Happy Hanukkah, Jewish learners and lovers of Jewish learners! If gift-giving is a part of your Hanukkah tradition, let our Rabbis Without Borders gift guide help you find the perfect gift. From books and albums made by our fellows to silly odds and ends, we’ve got something for everyone.
Our yearning for answers is no different now than it was in Biblical times, writes RWB Rabbi Irwin Kula in his eye-opening, stirring book Yearnings: Embracing the Sacred Messiness of Life:
A former West Bank settler, RWB Rabbi Brad Hirschfield now teaches inclusiveness and celebrating diversity. You Don’t Have to Be Wrong For Me to Be Right is a personal, moving read:
The Amidah is one of the most powerful prayers in Judaism. These Amidah Meditation Cards by RWB Rabbi Marcia Prager ($25) offers a guided practice for each of the ancient blessings:
RWB Rabbi Shefa Gold is a musician and author who introduces Jewish chant, mysticism and spirituality as a transformative spiritual practice. Shir Delight is a gorgeous, spiritual album:
Want to learn about Jewish mysticism but don’t know where to begin? Written by a leading Kabbalahist (and RWB rabbi!), The Everything Kabbalah Book is a wonderful first step:
Counting the Omer, by RWB Rabbi Min Kantrowitz is a Kabbalistic meditation guide to the days between Passover and Shavuot, offering insights into daily life and spirituality:
How to Spot One of Us by RWB Rabbi Janet R. Kirchheimer is a poetry collection inspired by her family’s tragedy in the Holocaust. She provides a moving tribute to the powers of faith and hope:
RWB Rabbi and poet Rachel Barenblat wrote a poem each week of her son’s first year. Her collection, Waiting to Unfold, reflects on the challenges and blessings of early parenthood:
Found in Translation is more than just a book about words. RWB Rabbi Pamela Gottfried’s essays about everyday experiences are lighthearted and inspirational. A memorable read:
…and now for some rabbi fun:
Rabbear (yep, we said it) is a stuffed traditionalist. Decked out in a tallit and hat, he cuts a dashing figure and would look great on a bookshelf. That said, we’d like to see a woman on the plush pulpit:
Take the Rabbi’s Challenge on this hand-finished wooden Star of David puzzle:
Melissa & Doug’s Hanukkah Box of Questions helps start great conversations:
Light These Lights is a collection of beautiful Hanukkah songs by Debbie Friedman for the whole family to enjoy:
Are you a fan of interfaith dialogue? This “Prays Well With Others” bumper sticker is a cheeky way to express your appreciation for all religions.
Happy Hanukkah to you and yours. We hope this gift guide helps!
Lately it seems like Halloween has becomes a Rorschach test for how Jews feel about assimilation. As expressed in this eloquent blog post, some Jews applaud participating in Halloween because, since Halloween has become a secular holiday in America, doing so conveys an “ important feeling of being included, of not missing out and being part of the larger community.” Jewish participation in Halloween is a confirmation of our acceptance within society and is therefore something to be celebrated.
Others, such as my colleague Rabbi Alana Suskin, passionately argue that Jews should refrain from celebrating Halloween because Halloween’s values are not consistent with Jewish values and because Jews should model our counter-cultural values through how we live our lives. Jewish abstention from Halloween is a confirmation of our uniqueness as Jews and should be encouraged as part of our general bulwark against the pernicious forces of assimilation.
I used to fall into the second camp. I used to think that we could teach an important lesson to our kids about the sanctity and importance of Jewish particularism by having them refrain from celebrating Halloween. But after raising three young children and experiencing a decade of life in the suburbs, I have become a Halloween agnostic. On the one hand, stuffing our children with sugar (and then fighting with them about limiting how much they can eat) based on a holiday of pagan origins is not exactly a great idea. But are we really endorsing an erosion of Jewish identity in doing so? Little boys and girls love to dress up, regardless of the reason. And I have yet to meet a child who dislikes candy or chocolate. Plus, despite its pagan background, Halloween today is pretty clearly not observed as a religious holiday for Americans. (And if you want to avoid practices with pagan origins, you might be hard-pressed to comply with traditional Jewish mourning practices like covering mirrors.)
For the vast majority of Jews, the question of whether or not we should celebrate Halloween is obsolete. Of course, just because most Jews have given in to a practice does not mean we should simply condone it (though there are halakhic principles that do say just that). But most Jewish parents today are not looking to their rabbis for permission to let their kids trick or treat. We are missing an opportunity to connect with our people if we remain hung up on this question of the permissibility of Halloween.
If the question of whether Jews should participate in Halloween is the wrong question, then what is the right one? I suggest the real question ought to be: “what is a way for Jews to celebrate Halloween with moral integrity?” Rather than acquiescing to or stridently resisting Halloween’s existence, why not re-purpose it as a means of expressing Jewish values no matter the context? Why not take an occasion of great popularity and infuse it with Jewish wisdom and meaning? Here is one simple yet profound way to do so: boycott Hersheys, Mars, and Nestle chocolate. It turns out that 75% of the world’s chocolate is made in Ghana or the Ivory Coast, where they use child or slave labor to cultivate the cocoa they then sell to Hershey, Mars, and Nestle. So, yes, by handing out M&Ms or Nestle Crunch bars on Halloween, you are supporting the slave trade. And if that isn’t enough, you are also supporting the killing of orangutans in Malaysia and Indonesia.
Instead, you can buy Fair Trade or Rainbow Alliance chocolate, which is produced using certified labor standards that accord with Jewish law and that we can feel proud of. And you can educate your children about why you are doing so, teaching them an invaluable lesson about how what we do as consumers impacts the lives of others halfway around the world; about how the Talmud teaches that saving a single life is like saving the entire world. Plus, when the kids who receive your chocolate get home and empty out their plastic pumpkin buckets, seeing your strange chocolate amongst the more established brands might prompt a “Mah Nishtanah” conversation or a question. It might get them to google Fair Trade chocolate and learn about the horrible implications of buying brand-name chocolate. And who knows, it might even get them to tell their parents to only buy ethically-produced chocolate.
So why not use Halloween as a vehicle to raise consciousness? Perhaps Halloween—yes, Halloween—can become a vehicle for Kiddush Hashem, for the sanctification of God’s name.
Below, Rabbi Alana Suskin explains why her family doesn’t trick-or-treat. To hear from another Jewish mom with a different perspective, check out: “Why I Let My Jewish Kids Trick or Treat”
I feel fairly ambivalent about Halloween. On the positive side: although winter in the DC metro area is an exercise in perfect misery of cold and drippy wet, the end of October is still decidedly fall and can still often be quite nice: not yet rainy, not terribly cold, sometimes there are still bright leaves on the trees. So there’s the mid-autumn thing.
There’s also the neighborhoodliness of all the folks putting on a show for the kids, an opportunity for people to meet and interact with their neighbors, which these days can be a rare exercise.
There’s also a few pagan friends I have who look forward to their religious observance of Samhain (the pre-Christian, Celtic name for the holiday upon which the roman church based All Hallows’ Eve when it couldn’t rid the local populations of their age old observances). I’m pleased for them.
But most of all, with the more recent innovation of making a big deal out of what was a relatively small deal when I was little, I am Thrilled. To. Happiness. about the post Halloween sales of orange fairy lights and other useful sukkah items for the year to follow. (Yay!)
All that said, I don’t trick or treat, and neither does my child. And because we’ve talked about it, and he understands “we don’t observe that holiday,” at least at this point (he’s nine) he doesn’t seem to mind, even though he does have friends—even Jewish friends—who do.
Right now, what we do is help other kids celebrate their holiday by giving out candy (and if he eats a few Snickers bars, that’s fine, although he was sad when I explained to him that even though there are actually no authenticated cases of non-family members harming children with Halloween snacks, we can’t make candy apples or other treats to give out because people are afraid that someone might hurt their kids by giving them something harmful) and if he wants to dress up for them in a costume, he can do that even though our dress up holiday is Purim.
We have also talked about whether the values of Halloween are Jewish values: whether demanding gifts from others is a Jewish value (we didn’t get into the under threat of “trick” part), and we talked about how Judaism views death and dead bodies, and whether displaying “funny” skeletons and ghosts is in line with Jewish tradition, which views the human body, even after death, as holy, which is why Judaism forbids displaying corpses, even those of criminals after execution, and why it is considered a very holy mitzvah (obligation, and good deed) to be part of a chevreh kadishah l’metim (holy society for the care of the dead) in which one takes care, gently and with reverence for the soul which inhabited it, of the recently deceased corpse.
Which is why, when one is sitting with the body after death, making sure it is never left alone, one does not say certain prayers in the same room as the deceased’s body, lest the soul feel mocked because it cannot engage in that mitzvah anymore.
And it is also why, when it was in town, we did not go see the museum exhibit in which the corpses of people who had been preserved were posed in all sorts of positions for display of their inner workings. We talked about how, although Jewish tradition believes that the soul separates from the body after death, the body is a gift to us from God, and is an important part of us, to be treated with respect during life as well as after death, which is why we do not tattoo it, or mutilate it for any reason other than medical necessity, or throw it away until we have fulfilled the missions that God assigned us and then we are taken from it.
For us, the whistling In the dark of Halloween in making light of skeletons and ghosts and displaying them is not in line with the love we should have for those who passed from this earth before us, and whose love sustains us—and are not a threat to us—even after they are gone.
Finally, I find myself enormously disturbed by the sexualization both of little girls in their purchased costumes, but also in the adult celebrations in urban gathering areas (etc). While I firmly hold that the value of tzniut (modesty) is far more about respectful speech, humility, non-conspicuous consumption both in dress and in possessions, and deportment in general, the overemphasis on sexuality for women, let alone little girls, is not a value I share or wish to.
Which is why, since so few people know or observe the pagan, or even Christian origins of the day, it could be reasonably considered an “American” holiday, (Thanksgiving’s origins, on the other hand, are decidedly American, but its themes are religious in a way that is perfectly in line with Jewish values), we nevertheless do not celebrate Halloween.
One of my beliefs about Judaism is that as Jews we live and can model countercultural values, and it seems to me that, at least in my own home, Halloween is a time when we can model our difference—in a very quiet way.
I don’t, of course, go around harshing everyone’s mellow—I don’t criticize those who find a bit of harmless fun in it, I don’t even suggest that those Jews who enjoy it ought to refrain and I certainly don’t have anything against cupcakes, chocolate, or little kids spending an evening outside int he dark. But it is an terrific opportunity to have a discussion with your family about Jewish values, about how we view death and life, sexuality (for older kids), and the difference between Purim’s dress up where we are obligated to give food to others, and Halloween’s where we demand it from others.
As a synagogue rabbi, I feel as if we have been running a religious marathon for the past month. since. After the majesty, power, and spiritual rigor of Rosh Hashanah and Yom Kippur, building a sukkah, celebrating eight days of Sukkot (along with the under the radar holiday of Shmini Atzeret that no one understands), and partying through Simhat Torah, I admit to a little religious exhaustion. I am sure that, for some of us, there is no end to the amount of time we want to spend praying in communal settings. But I get the sense that, for many of us, we are all shul-ed out. Our spiritual and ritual reservoirs are depleted, and the thought of setting foot in synagogue anytime soon is anathema.
So now what? We have nearly two months before we can start talking again about how weird it is that Hanukkah will occur before Thanksgiving this year. We have almost a month before we can start debating the propriety of Jews celebrating Halloween. So where should we put our religious-cultural energies?
Well, it just so happens that our political system has gone completely batty since we left 5773. Our political leaders are so dysfunctional that, today, the federal government has been shut down. Why? Though cable news outlets and partisan websites will try to spin the shutdown in different ways, the facts are pretty simple: the leadership of the House of Representatives, including the Jewish Majority Leader Rep. Eric Cantor, refuses to introduce a bill to fund the federal government without simultaneously trying to stop or at least delay the implementation of Obamacare. The actions of the House—re-litigating a law that was already passed by Congress, signed by the President, affirmed by the Supreme Court, and re-affirmed by the American people when they re-elected President Obama—are reprehensible and demand condemnation. Were there no side effects to shutting down the government, the actions of the House leadership could be dismissed as childish. But at a cost of millions of dollars daily, with hundreds of thousands of now-furloughed government workers, shutting down the government because you are mad that a law is going into effect is fiscally and morally irresponsible. As Republican Representative Devin Nunes recently put it, “It’s moronic to shut down the government over this.”
Obamacare, which gives millions more Americans access to health insurance, also is a Jewish issue. Many Jewish legal texts speak the necessity of the community providing access to health care for all. For example, the Talmud teaches that “a Torah scholar should not live in a community unless that community has available medical care.” (PT Kiddushin 4:12 [66b] and BT Sanhedrin 17b). Moreover, “doctors are required to reduce their fees for the poor. Where that is still not sufficient the community should subsidize the patient.” (Shulhan Arukh, Yoreh De’ah, 249).
I think it is time for the Jewish community—clergy and laity alike—to start agitating for common-sense political actions that are deeply steeped in our tradition and that should resonate morally for all of us. We—especially those of us who live in Republican districts—should demand that our representatives pass a simple budget without partisan gamesmanship so that the government reopens. We also should demand that the House pass the Senate’s immigration reform bill, another piece of legislation that is so central to the Jewish narrative of being strangers in foreign lands. And we should demand that Congress pass gun control legislation that imposes more stringent background checks and gun lock requirements.
There are many issues which we, as diverse individuals with diverse viewpoints, can and should disagree. On intervention in Syria, for example, I would strongly caution any Jewish leader from claiming a mantle of Jewish consensus. But where there are issues that are integral to our moral sensibilities—health care, immigration reform, and gun control among them—we should be bold advocates. We should amplify the chorus of the reasonable over the din of the extremists who seek to hold American politics hostage to their radical agendas. Let’s take those spiritual investments of the past few weeks, the existential grappling and the communal celebrating, and channel them into transforming the world in which we currently live into the kind of world we want it to be.
Hoshana Rabbah is kind of a weird day – even for the Jewish calendar. It’s not really a holiday – it’s the last day of Sukkot- but it has some peculiar rituals associated with it that we don’t do for the rest of Sukkot. We have an all-night tikkun (study-session), like Shavuot. It’s named for the fact that we say more hoshanot than on all the other days of Sukkot. Its main, distinctive feature is the beating of the aravot – the willows that are stuck into the arba minim — that leafy thing-lemon wanna-be combo- that we hold and shake throughout the week -but we don’t say a brachah (blessing) on doing so.
There have been lots of proposed explanations of why we beat the aravot – some of which are quite lovely, and I hope that people will look them up and get a great deal of meaning from them. One of the most likely explanations, though, is rather prosaic: My teacher, Rabbi Brad Artson, writes elsewhere on MJL, that the mishnah explains that the destruction of the aravot is actually because, since the festival is ending, we render the aravot unfit to use, as a signal of the end of the holiday. He notes that the beating takes place after the willows are no longer needed, and in fact are destroyed immediately following their last use; that we do so without any blessing; and that the mishnah, following the discussion of the ritual destruction of the willows, then tells about children loosening the lulavs and eating the etrogs – in other words, rending them unfit as well. He then notes, “The Shulhan Arukh [a code of Jewish law] supports this supposition when it notes that we are not to beat off all the leaves on the branch, only a few. Hence the havatah only includes beating the aravah once or twice. The purpose pf the ritual is not complete destruction, only preventing its further use. In this regard, the Shulhan Arukh’s understanding of havatat aravot parallels the removal of one tzitzit [fringes] from a tallit [prayer shawl] that then becomes pasul [ritually unfit].”
What I found interesting here is the analogy to the clipping of the corner of the tallit, which is also done when someone dies, in order that they can be buried in a tallit, because one doesn’t bury the tzitzit (fringes) if they are still ritually fit to use. What many people don’t know is that hoshana rabbah is the actual ending of the cycle of repentance, of the Yamim Noraim.
The mystical text, the Zohar, says that while the judgment for the new year is sealed on Yom Kippur, it is not delivered until the end of Sukkot (i.e., Hoshana Rabbah, which we noted above, is the end of Sukkot). So until Hoshana Rabbah, it is still possible to change your behavior, seek forgiveness through teshuvah, and have the decree set for each of us changed (That’s why the special greeting for Hoshana Rabbah is different than the rest of the holidays: pitka tova “A good note,” which is a wish that your final decree for the year will be a good one).
Since Sukkot is when the world is judged for water and the blessings of agriculture, together with this notion of a final moment of verdict makes Hoshana Rabbah a bit like Yom Kippur, a day on which we wear white, cease to eat and drink and engage in physical, human activities, mimicking death. So, perhaps, when we beat the aravah – but only to the extent of rendering them unfit for ritual use (after all, we have ritual items for many holidays that we don’t destroy at the end of the holiday), perhaps this, in a small way, mimics our burial, and offers to God the final means by which we are able to be forgiven for our sins: through our deaths. And of course, willow leaves look like teardrops.
And now, when we celebrate Shemini Atzeret – our joyful, intimate, gathering with God, and we return the Torah back to its beginning, before anything has happened or gone awry, we too, are able to be completely new, in love and wholeness with God.
“How do I go on?” I was asked recently at a service following the death of a beautiful woman in our community. The neighbor asking had lost a good friend, someone with whom she shared culture and tradition, language and passions. My neighbor was bereft but she was also scared. This was not the death of an old person who had lived out a full life. This death at early age was a reminder to us all that we are not in control of our own mortality. Knowing this, understanding the power and potential of loss, how indeed are we to go on?
Most of us manage day to day by simply avoiding thinking about just how fragile life is. To live moment to moment with that level of uncertainty can indeed be incapacitating.
In trying to answer my neighbor’s question, I drew on the one of the central teachings of the holiday of Sukkot, which we are now celebrating. On a purely programmatic level the holiday is a drag, coming on the heals of Rosh Hashana and Yom Kippur it can feel like too much. But the message of the holiday is profound.
On Rosh Hashana, we embrace the reality of life, in all its messiness, filled with missteps and unfulfilled dreams. On Yom Kippur, we simulate our own death, not eating, abstaining from sex, and wearing white to simulate shrouds. We confront our own mortality. If take it seriously, we too are left asking “How do I go on?”
Only days afterwards, our tradition has us sitting out in temporary booths looking up at the stars in the sky. In prayers, Sukkot is referred to as z’man simchateynu –the time of our joy. Having faced death, we feel life’s fragility. Our tradition knows this and prescribes a way forward. The structure of a Sukkah is a metaphor for life. It is temporary and while affording us some level of comfort it cannot protect us from all harm. Sitting in the Sukkah we are able see the grandeur of the universe in the rising and setting of the sun, the moon and the stars. And we are meant to be happy. It is precisely the recognition of just how fragile, just how temporary, just how grand life is that allows us to embrace the joy of the everyday.
I could not take away the deep loss or the fear from my neighbor. They are the painful reality of living. Try as we may, we cannot avoid the realities of mortality. Instead, I offered her the wisdom of Sukkot. Go home, kiss your boys, tell your husband you love him. Notice the splendour that is your life. Cherish the moments that are, because while they are temporary, they are also extraordinary. Truly value the time that we do have. Live life with joy.
Sukkot was never a big deal for me when growing up. Coming so soon after the pomp and circumstance of Rosh Hashanah and Yom Kippur, it seemed trite. After all, who needs a harvest festival in (then) 20th century America? Especially growing up in Southern California, where crops grow all year long? Worse yet, since I actually enjoyed my Day School, it meant taking numerous unwanted vacations when there was nothing to do (since the rest of the world, including my parents, were not on a Sukkot break). All this for some allergy-inducing palm fronds and an ugly lemon look-alike?
Recently, though, I have developed a completely different take on Sukkot. Rosh Hashanah and Yom Kippur are extremely synagogue-focused holidays.They are, famously, the two holidays each year when most Jews show up to shul. Despite the profusion of new Jewish ritual practices and alternative paradigms for religious expression, Rosh Hashanah and Yom Kippur unabashedly call on us to sit in the pews, for hours on end, just as our parents and grandparents did.
Then, a mere four days after Yom Kippur ends, comes this weird agricultural festival called Sukkot. Sukkot gets its name from the sukkah, a temporary structure we are commanded to build immediately after Yom Kippur ends. (Shulkhan Arukh, Orah Hayim 624:5). We are supposed to eat and perhaps even sleep for the duration of Sukkot in this flimsy dwelling. At home. Outdoors. Relaxing while dining under the stars. Sukkot thereby becomes the antithesis of the High Holidays. It is the Slow Food Movement Jewish holiday, meant to be enjoyed with leisure, in the company of family and friends, while simultaneously re-connecting us to nature, ecology, and God’s beneficence. The sukkah is built with simple materials and decorated with children’s creativity and relative artistic talent. There are no stained glass windows, no fancy chairs or memorial plaques. When we eat in the sukkah, which are we supposed to do for each day of Sukkot, there is no specific order to what or how we eat. Sukkot at home is decentralized, democratic, inviting us to take initiative. We can even invite ghosts (deceased great Jewish leaders) to hang out with us!
I think there is an important message to this symbolism, one we need to reinforce especially after the High Holidays: Judaism primarily is a religion to be lived organically, inextricably interwoven into our daily lives, not just performed in special places at special times. We limit the potency and potential of Judaism when we treat it as a part-time religion. Sukkot gets us to bring Jewish experience into our own backyards, into the normal rhythms of our day and night. That is why, to me, it is the ultimate Jewish holiday, truly worthy of the name “hag” (festival).
I believe that pulpit rabbis have an obligation to frame issues of the day in a moral lens even when truth can be found on either side of an issue. Between a healthy respect for a separation between Church and State, a fear of alienating either the Left or the Right in congregations, and genuine humility (after all, he or she does not have all the answers), a rabbi could be left with little to say about the most important events. Some people like it this way; “rabbi you should stick to issues of spirituality.”
Rabbi Heschel responded to the silence of religion in the face of moral need. He said, “If the prophets were alive, they would already be sent to jail by [people who hold this position]. Because the prophets mixed into social-political issues. And, frankly, I would say that God seems to be a non-religious person, because, if you read the worlds of God in the Bible, He always mixes in politics and in social issues.”
Says the Jew to herself, “On the one hand.” And she replies to herself, “Yes, but on the other hand.” Such equivocation is cultivated by the Jewish debate-style of learning, but it is not always laudable. Sometimes its dangerous.
It once happened that that an aggrieved Jew told Caesar to send the Jews a goat to sacrifice at the Temple, a goat that would seem perfectly fine by Roman standards, but that the Jews would find blemished, unfit as a holy offering at the ancient Temple. The Rabbis wanted to offer it, despite its disqualifying blemish, to preserve good relations with the Romans.
Rabbi Zekharya ben Avkolus said to them, “People will then think that blemished animals may be offered upon the altar.”
The rabbis then considered killing the person who brought the animal, so that he could not go and tell the Romans that the Jews did not offer the sacrifice.
Rabbi Zekharya ben Avkolus said, “We can’t kill that one person, even to save the rest of the people. People will say that anyone who places a blemish in a sacrifice should be killed.”
Rabbi Yochanan said, “The humility of Rabbi Zekharya ben Avkolus destroyed our temple, burned our sanctuary and exiled us from our land.” [In this case his piety made it impossible to act at all.](Talmud, Gittin 55b-56a).
In this famous passage, Rabbi Yochanan laments “the humility of Rabbi Zekharya ben Avkolus.” Why? What’s wrong with Rabbi Zekharya ben Avkolus? He’s pulled a classic, dare I say rabbinic, “on the one hand … on the other hand.” But, as Zekharya sees it, the sages are left with no ability to decide on how to proceed. At some point, as Tevye eventually discovered within himself in Fiddler on the Roof, “There is no other hand.” At some point, a position needs to be taken because real choices need to be made.
Consider today’s topic: What should the US do about Syria?
Rabbi Heschel’s words regarding Vietnam forty years ago are just as relevant when we apply it to Syria today. Of course it’s a religious issue. What does God demand of us primarily? Justice and compassion. What does He condemn above all? Murder, killing of innocent people. How can I pray when I have on my conscience the awareness that I am co-responsible for the death of innocent people… In a free society, some are guilty, all are responsible.”
I believe that there is a moral imperative for rabbis to speak about Syria, despite, no, because there is no clear right action. Who better to respond in a muddled issue than those who are specifically trained in the Talmud, a veritable encyclopedia of arguments from opposing moral positions. Even if the Yom Kippur sanctuary is not the forum for debate, it can be a starting place for thoughtful conversation.
As a rabbi without a pulpit, it is easy to say what my colleague should do. So, let me take it a step further and wade in myself: It is my opinion that America should make a calculated but limited strike against known chemical weapons caches within Syria. I acknowledge that such an American response to Asad’s use of chemical weapons could incite greater instability in the region, and perhaps freeze our already chilly relationship with Russia. Still, in the “damned if you do, damned if you don’t” situation we find ourselves, I prefer the stance that says, at some point – and chemical weapons are that point – we can no longer ‘stand idly by.’
Sure some will call this naive- “Intervention in Iraq, in Lybia, in Egypt did not work. We should not insert ourselves into another country’s civil war, especially considering that those in Syria prepared to fill the power vacuum may be even worse that Asad.” Some will consider it hypocrisy – “So the US got to use Agent Orange in Vietnam, but now nobody gets to?” Feel free to agree with me or to point out where I’ve got it wrong in your comments below, but with that, a position is staked and our conversation has begun.
When the Temple stood, the rabbinic inability to take a difficult if principled stand caused “the Temple to be destroyed, our sanctuary to be burned, and us to be exiled from our land.” If contemporary rabbis fail to take difficult if principled stands, we risk not the Temple or the land of Israel, but something more: Relevance!
The one rule that lies at the heart of every major religion is that we do unto others as we would have them do unto us. Adhering to this law of love has always been the core struggle of human nature. But we do not have to think that human nature is perfect for us to still reach for those ideals that will make the world a better place. Let us reach for the world that ought to be — that spark of the divine that still stirs within each of our souls.
Insert cynicism here ______________.
Last Thursday and Friday, I led Rosh Hashanah services. When all was said and done, I offered at least fourteen formal prayers for peace. Peace prayers are consistent with the High Holiday theme of teshuvah, repentance and return. We as individuals can reflect, repent and change; so can a city, a country, a species, a world.
On Saturday, my youngest son said something about our cat and I realized: I hadn’t actually meant a word of these fourteen prayers for peace.
Last night, this 18-year-old young man left for Israel. For nine months, he will participate in a work-study program, Habonim-Dror Workshop. After nine summers at a Canadian Labor Zionist youth camp, he knows his movement politics. He supports Israeli left-wing causes, including economic justice, LGBTQ acceptance, and environmental preservation. He embraces Rabin’s vision of equal rights for Israeli Arabs and good-faith negotiation with Palestinians. He is prepared with ideology.
He will spend half the year at Kibbutz Ein Dor in Northern Israel. Eight hours before he left, my husband remarked, “Ein Dor is only 120 kilometres (74 miles) from Damascus.”
Our son looked up from playing with his kitten and said, “You know what is starting to stress me out? The kitten is so big now that when she climbs the upright mattress, it wobbles like it might fall. Will you take care of her while I’m gone?”
He had no idea he had just put into words our thoughts about him.
He does not believe the U.S. will attack Syria. He is prepared with love, idealism, and optimism. We, his parents, are prepared with skepticism, fatalism and fear.
Often I speak of the tragedy of human learning. As soon as elders gain wisdom from their many mistakes, they retire. They turn the world over to a younger generation, poised to make the same mistakes. And so it goes, generation after generation; war after war; injustice after injustice. Nothing can really change.
Beginning today, I shall see the tragedy differently, as a tragedy of lost innocence. Elders learn that mistakes and their costs are the way of the world. They take Murphy’s Law and Peter’s Principle seriously. If anything can go wrong it will. Everything takes twice as long as you think. Leaders are just ordinary people, promoted to their highest level of incompetence. All of recorded human history documents only 30 years of international peace.
My son does not need to carry that skepticism. Let him and his fellow travelers carry sparks of love. Maybe love alone won’t change the world. But lack of love certainly will, and not for the better.
I’ll choose to believe that teshuvah is possible. We as individuals can reflect, repent and change; so can a city, a country, a species, a world.
On Yom Kippur, I’ll offer another fourteen formal prayers for peace. But in my heart, I’ll hold the words of the fictional Captain John Sheridan of the space station Babylon 5, penned by J.M. Straczynski:
In the last few years, we’ve stumbled.
We’ve stumbled at peace and we’ve stumbled at justice.
And when you stumble a lot, you start looking at your feet.
And we have to make people lift their eyes back to the horizon of the line of ancestors behind us saying, “Make my life have meaning!”
And see our inheritors before us saying, “Create the world we will live in!”
Safe travels, son. Safe travels for you and your generation of fellow travelers.
At the conclusion of Yom Kippur services, the rabbi was standing at the door shaking hands as the congregation departed. As he saw Joseph coming out of the synagogue, the rabbi grabbed Joseph by the hand and pulled him aside. Impassioned by the holiness of the day, the rabbi said to him, “You need to join the Army of God!”
Joseph replied, “I’m already in the Army of God, Rabbi.”
The rabbi questioned, “Then how come I don’t see you except for Rosh Hashanah and Yom Kippur?”
Joseph whispered back, “I’m in the secret service.”
I’ve often wondered what it is that brings people to enlist in the secret service exclusively for the Yamim Nora’im, the Days of Awe. For many, I believe it is a sense of nostalgia for tradition. For others, it is a source of community. Some come for the beauty of the Hazzanut, of the Cantor beautifully chanting sacred melodies. Some even come because they enjoy praying.
But I think for many, the reason we come to synagogue on the High Holidays is the safety of the boredom we encounter. We know that if we sit (and often stand) for hours on end, in uncomfortable dress clothes and in poorly air conditioned buildings, we have “done” our Jewish thing, done our introspection for the year. We can check off the box. It is the holiday equivalent of taking our medicine: if we successfully endure the High Holiday services, we have done what is expected of us (by society? by deceased parents whose guilt-trips about Jewish identity still weigh upon us? by a God of Judgment lurking somewhere in the dark recesses of our minds?). And we can move on with our “real” lives about as quickly as we digest the lox and bagel at our break the fast meal.
The truth is, though, that our boredom serves as a protective barrier during the High Holidays. The purpose of the Days of Awe, from the liturgy to the haunting melodies, from the shofar to the sacred task of teshuvah (repentance/turning from our prior ways), is to shatter our delusions of safety and comfort with existential questions, alerting us to the precariousness of our mortality and challenging us about the quality of the life we have been living. The reason for coming to shul is not to endure boredom but to confront the messiness of life. So as we embark on the year 5774 on Wednesday evening, I hope that we will have the courage to reject boredom during the Days of Awe. I pray that rabbis and laity alike will use the sacred tools of the Yamim Noraim to challenge ourselves to lead more mindful, more meaningful, and more holy lives in the coming year.