documents into a volume to share with their family.

One of Stan’s greatest wishes was to cast his vote in the 2025 World Zionist Congress elections for the Reform Zionist Slate. Two months ago, he told Rabbi Josh Weinberg (the Union for Reform Judaism’s Vice-President for Israel and Reform Zionism and President of ARZA): “Nothing would bring me more honor, and I hope to do so, but…” – he trailed off. Stan didn’t know if he would survive to March 10th when voting began. However, on that day Stan did indeed cast his vote.

Josh wrote in his tribute for Stan a letter to the tens of thousands of ARZA members: “Voting was Stan’s final act to support and fight for the Movement and the people he loved so dearly. He voted for all those whom he had mentored and taught, for whom he had fought, and who had learned from his example. He was indeed one of a kind, and his memory and legacy will live on. We will continue our work to cherish his legacy and honor his memory.”

Stan was born 85 years-ago on October 6, 1939 in the week the Jewish world then read Parashat Bereishit, and he died as we read Parashat Pekudei, the concluding portion in the Book of Exodus.

Bereishit describes the creation of the world and the beginnings of our history three and a half millennia ago as a people when many of our people’s moral values were taking form.

And Pekudei describes a later period during which the design and building of the sacred Mishkan, Menorah and Ner Tamid are described in detail.

Every member of the ancient Israelite community was called upon to contribute to the building of Tabernacle and its accoutrements. Their design reflected their highest artistic, religious, and moral vision.

Stan took to heart his birth parashah, its myths and moral principles, and he spent his life with Resa and their family and the many communities that Stan served creating new and old structures to bring God’s presence and our people’s moral values into the world. In doing so, he fulfilled the command, “Asu li mikdash v’shachanti b’tocham – Make for me a sanctuary that I – the Eternal One – might dwell amongst the people of Israel.”

There was no one like Rabbi Stanley Davids – he was sui generis. His heart was large, his mind ever-percolating, sharp and seeking knowledge and understanding, his soul striving always to make meaningful connections with everyone he encountered, his passions strong for his family and community, for our people and all peoples, his humor, wit, sarcasm, and charm drawing people in, the works of his hands, heart, mind, and soul integrated thereby seeking to create new worlds and confirm the teachings of the old – just as did the early Zionists who created a new/old world order for the Jewish people in our ancient Homeland.

In thinking about all that Stan was and did, the words from Shakespeare’s “Julius Caesar” feel like a most fitting farewell tribute:

“His life was gentle and the elements / So mix’d in him that Nature might stand up / And say to all the world, “This was a man.”

To Stan’s family, may you find comfort in the love that Stan felt so deeply for each one of you, and may we all find comfort as we mourn Stan with all others who have suffered the loss of dear ones in Zion and Jerusalem.

זכרונו לברכה–  May the memory of Rabbi Stanley Davids, הרב שמריה בן חיים צבי וצפורה  be a blessing. Amen!

[Below is a link to photographs of Rabbi Stanley Davids at the 2015 World Zionist Congress in Jerusalem where Stanley conducted numerous seminars and was omnipresent throughout the Congress; at ARZA’s 40th Anniversary Reception at the 2017 Union for Reform Judaism Biennial Convention in Boston, Massachusetts; and photos from the 2017 Fried Leadership Conference (WRJ) in Nashville, Tennessee. All photos were taken by Dale Lazar – Photographer, World Union for Progressive Judaism (WUPJ) – Director of Photography, Women of Reform Judaism (WRJ)

https://flic.kr/s/aHBqjC6Ycw ]

Rabbi – I don’t believe in God!

10 Sunday Nov 2024

Posted by rabbijohnrosove in Uncategorized

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god, Israel, judaism, religion, torah

Many Jews tell me they are unbelievers because religion causes war and enmity between religious groups and peoples. I say, bad religion causes war and enmity, but good religion does the opposite – it promotes unity, love and kindness.

For me, my Jewish faith in God isn’t based in the super-nationalist, misogynist, homophobic, intolerant, reward-and-punishment God of ancient Biblical tradition, but rather in the mystic’s God, the creative and life-affirming God of quiet “inwardness” that affirms the unity of humankind and the infinite worth and dignity of every woman, man, and child. And my ethics grow from the ethics of the ancient biblical prophets.

Jewish religious and ethical tradition does many things, and two of the most important are that it feeds the mind and inspires the soul. I write in my recently published book “From the West to the East – A Memoir of a Liberal American Rabbi” about Jewish faith and ethics in this way and about the core Jewish values that have enabled me to address the greatest challenges facing Americans, Israelis, the Jewish people, and humankind in the modern era. I tell many consequential stories in my life and how my values and faith have buttressed me as I have sought to make sense of them all. I tell of 3 prominent mentor guides whose voices live within me and my conscience and are often in conflict with one another.

I’m beginning my book tour this coming  Friday evening on Shabbat in Seattle, WA, and next Tuesday evening in NYC. If you live in either of those places, I’d love to see you. Here is my schedule in the next several months:

-Friday Shabbat, November 15, 6 PM – Temple De Hirsch Sinai, Seattle, WA

-Tuesday, November 19, 6:30 PM – Stephen S. Wise Free Synagogue, NY

-Friday Shabbat, December 6, 6 PM – Congregation Sherith Israel, San Francisco

-Friday Shabbat, January 3, 6:15 PM – Leo Baeck Temple, Los Angeles

-Sunday, February 23, 10:15 AM – Washington Hebrew Congregation, Washington, DC

I hope you will consider acquiring a copy of my Memoir and learn more about how my Jewish faith and ethics have buttressed and helped me to clarify my Jewish moral compass in what I’ve done as a rabbinic leader over many decades of service to the Jewish people.

If you already acquired a copy, thank you. If you found it meaningful, please consider writing a brief review and posting it on Amazon. If you’d like to reach out, I’d love the chance to speak in person or virtually with your community about my Memoir and the ideas and activism that have filled my life and been so meaningful.

West of West Books – https://westofwestcenter.com/product/from-the-west-to-the-east/

Amazon Books – https://tinyurl.com/2s43mj4p

Letter to Donald Trump

06 Wednesday Nov 2024

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Israel, Jewish, judaism, religion, torah

The following letter was sent by Rabbi Rick Jacobs, President of the Union for Reform Judaism, to Reform Jewish Leadership with a sign-on opportunity. If you are inclined, please hit the link below and add your name.

Dear Friends,

This morning, the nation woke up to news that will shape us for the next four years and beyond. Like everyone else, I am experiencing a range of strong emotions. I also awoke believing in the same core Jewish commitments that have called generations of our people to use our God-given gifts to shape a world of holiness, dignity, justice, and love, even as we face this challenging new day.

These are the deeply held Jewish values that undergird our movement’s commitment to civil rights, women’s rights, LGBTQ+ equality, caring for the health of our environment, every individual’s right to reproductive and other forms of health care, and more.

Across the country, Reform Jews, communities, and congregations are experiencing the pain of the demonization of difference that has become normative in our contentious political culture. This pain may be accompanied by fear, anxiety, sadness, confusion and even anger. We must remain steadfast in our dedication to supporting one another in fostering compassion, resilience, and understanding within our communities. Together, we will confront these challenges by promoting dialogue, embracing diversity, and advocating for a society rooted in justice and respect for all.

There will be opportunities to advance our vision of justice, based on the knowledge that we are all made more whole when we treat others with the respect every human being deserves.

The strength of our movement has always been in the community that we are, standing alongside each other in moments of joy and moments of challenge. We will care for the orphan, the widow, and the stranger. We will remain firm in our values and bring them to bear in the public square. We will speak truth to power.SIGN THE LETTER

Join us in adding your name to this letter to President Trump amplifying this expression of our values and commitments. 

In solidarity,

Rabbi Rick Jacobs (he/him)
President, URJ

TIOH Speaks Shabbat w/Rabbi John Rosove, discussing “From the West to the East – A Memoir of a Liberal American Rabbi” Friday, June 21, 7:30 pm

17 Monday Jun 2024

Posted by rabbijohnrosove in Uncategorized

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Israel, judaism, palestine, politics, zionism

Click here to join our “Temple Israel of Hollywood Speaks Shabbat” dinner with me (7300 Hollywood Blvd). I will be interviewed following services and during Shabbat dinner by journalist Susan Freudenheim Core, formerly an editor and writer at the LA Times and once the Managing Editor of the Los Angeles Jewish Journal. You can purchase the book directly here or acquire copies this coming Shabbat evening.

My publisher wrote this on the cover jacket:

“John Rosove messes with our easy notions of identity. His deeply probing and arresting memoir tosses aside the neat little boxes we put ourselves in. Longtime Hollywood rabbi, he is proof that a thinking person can be many different things at once. American Liberal. Progressive Zionist. Lover of Israel. Dreamer of Palestine. Man of peace.”

The following is advanced praise:

“From the West to the East is a beautifully written and thoughtful guide to the challenges facing American Jewry, shared by one of America’s most influential rabbis. From the demographic changes in the Jewish community and its relationship to Israel, to the existential threats and profound moral dilemmas confronting Israel amidst a tide of rising antisemitism, Rabbi Rosove’s words are sure to inspire — and provoke — as any account of this period should and must.” – Congressman Adam Schiff, author of Midnight in Washington – How We Almost Lost our Democracy and Still Could, Democratic candidate for the Senate from California

“In this moving memoir, Rabbi John Rosove models how a liberal Jew can be a passionate lover of Israel while remaining uncompromisingly faithful to the prophetic tradition… Now, at a critical crossroads for the community, he offers an indispensable guide to help American Jews navigate through a time of crisis.” – Yossi Klein Halevi, author of Letters to My Palestinian Neighbor, and senior fellow at the Shalom Hartman Institute in Jerusalem

“In his powerful and revealing memoir, Rabbi John Rosove persuasively confronts some of the most challenging moral issues of our time, including Israel-Palestine, civil rights and liberties, immigration, and more. From the West to the East is not just a memoir. It’s a book full of lessons to help us navigate a world that often seems unrecognizable.” – Zev Yaroslavsky, former member of the Los Angeles County Board of Supervisors and LA City Councilman, author of Zev’s Los Angeles

“From the West to the East invites us to experience an immersive slideshow—one that is personal, vivid and compelling—the engaging journey of a committed liberal American Zionist leader over the last 50 years. Through reflections and wonderful stories, Rabbi Rosove deftly captures the complexities, beauty and challenges of navigating. This is not a preachy tome; it is lovingly told from his California home. With wisdom gleaned from experience, Rosove’s memoir illuminates how the interplay of activist courage and faith have been builders of American liberal Zionism. It shares what principled determination can yield and hence, a measure of hope to draw upon now, in these most wrenching times.” – Robin M. Kramer, former chief of staff for both Los Angeles Mayors Richard Riordan and Antonio Villaraigosa, and past president of the board of trustees of Temple Israel of Hollywood

“At a time when lots of us are sick with despair, Rabbi John Rosove offers a cure. A life of activism – from his arrest as an anti-war protestor, to lobbying to free Soviet Jews, to fighting for peace between Israelis and Palestinians – Like Abraham Joshua Heschel a generation before him, Rabbi Rosove shows that at the heart, and power, of Judaism are decency, kindness, empathy, and Menschlichkeit. His is the voice, and this is the beautiful book we need in these troubled times.” – Professor Noah Efron, Chair of Graduate Program in Science, Technology & Society at Bar Ilan University, Israel, writer and host of “The Promised Podcast”

“From the West to the East is a beautifully written, intensely personal and deeply profound book. John takes us through the long arc of his consequential and impactful career, and with the benefit of hindsight, brings ideas, emotions and history alive. His love for Judaism, America and Israel shine through on every page. A rabbi’s rabbi, this memoir is a must read for rabbis and all who are interested in the contemporary Jewish experience.” – Rabbi Ammi Hirsch, Senior Rabbi, Stephen S. Wise Free Synagogue, Manhattan, NY, host of “In These Times Podcast”

“John Rosove’s fine sense of humor, his excellent storytelling skills, his willingness to address the most confounding disputes head on make this memoir an affecting and engaging read. Rosove has had a lifelong love affair with Israel, at once clear-eyed and affectionate, avoiding the Pollyannaish sentimentality and extreme judgmentalism that so often obfuscate our Israel discourse. His memoir is an act of witness and testimony, an insider’s up-to-the-minute account of the dilemmas that have tried the souls of liberal American Jewry as Israel’s government has grown increasingly illiberal. This book is a call to arms for the vision of Reform Judaism and of Zionism and it is a delight to read.” – Don Futterman – author of Adam Unrehearsed, co-host of The Promised Podcast, Israel Director of The Moriah Fund

“Rabbi John Rosove’s Memoir is a ‘Guide for the Perplexed’ in our era. John embodies the deep connection between Zionism and liberalism and he refuses to compromise his moral standards at a time when discerning truth is becoming ever more difficult.” – Rabbi Galit Cohen-Kedem, Founding rabbi of Kehilat Kodesh v’Chol in Holon, Israel

“Rabbi Rosove vividly portrays his life as a man with two functioning hearts in a poignant reflection of his deep connection to both the land of the free and the home of the brave, as well as to Jerusalem. Both hearts pulsate with a powerful Jewish conscience that sees, hears, motivates for action and inspires reflection and understanding. This book recounts the personal odyssey of a unique rabbi unafraid to wrestle with man and God in his quest for Tikun Olam.” – Anat Hoffman, Founder and Chair of Women of the Wall, former Executive Director of the Israel Religious Action Center

“I describe Rabbi John Rosove this way: Piv v’libo shavim (His mouth speaks what his heart feels), which is the sense one gets when reading From the West to the East. I was swept along on his life journey and experiences, sharing in his dilemmas with all its complexities—all lovingly expressed through his tears of joy and sorrow.” – Yaron Shavit, Deputy Chairman of the Executive of The Jewish Agency for Israel, President of the 38th Zionist Congress

“Rabbi John Rosove’s Memoir From the West to the East should be required reading for all who love Israel and being Jewish, and who struggle to find a balance between the universal and the particular, and applying liberal values to our Zionism in order to make a better world. In clear and accessible writing, Rosove shares profoundly relevant stories and lessons gleaned from a lifetime of service. I am grateful to John for being the rabbi, teacher and leader that he is, and for sharing his wisdom and life’s lessons in these pages.” –Rabbi Josh Weinberg, Vice President of the Union of Reform Judaism for Israel and Reform Zionism and Executive Director of ARZA, the Association of Reform Zionism of America 

My Memoir is now published and available from the publisher

22 Wednesday May 2024

Posted by rabbijohnrosove in Uncategorized

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Israel, judaism, middle-east, palestine, religion

My book From the West to the East – A Memoir of a Liberal American Rabbi is now available from my publisher – West of West Center Books – https://westofwestcenter.com/product/from-the-west-to-the-east/

I hope you will acquire a copy for yourselves, your high school to adult age children and grandchildren, friends and colleagues who might gain insight and inspiration in reading it.

The following is advanced praise for the book:

“From the West to the East is a beautifully written and thoughtful guide to the challenges facing American Jewry, shared by one of America’s most influential rabbis. From the demographic changes in the Jewish community and its relationship to Israel, to the existential threats and profound moral dilemmas confronting Israel amidst a tide of rising antisemitism, Rabbi Rosove’s words are sure to inspire — and provoke — as any account of this period should and must.” – Congressman Adam Schiff, author of Midnight in Washington – How We Almost Lost our Democracy and Still Could

“In this moving memoir, Rabbi John Rosove models how a liberal Jew can be a passionate lover of Israel while remaining uncompromisingly faithful to the prophetic tradition… Now, at a critical crossroads for the community, he offers an indispensable guide to help American Jews navigate through a time of crisis.” – Yossi Klein Halevi, author of Letters to My Palestinian Neighbor, and senior fellow at the Shalom Hartman Institute in Jerusalem

“In his powerful and revealing memoir, Rabbi John Rosove persuasively confronts some of the most challenging moral issues of our time, including Israel-Palestine, civil rights and liberties, immigration, and more. From the West to the East is not just a memoir. It’s a book full of lessons to help us navigate a world that often seems unrecognizable.” – Zev Yaroslavsky, former member of the Los Angeles County Board of Supervisors, author of Zev’s Los Angeles

“From the West to the East invites us to experience an immersive slideshow—one that is personal, vivid and compelling—the engaging journey of a committed liberal American Zionist leader over the last 50 years. Through reflections and wonderful stories, Rabbi Rosove deftly captures the complexities, beauty and challenges of navigating. This is not a preachy tome; it is lovingly told from his California home. With wisdom gleaned from experience, Rosove’s memoir illuminates how the interplay of activist courage and faith have been builders of American liberal Zionism. It shares what principled determination can yield and hence, a measure of hope to draw upon now, in these most wrenching times.” – Robin M. Kramer, former chief of staff for both Los Angeles Mayors Richard Riordan and Antonio Villaraigosa, and past president of the board of trustees of Temple Israel of Hollywood

“At a time when lots of us are sick with despair, Rabbi John Rosove offers a cure. A life of activism – from his arrest as an anti-war protestor, to lobbying to free Soviet Jews, to fighting for peace between Israelis and Palestinians – Like Abraham Joshua Heschel a generation before him, Rabbi Rosove shows that at the heart, and power, of Judaism are decency, kindness, empathy, and Menschlichkeit. His is the voice, and this is the beautiful book we need in these troubled times.” – Professor Noah Efron, Chair of Graduate Program in Science, Technology & Society at Bar Ilan University, Israel, writer and host of “The Promised Podcast”

“From the West to the East is a beautifully written, intensely personal and deeply profound book. John takes us through the long arc of his consequential and impactful career, and with the benefit of hindsight, brings ideas, emotions and history alive. His love for Judaism, America and Israel shine through on every page. A rabbi’s rabbi, this memoir is a must read for rabbis and all who are interested in the contemporary Jewish experience.” – Rabbi Ammi Hirsch, Senior Rabbi, Stephen S. Wise Free Synagogue, Manhattan, NY, host of “In These Times Podcast”

“John Rosove’s fine sense of humor, his excellent storytelling skills, his willingness to address the most confounding disputes head on make this memoir an affecting and engaging read. Rosove has had a lifelong love affair with Israel, at once clear-eyed and affectionate, avoiding the Pollyannaish sentimentality and extreme judgmentalism that so often obfuscate our Israel discourse. His memoir is an act of witness and testimony, an insider’s up-to-the-minute account of the dilemmas that have tried the souls of liberal American Jewry as Israel’s government has grown increasingly illiberal. This book is a call to arms for the vision of Reform Judaism and of Zionism and it is a delight to read.” – Don Futterman – author of Adam Unrehearsed, co-host of The Promised Podcast, Israel Director of The Moriah Fund

“Rabbi John Rosove’s Memoir is a ‘Guide for the Perplexed’ in our era. John embodies the deep connection between Zionism and liberalism and he refuses to compromise his moral standards at a time when discerning truth is becoming ever more difficult.” – Rabbi Galit Cohen-Kedem, Founding rabbi of Kehilat Kodesh v’Chol in Holon, Israel

“Rabbi Rosove vividly portrays his life as a man with two functioning hearts in a poignant reflection of his deep connection to both the land of the free and the home of the brave, as well as to Jerusalem. Both hearts pulsate with a powerful Jewish conscience that sees, hears, motivates for action and inspires reflection and understanding. This book recounts the personal odyssey of a unique rabbi unafraid to wrestle with man and God in his quest for Tikun Olam.” – Anat Hoffman, Founder and Chair of Women of the Wall, former Executive Director of the Israel Religious Action Center

“I describe Rabbi John Rosove this way: Piv v’libo shavim (His mouth speaks what his heart feels), which is the sense one gets when reading From the West to the East. I was swept along on his life journey and experiences, sharing in his dilemmas with all its complexities—all lovingly expressed through his tears of joy and sorrow.” – Yaron Shavit, Deputy Chairman of the Executive of The Jewish Agency for Israel, President of the 38th Zionist Congress

An Expanded Introduction Following the Iranian attack on Israel on Motzei Shabbat, April 13

14 Sunday Apr 2024

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Israel, judaism, palestine, passover, pesach

Note: I posted a few days ago information about the Passover Seder and Hagadah. In light of the Iranian attack against Israel on Motzei Shabbat, April 13, I expanded the introduction to include the following thoughts.

Pesach is a unique opportunity for family and friends to come together and bond with the people of Israel and with humanity as a whole. Since October 7, the people of Israel and the innocent among the Palestinians living in Gaza have suffered deeply. The unprecedented but anticipated attack upon Israel by Iran beginning on the evening of April 13 with hundreds of armed drones and guided missiles following Israel’s attack against an Iranian site in Syria two weeks ago that killed 7 leading Republican Guard commanders exacerbates our people’s worries for the lives and safety of our Israeli brothers and sisters and the threat of a wider war. Such a war would mean not only more death and destruction, but would constitute an existentially expanded threat to the people and State of Israel. Our Seders this year ought to reflect the circumstances in which we and the Jewish people are living today.

Each of us identifies in different ways: as Israelis and/or Diaspora Jews, as non-Jewish individuals who are part of Jewish families, as Zionists and non-Zionists, as political liberals and political conservatives, as universal humanitarians and as tribal loyalists, as part of a wider Jewish family inclusive of Jews in Israel and around the world and as individuals with a primary focus on rational enlightenment thinking, as human rights advocates and as supporters of Jewish and Israeli causes – or as some or all of the above. Whichever it is that we identify with most, there’s a place at the Seder table for everyone and everyone’s voice ought to be heard with respect and civility. The sage Shmuel framed the spirit in which our discussions this Pesach ought to be held when he said אילו ואילו דברי אלהים חיים – Eilu v’eilu divrei Elohim chayim (“These and those are the words of the living God”); if our words are expressed with love for the Jewish people and compassion, empathy, and the desire for justice for all peoples.

Throughout Jewish history, our people has lived with fear first as slaves to the Egyptian masters and then in many lands and eras in which we’ve been powerless and vulnerable to antisemitic attack. We’ve been schooled in the experience of oppression, subjugation, and violence. We know the heart of the stranger and what happens to vulnerable individuals and groups when evil powers oppress them. We’re taught that no one is secure if anyone lives in fear. No one is free until everyone is free.

One of the unique characteristics of Pesach is that in one event – the Exodus – the particular and the universal, the tribal and the humanitarian are experienced together. Consequently, the Jewish people understands that in history we have been both a people living apart and a people linked to the whole of humanity. Our interests and the interests of others necessarily intersect morally, spiritually, culturally, ethnically, nationally, and politically.

Hopefully, our Seders this year will give us an opportunity to reflect about the meaning of October 7, the Israel-Hamas war, the Iranian attack against Israel on April 13, the dramatic rise in antisemitism, anti-Zionism, and anti-Israel sentiment in our country and around the world, the right of our people to defend ourselves and live securely in our Homeland, and the right of the Palestinian people to live securely in their Homeland too and free from the yoke of a cruel Hamas, the brutality of radical extremist Islam, and free from Israeli occupation in the West Bank.

I pray for peace and the security of all peoples in the Middle East and everywhere in our tortured, polarized, and violent world.

Pray for the peace of Jerusalem.

Facts, Insights, and Information You Always Wanted To Know About Passover But Were Afraid To Ask!

11 Thursday Apr 2024

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Faith, judaism, passover, pesach, religion

Written and compiled by Rabbi John L. Rosove

Pesach is a unique opportunity for family and friends to come together and bond with the people of Israel and with humanity as a whole. Since October 7, the people of Israel and the innocent among the Palestinians living in Gaza have suffered deeply. Our Seders this year ought to reflect the circumstances in which we and the Jewish people are living today.

Throughout Jewish history, our people has lived with fear first as slaves to the Egyptian masters and then in many lands and eras in which we’ve been powerless and vulnerable to antisemitic attack. We’ve been schooled in the experience of oppression, subjugation, and violence. We know the heart of the stranger and what happens to vulnerable individuals and groups when evil powers oppress them. We’re taught that no one is secure if anyone lives in fear. No one is free until everyone is free.

One of the unique characteristics of Pesach is that in one event – the Exodus – the particular and the universal, the tribal and the humanitarian are experienced together. Consequently, the Jewish people understands that in history we have been both a people living apart and a people linked to the whole of humanity. Our interests and the interests of others necessarily intersect morally, spiritually, and politically.

Hopefully, our Seders this year will give us an opportunity to reflect about the meaning of October 7, the Israel-Hamas war, the dramatic rise in antisemitism, anti-Zionism, and anti-Israel sentiment in our country and around the world, the right of our people to defend ourselves and live securely in our Homeland, and the right of the Palestinian people to live securely in their Homeland too and free from the yoke of a cruel Hamas, the brutality of radical extremist Islam, and free from Israeli occupation in the West Bank.

What follows are interpretations and insights into this festival of Pesach and into the texts and rituals left to us in the Hagadah. I am grateful especially to my teacher and friend, Rabbi Larry Hoffman (Professor of Liturgy, Worship, and Ritual at the Hebrew Union College – Jewish Institute of Religion in New York) who, more than 45 years ago, taught me much about the Hagadah and the significance of this extraordinarily rich liturgy. He called the Hagadah a mirror of the experience of the people of Israel over time, and he noted that when we are sensitive to the people and experiences that gave rise to the texts, midrashim, rituals, songs, and traditions in the Seder, it is as if we are sitting around the Seder table with all who came before us. He was right about that then, and his words and teachings still ring true.

If you find this blog worthwhile before Pesach, consider sharing it with those who will be with you at your Seder.

May your Seders be filled with meaning, joy, and song, with debate and with visions shared of a wholeness that is yet to come.

1. Key Hebrew Terms: Pesach – פסח – Passover; Seder – סדר – “Order” of the Passover ritual; Hagadah – הגדה – The book used during the Seder.

2. The Seder Plate contains the egg (ביצה – beitzah), bone (זרוע – z’ro-a), parsley (כרפס – karpas), bitter herb (מרור – maror), apples/nuts/honey/wine mixture (חרוסת – charoset), lettuce (?). There is a debate among the sages about whether there should be 5 or 6 items. Rabbi Isaac Luria (1534-1572) argued that there should be 6 items because of the mystical resemblance to the Star of David (a symbol of redemption).

3. The Symbolism of the Foods: Egg = birth and rebirth (personal and national); Bone = God’s strong outstretched arm that redeemed the slaves; Parsley = Spring-time (salt water – tears of slavery); Bitter Herb = hardship of slavery; Charoset – חרוסת = mortar that held bricks together; Lettuce = unknown, but possibly represented sacrifice in Temple

4. The 3 Matzot – מצות on the Traditional Platter – Originally they represented the 3 sacrifices brought to the Temple; the Pascal offering – פסח  (lamb), the Tamid – תמיד offering (daily), and the Maaser Sheini – מעשר שיני  (tithing). The number 3 also represents the three classes of Israelites, all of whom are present at the Seder; the Priests (Kohanim – כוהנים), the Vice-Priests (Levi-im – לווים Levites), and the common folks (Yisraelim – ישראלים Israelites).

5. The Matzah – מצה – Sometimes called the “bread of affliction” or the “poor bread” in the Ha Lachma – הא לחמא (Aramaic) section of the Seder, the Matzah is a salvationary substance that points to God’s redeeming power. The midrashim – מדרשים  (rabbinic legends) speak of bread hanging from the trees in the Garden of Eden. The mannah – מנה of the desert is thought to be the food of the hosts of heaven, much as Greek ambrosia was the food of the gods. In any event, the matzah (or bread) not only sustains life, but is directly linked to God’s redemptive power.

6. Afikoman – אפיקומן – The last item eaten in the Seder, the Afikoman is the middle matzah on the ceremonial matzah plate and is broken off and hidden (tzafun – צפון) before the Seder begins to be found by the children/adults at the end of the meal. Since it is impossible to break evenly the Afikoman, the larger half is hidden symbolizing the larger hope the Jewish people hold out for our future. Afikoman is sometimes translated “dessert,” but in all probability it is an Aramaic word originally derived from the Greek “afikomenos,” meaning Ha-ba – הבא, the “Coming one” or Messiah. Breaking the middle matzah symbolizes the broken state of the Jewish people in slavery and the brokenness of the world badly in need of healing. It also symbolizes the Kabalistic idea of the sh’virat ha-keilim – שבירת  הכלים (the breaking of the vessels) and the introduction of the sitra achra – סִטְרָא אַחְרָא (the “other side” of  God, or the dark aspect of the universe, or evil) into the corporeal world. Finding the Afikoman at the end of the Seder, we restore it to the other half symbolizing the redemption of the individual, the people of Israel, the world, and God’s own name (YHVH) that split apart when the creation of the universe began. In effect, the Jewish people is charged with effecting tikun – תיקון (the restoration of the world – the reclaiming of the Garden of Eden – the reunification of God and the restoration of the people of Israel to the Creator/Redeemer). Then all Seder participants eat the Afikoman together. Prizes are given to those who participate in the hunt.

7. The Number 4  – The number 4 is repeated many times in the Seder (e.g. 4 cups of wine, 4 children, 4 sages, 4 questions, the 4-letter Name of God YHVH – the God of “being” that includes God’s imminence and transcendence). Cross-culturally, the number 4 is symbolic of wholeness, integrity, and completion (Hebrew – sh’leimut – שלימות ), a principle goal of Passover and of Jewish life.

8. Elijah the Prophet – is destined to announce the coming of the Messiah – Mashiach – משיח “anointed one.” The Cup of Elijah – Kos Eliyahu – כוס אליהו – entered the Seder in the 15th or 16th century in times of great stress, anxiety, and fear experienced by Jewish communities following the crusades, disputations, blood libel riots, and the Black Plague.

9.  The Open Door – Jewish folklore suggests that at this moment Elijah comes to every Seder bringing his message of hope. Originally, Jews opened the door to show Christian passers-by that nothing cultic or sinister was occurring at Jewish Seders. This tradition began during medieval times when the infamous blood libel, desecration of the “Host” (the wafer in the Catholic Eucharist – symbolizing the body of Christ), and fear of Jews inspired anti-Jewish riots during the Easter season. The most dangerous day of the year for the Jewish community was when Passover and Good Friday coincided.

10. Birth Imagery – The imagery of birth and the important role of women in the Exodus story is prominent and significant throughout the Seder. The holiday of Passover occurs at the spring equinox when the lambing of the flocks took place. Passover celebrates the birth of the Jewish nation out of slavery. The Israelite boys are saved at birth by two Hebrew mid-wives, Shifrah and Puah (Exodus 1:15-21). Yocheved (Moses’ mother) and Miriam (Moses’ older sister) save the future liberator from certain death. Miriam persuades the Egyptian princess, who adopts Moses, to use his own mother, Yocheved, as his wet-nurse to sustain the connection between Moses and the Israelites. Moses grows to manhood and leads the people through the opening of the Sea of Reeds, a metaphor of the opening of the womb into the light. The name of Egypt in Hebrew is Mitzrayim – מצריים (literally, “narrow or constricted places,” like the birth canal). The salt water might suggest the amniotic fluid heralding the beginning of spring. In the end, not only are the Jews born into freedom, but the holiday celebrates newness, rebirth, and birth.

11. The 4 Children – the wise – chacham – חכם; the evil – rasha – רשע; the simple – tam – תם; the one who does not know enough to ask – einu yodea lishol – אינו יודע לשאול . The wise child wants to understand the rituals and the deeper messianic purpose of the Seder and, consequently, the deeper purpose of one’s life as a Jew. He/she/they ask specifically about the meaning of the Afikoman (see above #6). The evil child separates him/herself/themselves from the community. Not participating, standing aloof, being unaccountable, irresponsible, indifferent, and passive leads to the breakdown of community. The rule of law is an essential part of Judaism. To each child we are instructed to teach according to his/her/their circumstances.

12. The 4 Sages – warned by a disciple that the morning Sh’ma – שמע was about to be recited in the Temple, these four sages, led by the great Rabbi Akiba (1st-2nd century C.E.), were in fact plotting revolution against Rome. The disciple was warning the 4 that informers were coming into the synagogue and that the sages’ absence from Morning Prayer would alarm the Roman authorities. The passage “Arami oved avi” – ארמי אובד אבי (My father is a wandering Aramean – Deuteronomy 26:5) is a disguised attack on Rome. If we switch the letters around and change the vet ב of avi to a mem מ to create ami – my people) and we interchange the hearing-sound of the ayin = ah with the aleph=a, we come up with “Romai oved ami” – רומאי אובד עמי (“Rome is destroying my people”).

13. The Purpose of the Seder – to personally experience and empathize with our people’s historic struggle for liberation; also, for the individual to confront those spiritual and psychological enslavements that prohibit inner growth. The ultimate purpose, spiritually and metaphysically, is for each of us to glimpse wholeness sh’lei-mut – שלימות (i.e. the unity of humankind, the unity of the Jewish people, the unity of God’s holiest Name YHVH – and to become one with God). Passover teaches the Jewish people not to be cruel because we know the heart of the stranger and we understand what happens when a people becomes powerless. Jews are traditionally known as rachmanim b’nai rachmanim – רחמנים בני רחמנים – compassionate children of compassionate parents.

14. The 4 Cups of Wine – recalls the four times (Exodus 6:6) that God tells the people that the Redeemer will liberate them.

15. How is this Night Different? – Mah Nishtanah – מה נשתנה – The 4 questions concern why we eat unleavened bread and the bitter herb, dip the greens twice, and recline at the Seder table. Originally, the Q and A associated with the 4 questions reflected an ancient Greco-Roman tradition of having a feast followed by a philosophical/religious discussion.

16. Leavened Bread – Chometz – חומץ – is forbidden during Passover and the tradition recalls the hasty exit of the Israelites from Egypt. Chometz symbolizes sin, the fomenting of the evil impulse (yeitzer ha-ra – יצר הרע), and the necessity of morally cleansing oneself and physically removing from one’s home chometz during the Passover festival. Technically, matzah that is kosher (permitted) for Passover must be mixed, kneaded, and put in the oven to bake within 18 minutes. Any dough that stands longer than 18 minutes is presumed to be chometz and unfit for Passover consumption.

17. The Search for Chometz – B’dikat Chometz – בדיקת חומץ – A tradition conducted the day before Passover.  All chometz is gathered and either burned publicly (bi-ur chometz – ביעור חומץ), sold, or given away to non-Jews. On the night before, it is a tradition that children take a spoon, feather, and a candle and search the house for chometz crumbs. Five grains are considered chometz during Passover: wheat, spelt, barley, oats, and rye. The following are consequently forbidden to be consumed during Passover: whiskey, beer, and bourbon because of the fomenting process. In some Sephardic homes, rice is permissible during Passover but not so in Ashkenazi homes, because of the principle of mar’it  ayin – מראית עיין (“how a thing appears” – i.e. it may in some form look like leaven).

18. Dayeinu and Hallel – דיינו והלל – are sung just before the meal is eaten. These songs reflect the gratitude of the Jewish people that God redeemed us and will redeem us again. The Hallel is composed of passages from the Book of Psalms and the section is among the most ancient in the Hagadah. 

19. Why Moses in missing from the Hagadah – Moses’ name is never mentioned in the Hagadah. This obvious oversight is a deliberate attempt by the rabbis who developed the Hagadah to remind the people that it was God and God alone Who redeemed the people from slavery. Much of the Hagadah developed in the centuries after Christianity was making inroads into the Jewish community in the first centuries of the Common Era. The rabbis were concerned that Jews not deify any human leader as the Christians had done with Jesus.

20. Wine and Matzah in Christian Tradition – Jesus reportedly said at the Last Supper (thought to be a Seder) while pointing at the matzah and wine: “This is my body and this is my blood.” Christian theologians argued for this doctrine of transubstantiation (concretized in the Eucharist) as a legitimate outgrowth of Judaism in the first century of the Common Era (C.E.). It was, however, a significant theological leap from traditional Judaism. For Jews, the bread was widely understood to represent the lamb of the Pascal offering. For Christians, Jesus replaced the lamb even as the wine symbolized his blood. The anti-Semitic defamation of the “blood libel” is a convoluted distortion of the Eucharist turned against itself and against the Jewish people that had refused to accept the divinity of Jesus as the Christ Messiah.

21.  The 10 Plagues – (blood, frogs, lice, wild beasts, blight, boils, hail, locusts, darkness, death of the first born). Many of these plagues represent an attack on the ancient Egyptian gods in an effort to teach that only YHVH, the God of Israel, is the legitimate deity. Traditionally, we take the index finger and drop a bit of wine on our plates as we recite each plague symbolizing the reduction of our joy (symbolized by wine) even when our enemies suffer. The index finger is used to recall God’s finger. It’s a Syrian and Greek tradition to collect all the wine, pour it into a bowl and dump all of it into the street. The characterization of Judaism as tribal/national and humanitarian/universal is expressed in the same event of the Exodus. The diminishing of the cup of wine with a drop for each plague suggests that we must diminish our joy even when our enemies, also created in the Divine image, suffer and perish. This custom, observed by most Jews today, was first initiated by Isaac Abravanel (1438-1508 – born in Portugal and died in Italy) who fled Portugal during the Spanish Inquisition after 1492. This tradition can be introduced this year in the context of Israel’s war against Hamas and the death and injury of so many Palestinian civilians.

22. Moses’ Family – Yocheved (mother), Miriam (sister), Aaron (brother), Zipporah (wife – daughter of the Midianite priest and possibly of Ethiopian origin).

23.  Blood on the Lintels – The Israelites were instructed to smear the blood of the lamb on the lintels and door posts of their houses so that the angel of death (מלאך המוות – mal’ach ha-mavet) would “pass over” their houses while striking dead all the first born of Egypt. Hence, the English word (“Passover”) for the holiday. The word Pesach, however, refers to the Paschal offering in the Temple in Jerusalem and has nothing to do with the angel of death “passing over” the Israelite community.

24. Fast of the First-Born Son – Traditionally, the first-born son fasts on the day before Passover to recall with gratitude God’s saving the first-born sons through the Hebrew mid-wives Shifrah and Puah. In Sephardic homes, the first-born son eats the egg last to recall this personal redemption.

25. Sections of the Seder – Kadesh – urchatz – karpas – yachatz – maggid – rachtzah – motzi/matzah – maror – korech – shulchan orech – tzafun – barech – hallel – nirtzah. At the beginning of the Seder, Sephardim (Jews originally coming from Spain) pass the Seder plate over the heads of the guests symbolizing the passing of the angel of death over the Israelite homes thus sparing the damage caused by the angel of death. While the plate is passed, the sections of the Seder are sung.

26. The Biblical Story of the Exodus – Found in the Book of Exodus, the Israelites had settled in the land of Goshen after a severe famine in the land of Canaan. Joseph brought his father and the 12 sons and 1 daughter to Goshen. But then there “arose a Pharaoh in Egypt who knew not Joseph” (Exodus 1:8) and put all the Hebrews into slavery and hard labor to build his cities. The story is believed to have taken place around the year 1250 B.C.E.  Jews did not build the pyramids, which date from the middle of the 2nd millennium B.C.E. Though the Biblical story says our people were slaves for 400 years, it is likely that they were slaves for a generation (perhaps 40 years). The Bible also says that over 600,000 were freed from slavery (Exodus 1:11). An unruly number, it is more likely that between 10,000 and 15,000 Hebrews and others (i.e. a mixed multitude) came out of Egypt. A people used to slavery, they would be condemned to wander for 40 years (a generation) until the generation of slaves died. Moses himself never entered the land of Israel primarily because of his defiance of God at the incident of M’ribah – מריבה (Exodus 17:2) – Moses was disgusted by the Israelites’ complaining in the desert for a lack of water. God commanded Moses to “speak” to the rock and water would gush forth. However, Moses struck the rock out of anger and his defiance of God’s instruction. He paid the ultimate price for a failure to at once respect God’s command and the failure of leadership of the people to behave peaceably and with compassion as their leader. The Exodus story is completed by the giving of the Torah at Mount Sinai (Exodus 19 and 20), thereby establishing a covenant between God and the people. Following this most important event in the history of Judaism, the people were instructed under the leadership of the architect/artist B’tzalel to build the Tabernacle (Exodus 31:1-6) so that God may dwell amongst the people. The people wandered for 40 years in the desert and they entered and settled the Land of Israel (ארץ ישראל – Eretz Yisrael) (circa 1200 B.C.E.). They ultimately built the First Temple in Jerusalem. For Jews, freedom, responsibility, accountability, engagement with community, and ethical living are part of the Covenant with God.

27. The Very First Seder – The first Seder was held in Egypt at night before the Exodus itself.  Consequently, the Seder is not a celebration of redemption because the redeeming event had not yet taken place. Rather, the Seder is an expression of faith that there will be redemption in the future, that the world is not yet perfected and that there is to be a better more peaceful and more just order of human affairs.

28. The Seder as a Night-time Ritual – The Seder is the only ritual in Judaism that customarily occurs during the dark of night. This is the only time that the Hallel is said at night, and is the only full ritual conducted in the home. Rabbi Levi Meier z’l (1946-2008) suggested that whereas in daylight everything is public, during the nighttime our higher selves are evoked. When Jacob wrestled with divine beings at the river Jabok (Genesis 32) we learn that following the struggle that Yaakov shalem – יעקב שלם (Jacob became whole). This night-time ritual provokes us towards wholeness and integration – i.e. the unification of body, mind, heart, and soul with God. Note that Rabbi Meier was trained as a Jungian therapist.

29. The Miracle of the Sea – Rabbi Lawrence Kushner (b. 1943) wrote: “All of Pesach is concealed within one self-contradictory verse: בתוך הים ביבשה – B’toch haYam b’yabashah — And the children of Israel went ‘into the midst of the sea on dry ground.’ (Exodus 14:22) The miracle, you see, was not that the waters parted but that we all drowned and were reborn free on the other side. You want to be reborn? You must be willing to walk into the midst of the sea on dry ground and risk it all.” 

30. Jews in Every Era – The Hagadah includes elements that were introduced in every period in Jewish history including the Bible, Greek, Roman, Arab-Muslim, Ottoman, Christian Europe, 19th Century Enlightenment, Zionism, the State of Israel, the Holocaust, the establishment of the State of Israel, post Shoah, modern Diaspora, and Israel. We are instructed that every Jew must see him/hers/themselves as if each of us personally went free from Egypt and from our individual “constricted places.” Consequently, when we sit down at the Seder table, if we are sensitive to the history and subtleties of the Seder and the context of the different customs, when and why they were introduced, Jews of every age join us and we link ourselves with them across time and place.

31. The Messiah and Next Year in Jerusalem – The hope of the Jewish people is for a world redeemed of its pain and at peace. The coming of the Messiah symbolizes that dream, and our people’s historic yearning for Jerusalem is a sign of the end of days. Freedom, therefore, involves not only freedom from oppression by dictators, but spiritual freedom from enslavements of our own making. Traditionally, at the conclusion of the Seder all say together לשנה הבאה בירושלים – L’shanah ha-ba-ah biY’rushalayim – Next year in Jerusalem. A new Israeli Reform Hagadah changes the final ending to: לשנה הבאה של שלום – L’shanah ha-ba-ah shel Shalom – May the next year be one of Peace.

32. Contemporary Traditions and Suggestions to Add Depth and Meaning to your Seder:

  1. Include an orange on the Seder plate – an idea introduced by Dr. Susanna Heschel (b. 1956). She asked everyone to take a segment of the orange, make the blessing over fruit (Baruch Atah Adonai Eloheinu Melech ha-olam borei p’ree ha-eitz) and eat it as a gesture of solidarity with Jewish LGBTQ individuals and others who are marginalized within the Jewish community, including widows, in particular. This tradition was changed, as Dr. Heschel explains, by homophobic men and/or women, who felt they could not celebrate and include homosexuals at their Seders. Instead, someone came up with the statement that in response to women becoming rabbis: “That is as appropriate as having an orange on a Seder plate.”
  2. Include Olives on the Seder Plate – olives are grown plentifully in the land of Israel and placing olives on our Seder plates connects us with Israelis and our people living in our historic Homeland.
  3. Place a Kos Miryam – כוס מרים next to the כוס אליהו – Kos Eliyahu – In honor of the matriarch Miriam and older sister of Moses we remember the role women played in the Exodus story and throughout Jewish history by having a glass of water next to the Cup of Elijah. This tradition reminds us of Miriam’s Well believed (in the Midrash) to have sustained the people throughout the period of wandering until Miriam’s death when the wells dried up (Numbers 20:1-2).
  4. Introduce Poetry – Ask members of your family/friends to bring poetry on the themes of freedom, change, redemption, and salvation, and intersperse this poetry (original or from established poets) throughout the Seder.
  5. Invite Personal Testimonies – Ask individuals to share transitional experiences from this past year that enabled them to escape from constricted places – מצריים – of their own making. Ask participants to bring a concrete item that represents a liberating experience from the last year and share throughout the Seder.
  6. Invite Personal Memories – Ask individuals to share the most meaningful Seder they ever attended and why it was so meaningful and transformative.

Notes on the Number “32” – I deliberately stopped at 32 items. The Hebrew for 32 is Lamed-Bet לב and spells lev (meaning “heart”). Number symbolism in Judaism is a long-standing tradition and is found in the Talmudic literature. The mystical tradition of Kabbalah teaches that there are 32 pathways to the heart. 22 is the number of letters in the Hebrew aleph-bet – א-ב. The Hebrew aleph-bet are regarded as the building blocks of creation – we are the people of “The Book” and words are holy. 10 represents the 10 Words (or commandments) – 22 + 10 = 32 (Lev).

May this Passover season be one of liberation for the Israeli hostages languishing in Gaza, and may there be rejoicing, rebirth, and renewal for you and your dear ones. May our people in the State of Israel and around the world experience peace with security in the coming year. We hope for the security and peace for the innocent among the Palestinians caught up in the Hamas-Israel War, and for those living in Ukraine, Africa, Latin America, and every place where violence threatens life and well-being, especially of the innocent.

חג פסח שמח

Happy Pesach

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