In my last article I wrote about the need for a renaissance of mission-driven rabbis. I quoted from the powerful words of Rabbi Dr. Norman Lamm given at the 16th Conference of Anglo-Jewish Preachers in Manchester, England in 1968. I have received a lot of positive feedback on the notion that the traditional American synagogue needs an infusion of rabbis driven by a passion motivated by a compelling mission that sustains their work. In the words of Rabbi Lamm, the time has come for rabbis to reclaim the “role of rabbanim in the grand tradition.”
Another dimension to the growth of the synagogue community is what I call a “generosity of spirit.” This characteristic is so important and fundamental that it rests as the ultimate bedrock of all successful communities. A community is at its simplest a collection of individuals sharing experiences together. Communities can be further solidified by shared purpose and mission. The people in these communities invariably spend considerable time with each other in ways that individuals don’t spend with other people outside of their communities of choice. There is a lot of rubbing shoulders in the life of community.
It is this regular rubbing of shoulders that can contribute to the total breakdown of the community if a generosity of spirit does not exist. What is generosity of spirit? The Psalmist in Chapter 51, Verse 14 beseeches God to let “a generous spirit sustain me.” Ruach Nadivah – Generosity of Spirit is cast as intrinsic to the sustenance of life. A generosity of spirit is being ready to suspend judgment and accusation in the face of perceived slight and insult and maintain an open heart. This sounds simple but it takes a lot of intentional work to cultivate within the context of community.
Why did that person not say hello to me? How come that person missed the kiddush I sponsored this week? Why doesn’t the rabbi care enough about me to call me when I was ill? How could those parents let their children run wild through the Sanctuary? That person is so rude to forget to wish me a happy birthday today.
Distrust. Suspicion. Quickness to judge. Contempt. Anger. Indignation. These are all indications of a community that has a breakdown in generosity of spirit. For each one of those scenarios and the multitude of others that manifest in synagogue community, there are a range of possible reasons to explain each and every one of them. The assumption that it was meant as an affront against me and the accumulation of that sentiment amongst many people over an extended period of time absolutely obliterates the bedrock of healthy community.
People do not seek to join communities that are rife with distrust, contempt, anger and indignation. People join communities that are slow to judge others, filled with warmth and caring for each and every member. How do we further cultivate those traits in our synagogue communities? I believe with a lot of patience, a bit of forcefulness and determination.
Patience is required with the people who have developed over a period of time the traits of distrust and indignation because it takes a lot of self-reflection and inner work to build a healthy and positive attitude. It is just as important to not become indignant at those who are slow to change positively. A bit of forcefulness is required because if the community does not react against signs of a breakdown of generosity of spirit that breakdown can easily worsen and spread very quickly. Determination is necessary because even if at times it can feel like changing ingrained habits is impossible, we must nonetheless forge ahead and persevere. It is not impossible and it can be done and with enough determination we can make it so.
When we create synagogues bursting and overflowing with generous spirits we will have developed powerful models of a world redeemed amidst the world that is. Communities that demonstrate trust, respect and slowness to judge each person within that community present a picture of a humanity the way we should be all the time everywhere. “Restore unto me the joy of Your salvation; and let a generous spirit sustain me.” The joy of God’s salvation can ultimately be fully realized when we are sustained by generous spirits.
Last week, in my role as a teacher of Judaism, I had four magnificent teaching experiences. The kind that leave you inspired by the beauty of the human race, and send you home proclaiming that people are deep, amazing, varied, and wise.
With a group of toddlers (age 2-3) at the synagogue, I sang and danced “shalom.” And read Dr. Seuss’s Fox in Socks and danced Sandra Boynton’s Barnyard Dance.
The bnei mitzvah class (age 13) and I celebrated how much they had learned this year, with a synagogue scavenger hunt quiz. Then we went to Starbucks, where we discussed the evils of manipulative advertising and the death penalty.
With middle-aged adults (age 40-70) at a church, I studied the Song of Songs. We read excerpts from the Biblical text, laughed at its bawdiness, and explored its implications for human and divine love.
With elders (age 80-100) at a nursing home, I explored the Biblical story of Ruth. People shared personal stories about the “Ruth” and “Naomi” archetypes within their minds and their families.
For me, it was a week filled with magic.
How does this magic happen?
Great content helps.
Good teaching strategies help, too. Toddlers learn through music, movement, rhymes and pictures. Young teens bond by doing active tasks together. Middle-aged adults have keen intellects and life experience that should be woven into a teacher’s presentation. Elders respond to sophisticated ideas presented simply and briefly.
But neither content nor strategy brings the special magic of being inspired by your students. That happens when you:
Focus on the people, not the content. When you:
Talk with them, listen with them, laugh with them, learn with them.
Retaining this focus is very important in teaching about Judaism.
Too often we, that is, teachers of Judaism, focus on the content alone. We may be determined to show the beauty of Judaism in a particular light – a particularly progressive light, or a particularly traditional one. We may be desperate for people to see this beauty. We may feel we need them to come to synagogue. Perhaps we have invested money and time in our synagogue and we need it to be sustainable. Perhaps we need the Jewish people to continue, and we want to play our part.
Guess what, fellow teachers! These are our needs. They may not be the students’ needs.
Do the toddlers need to know the word “shalom”? Do bnei mitzvah need to recognize a Ner Tamid? Do adults need to know sexy poetry from Song of Songs? Do elders need to know the plot of the Book of Ruth? No. No. No. And no. But it would be wonderful for them to know that they are welcome in a fun, friendly, intellectually open and personally affirming community.
And in that sort of community, Judaism happens.
Because Judaism is something people do. It is not a chunk of content that can be separated from practice. It is a set of evolving traditions that people share in community.
We don’t memorize lists of fundamental Jewish beliefs. We do study together a Bible made up of 24 books offering diverse viewpoints.
We don’t have essential doctrines. We do have rituals we like to do together.
We have no Pope who sets the standards of belief and practice. We do have a rather amorphous world community that votes with its feet.
The practices we do and the books we study are the ones people voted for. Traditions that remain over the years are the ones many people love. Like any kind of love, of course, it’s fraught with conflicts, dead-ends, winding paths, and spectacular compromises.
Jewish teachers should model this kind of love.
Sometimes teachers are afraid to put people over content, because they worry the result will compromise Judaism.
It won’t. It will create love for Jewish community.
And people will come back to what they love, seeking deeper and deeper understanding.
I love the idea of the global nature of the Jewish world a lot. I love the reality even more. For one weekend each year, the international community with whom I normally connect via Skype, email, and Facebook materializes in person. Each spring, Be’chol Lashon—the organization where I serve as the Rabbi-in-Residence—convenes a Think Tank in San Francisco. A small group of leaders are invited to come together to study, connect and learn. Each year we focus on a different topic and bring together those whose experience and knowledge can help us move the conversation about the global nature of Jewish life and the diversity of our community.
We will begin tomorrow night, much as we always do, with welcoming Shabbat together. The tunes will be Ugandan, Sephardic, American and European Ashkenazi. Rabbis will sit with poets, scholars with activists, secular with religious, Spanish speakers with Anglophones. Old friends will be reunited and new connections will be made. At the service on Shabbat morning, there will be many rabbis but no single leader. Throughout, the energy is bound to be tremendous.
To state the obvious, those who come together are a diverse group. There is no single vision of what Judaism is, no agreement on how we express our Jewish identities and as a result there are challenges as well. There is no easy agreement on how we pray or even if we should pray at all. Each of must confront the assumptions we make about Jewish community and identity.
Last year when our focus was Latin America, I sat up late into the night with two rabbis, both Argentinean born one serving a community in Mexico the other in Panama. We discussed the complex issue of what is meant by the term Latino. Our understandings differed greatly based on geography and reading of history. I was sharing that in the context of American life, those coming from south of the border, rightly or wrongly, are seen as part of the broadly based Latino community. To my colleagues this was absurd, they see themselves as no different than me—a Jew of European decent, not Latino at all. For several hours we pulled apart the nuances of language, geography and history. It was a productive conversation, helping me to understand how much our context shapes our assumptions and complicates communication.
At Be’chol Lashon, we embrace our differences seeing the core of the flexibility that has allowed Judaism to flourish over the generations in so many different environments.
This year our theme this year is leadership. Throughout the year we work in partnership with UJA/Federation in New York City, for example, to identify and nurture the leadership of Jewish groups that are outside the Woody Allen/Al Jolson mold. Building on our experience and expertise, we will be taking time throughout the Think Tank to talk about models of leadership and to learn together about ways to strengthen our abilities. During Shabbat we will study biblical models of leadership. On Saturday night we will celebrate 5 young leaders, musicians, artists, activists and journalists whose work exemplifies the best of what the growing multicultural Jewish community has on offer. On Sunday, we will be hearing learning how our own stories hold the key to our success.
For those who lead small communities, the opportunity to participate brings many blessings. Participating in the Be’chol Lashon Think Tank gives all leaders the opportunity to acquire new skills. They get to take time to reflect and strengthen their ability to succeed. But for those, like the leaders of the tiny Adat Israel Reform community in Guatemala City, for whom it is a life line. They are deeply knowledgable –on a recent trip we spoke for hours about the value of Reform approaches to halakah. But much of their learning is from books or online. They do not have ongoing interaction with other Jewish leaders. The opportunity to connect with other Jews is the essential antidote to religious and cultural isolation. To share their own experiences validates and strengthens their sense of belonging to the Jewish people.
For all in attendance, being together in one place challenges and shapes our understanding of K’lal Yisrael, the totality that is the complex diverse global people of Israel. To learn from the strength of others and also from their challenges is a unique opportunity. Each year my sense of what is Jewish is stretched. Jewish leaders are always talking about the need to open ourselves to the complex modern reality, to question business as usual and to look to the future. The Be’chol Lashon Think Tank is a wonderful model.
As of this writing, the following topics are trending on Twitter:
- Jason Collins
- Pacific Rim
- Nancy Pelosi
- Colbert Busch
(Yeah…I had to look up more than a couple too.)
What determines which topics trend on Twitter?
Trends are determined by an algorithm and are tailored for you based on who you follow and your location. This algorithm identifies topics that are immediately popular, rather than topics that have been popular for a while or on a daily basis, to help you discover the hottest emerging topics of discussion on Twitter that matter most to you. ~ Twitter Help Center
In other words, it seems to be an objective way to rank information from subjective sources.
In 2009, Reconstructionist rabbi and web developer, Shai Gluskin, decided to leverage Twitter and its algorithm by using it as a way to bring Torah to as many people as possible on the evening of Shavuot. As he expressed it then (on Twitter):
It has yet to happen. Each year we have tried. And, if the sole goal was to reach the top ten, then each year we have failed. But along the way to the trending goal, some wonderful things happened that cannot be measured by algorithms or scales or charts:
Real Torah was taught. In 140 characters or less. Each year that I have participated, I have discovered wonderful teachers of Torah and sometimes in the most unexpected places. Other perspectives have caused me to reconsider my understanding of certain verses. And engaging in discussions of Torah with people of all streams of Judaism all across the world feels as though I am part of the Living Torah. It is, truly, like being at the foot of the Mountain.
Now, for the fifth consecutive year, we are ready to learn and teach and share once again. As Rabbi Mark Hurvitz, one of the most vocal advocates of this cyber-initiative, reminds us: Some people wonder why we might do this. Did not Hillel say that among our primary tasks is (Avot 1:12) loving mankind (all of humanity), and bringing them (all) close to Torah. אוהב את הברייות ומקרבן לתורה?
This year (2013:5773), our event is scheduled to begin May 14. You can learn more and indicate your interest on our Facebook page and, if you would like to join us on our climb, sign up on our event page.
Teaching Torah isn’t limited to rabbis or scholars or Orthodox Jews or even Jews. There is Torah within each one of us. What if for one amazing day we could focus our conversation not on #SexyThingsGirlsDo or Pacific Rim but on bringing forth sacred truths and sharing them straight to the top of the Mountain?
I recently read a lecture delivered by Rabbi Dr. Norman Lamm, Chancellor of Yeshiva University, delivered at the 16th Conference of Anglo-Jewish Preachers in 1968 at the South Manchester Synagogue in Manchester, England. Rabbi Lamm was invited to speak about the contemporary rabbinate and in it he bemoans the diminishing and diminished role of the rabbi in American and English synagogues. He decries the relegating of the rabbi to a purely functionary position:
Unfortunately, in the eyes of our contemporaries and even, alas, our own eyes, we are no longer Rabbanim in the grand tradition, but professional generalists in charge of communal trivia, pious superficialities, and ritualistic irrelevancies. We have, under the impress of an all but inexorable sociological development, yielded one realm after another of special and significant rabbinic competence. We have surrendered our Halakhic positions to the Yeshivot and Rashei Yeshivah; mahshavah [Jewish thought] to the professors of religion and theology; and communal leadership to the professional fund-raisers and executives… What we are left with is enough to discourage any intelligent man — a required weekly sermon; ritualistic “prayers” dutifully pronounced at official occasions and listened to by no one, probably not even by the Deity; minor counseling; Hebrew school supervision; and the development of just enough dignity to stand on when our own spiritual “authority” is challenged… No committed and ambitious young man should ever aspire to become a functionary in an arid community; certainly not to become a parish butterfly.
The traditional American synagogue is sinking under the weight of apathy and disinterest. The very thing that used to bring American Jews in large numbers to synagogue life is now turning away the new generations: formality at the expense of spiritual feeling; procedure at the expense of passion and committee, sub-committee and task forces at the expense of mission. I firmly believe that declining membership numbers, fundraising woes and empty seats are symptoms of a much larger problem that once addressed will help alleviate those immediate issues.
A solution that would go a long way in addressing these systemic issues would be developing more mission driven synagogues and more rabbis articulating and living by their own personal mission. Neither mission driven synagogues nor mission driven rabbis are anything new. There are synagogues and rabbis throughout North America whose work and purpose is deeply inspiring and transformative. We just need to cultivate more of them.
What a mission driven synagogue is I will leave to another blog post in the future but for now I would like to focus in on a mission driven rabbi. A rabbi who lives and breathes his mission is a rabbi who does not see his or her job only to offer quality sermons or run a good staff meeting but sees his or her work as bringing forth a vision of Judaism in the place in which he/she works and in the lives of the people he/she leads. A mission driven rabbi can be inspiring at times, motivating at other times and sometimes frustrating to the people he/she leads because that rabbi will not compromise the mission even though adapting it to the particular place is desirable.
Mission driven rabbis are often accused of having an “agenda.” The word itself means nothing more than having a list of things to get done but has taken on a negative connotation. It has come to mean the rabbi wishes to hoist a particular platform unto their community. This is absolutely not what being mission driven is all about. To be mission driven is to articulate the vision and then be able to incorporate the feedback of the community to make it home grown and sustainable. It is to offer a compelling picture for the future and empower the entire community to actualize it.
A mission that answers the spiritual needs of the membership and that speaks loudly to the needs of the larger community is a mission that motivates people to support the institution, to join the institution and to want to simply be in the room.
Rabbi Lamm began his speech by declaring that: “I believe we have slipped into a rut, but we are not lost. We are in many ways stricken, but not irreversibly. I submit that we can still recapture our commanding role as spiritual leaders and effective guides if we bestir ourselves–before it is too late.” May this truly be so.
A couple of years ago, after several years of trying to get all the way through the counting of the Omer, I built an Omer-counter with a foolproof reminder system – my son. It’s based on the Christian advent calendar in that it’s a series of forty-nine boxes (seven rows of seven) which has randomly placed toys inside the boxes. NO more forgetting to count in the evening! Every night, I have an excellent reminder, and so I do not lose my chance to say the blessing when I count, or worse yet, forget altogether and have to quit counting for the year.
It’s a yearly frustration for lots of people who try to keep up with the Omer – it’s easy to screw it up and lose track, and according to the tradition, if you mess up, well, hey tough. You’re out of luck.
That’s why it’s odd that about a month into the Omer (today, in fact) there’s a little known holiday that’s about …second chances. Pesach sheni ( or “second passover”) is a biblically based holiday that happens because, as is related in Numbers chapter 9, when God commands the Israelites, a year after the exodus, to bring the passover offering, there were certain people who had become ritually impure through contact with a dead body, and so, could not prepare the Passover offering on that day.
They approached Moses and Aaron and said, “We are unclean by the dead body of a man; wherefore are we to be kept back, so as not to bring the offering of God in its appointed season among the children of Israel?” (Numbers 9:7). After these people approached Moses and Aaron, God tells them that from then on, if anyone is ritually impure on passover, or is unable to keep passover for some other reason beyond their control, “he shall keep the passover unto God in the second month on the fourteenth day at dusk they shall keep it; they shall eat it with unleavened bread and bitter herbs.” (Numbers 9:11)
Pesach sheni is a strange holiday. We don’t really observe it – mostly because there isn’t really anything to observe – there’s no requirements, since we no longer bring sacrifices. And yet, it’s sort of a shame. Here we are, in the midst of a period where every day counts, where there are no second chances, where you have to get it exactly right, or you lose your chance (at least until next year), and there’s this holiday that interrupts it for the purpose of giving a second chance for a holiday that occurred a month prior – and not only that, but it’s the only holiday we have the sole purpose of which is to make up for a holiday that someone missed out on.
What is that all about?
Rabbi Yosef Y. Schneersohn is cited by his son-in-law as saying that, “Pesach Sheni teaches us that ‘Nothing is ever lost: it’s never too late!” and then the latter Schneersohn goes on to say, “Our conduct can always be rectified. Even someone who is impure, who was far away and even desired to be so, can still correct himself.” He continues, “Given the significance of Pesach Sheni, one might ask: Why was it instituted a full month after Pesach, in the month of Iyar? Wouldn’t it have been better to atone for our deficiencies at the earliest opportunity, in Nissan?”
“We can answer this question by comparing the spiritual characteristics of Nissan and Iyar. Nissan is the month of revelation, the month during which God revealed His greatness and redeemed the Jewish people despite their inadequacies. Iyar, by contrast, is the month of individual endeavor, a quality that is exemplified by the mitzvah of Sefirat HaOmer. The theme of Iyar, self-refinement initiated by the individual himself, is in keeping with the nature of Pesach Sheni, the festival in which an individual who was not motivated by Pesach is given an additional opportunity to elevate himself.”
So, two things:
First, the key to pesach sheni is precisely that it does occur a month later, during the Omer. Unlike the first Pesach, which is a national holiday, Pesach sheni is an individual’s holiday. The second thing is the way in which Pesach sheni came about – unlike well, pretty much everything else in the Torah, it isn’t initiated by God, given to Moses and Aaron and then passed on to the people. Instead, Pesach sheni is initiated by the people themselves, by a group of individuals. In fact, I know of really only one other case like this one: the daughters of Tzelophechad (which also appears in the book of Numbers, farther along, in Numbers 27), who challenged a law of inheritance whereby only sons could inherit, even if there weren’t any. They brought their challenge and God told Moses that they were right and amended the law.
I think that that parallel to the daughters of Tzelophechad is the key to why this is the only holiday that is a “make-up” for another holiday. It’s not just that it’s a group of individuals who want a make-up. It’s that these individuals saw a specific wrong that they wanted addressed, and they wanted it addressed for the sake of justice to individuals who have no control over being excluded from the nation. In the case of Tzelophechad’s daughters, the case is their sex; in the case of pesach sheni, it’s because they were doing another mitzvah ( caring for the dead). But the important thing is that these two cases are things which exclude them from the body of the nation in some crucial way. It is because of this that they take their complaint to God, and God answers them, “Of course, you are right.”
IN recent days, when we have seen so much change so quickly both in the Jewish community and out of it in regards to gay marriage and inclusion, this is a message that we should all take to heart. Pesach sheni isn’t merely a second chance for the individuals who were excluded, but is a second chance for the nation to include in its inheritance and in its moment of revelation everyone who throws their lot in with the Jewish people. Because even God can make a mistake, and even God can admit it and rectify it.
Political discourse finds expression everywhere it can. People discuss their convictions over dinner, at water coolers in the office, in the gym and nowadays through their Facebook profile picture. When the Supreme Court began hearing arguments on two cases related to same-sex marriage people began to change their profile picture to a symbol from the Human Rights Campaign to express their support for complete civil marriage equality. Facebook was painted red as the red logo with an equal sign in the middle became ubiquitous. Those who did not change their picture were almost making a political statement by doing nothing.
I chose not to modify my Facebook profile picture out of a sense of discomfort with politicizing the medium of a profile picture on Facebook. Yet, nonetheless, this is an issue that has great importance. How should a sensitive, politically aware and thinking Modern Orthodox individual approach the topic? There are a multitude of approaches, attitudes and perspectives and what is written here represents no one else other than myself but is one direction that I offer for contemplation.
Melissa on the blog Redefining Rebbetzin contributed her thoughts to the issue and I would highly recommend people to review what she has to say because it is a perspective sorely missing from the current discourse in the Modern Orthodox (or broad Orthodox) community. She essentially argues that there is a fundamental distinction between what we call “marriage” in civil language and what we call “marriage” in a religiously framed Jewish language and they are not the same thing. One can argue for equal rights and protections under civil law for all types of people without needing to compromise the internal theological language of a particular faith tradition.
I believe Melissa is correct in her assessment and that many religiously conservative Jews conflate the two types of marriage and imbue civil marriage with an aura of holiness and sacredness that it does not possess. Perhaps this is an area where many Jews have inadvertently adopted the dominant outlook of the religiously conservative Christian community endowing a mechanism of the state with religious significance.
In addition, I would offer another thought to further the discussion. The words of the German pastor Martin Niemoller are powerful in the sentiment they convey, which should be a guiding principle for all historically conscious Jews:
When the Nazis came for the Communists, I remained silent; I was not a Communist.
When they locked up the social democrats, I remained silent; I was not a social democrat.
When they came for the trade unionists, I remained silent; I was not a trade unionist.
When they came for the Jews, I remained silent; I wasn’t a Jew.
When they came for me, there was no one left to speak out.
This famous poem by Pastor Niemoller represents the sentiments of all too many German citizens who did not protest the increasing restrictions of civil protections and liberties by the Nazi government. Each increasing restriction was targeted towards specific minority groups so that others could distance themselves from a sense of responsibility because they were not of that group. Additionally, many people in 1930s Germany (and other parts of Europe) did have significant political, philosophical or theological differences with many groups that were being targeted and of course many were just simply prejudiced towards some minority groups to begin with.
The lesson Niemoller conveys is that when the state begins restricting its protections and rights from one group, or in the case of Nazi Germany actively persecuting one group, it does not take long for other groups to become implicated. The path of civil restrictions with plenty of requisite rationalizations and justifications rarely ends at just one minority group.
Jews, of all minority faith communities, should be hyper-sensitive to the danger of restrictions of civil liberties, protections, rights and benefits against any one minority group. We know, perhaps more than any other faith community, what it means to be denied privileges, rights, benefits and protections because of a litany of justifications and rationalizations. Those justifications changed throughout the course of Jewish history dependent on time, place and culture (i.e. scientific, political, religious, cultural) but they all served the same goal: To deny the Jewish people the same place in the fabric of civil life that others had.
Therefore, it seems both possible and responsible, to both always be on the side of the increasing of civil liberties and protections while firmly holding true to the unique outlook and language of our religious worldview. To do both is to be simultaneously in tune with the imperatives drawn out from two millennia of victimhood and to be faithful to the halakha as understood through the ages.
I will never forget the moment when my daughter came out. She was 5 years old. We were eating dinner as a family. My daughter put down her fork, placed her hand on the table, looked at my husband and me, and said “Mommy, Abba, I’m not going to marry a woman.”
Our daughter had come out as straight.
My husband and I both felt that it was important not to make any assumptions about our kids’ sexual orientation, and to make a concerted effort to reflect that value in conversation. So when we spoke about marriage with our kids, we always said, “If you fall in love with a man or a woman and want to get married,” etc. Turns out that, at least at this point in our kids’ development, both our son and daughter identify as straight. But it could have been different, and we knew that from before they were conceived.
Last week, when I changed my Facebook profile picture to an equality sign made out of matzah, my daughter asked what that was all about. I explained that the United States Supreme Court was in the process of discussing marriage equality and Prop 8 — the same legislation that our family protested four years ago when we lived in California — and that the equality sign affirms that both gay and straight couples who love each other should be able to get married. Her response? “Well, of course.”
But the matzah equality picture actually reflects much more. At our Passover seders last week, Jews throughout the world said “In every generation, we each must see ourselves as if we personally left Egypt as part of the Exodus.” In other words, we are called upon to not simply understand the Israelites’ journey from slavery to freedom as the trajectory of our ancestors; rather, we must experience it as our own journey, allowing the story to seep into our very being and inspire us toward further action in our day. In every generation, we must remember our history — and we must use it as a catalyst, inspiring us to have the courage to move humankind to the next stage of liberation.
That next stage of human liberation is right in front of us. The matzah illustrates that this is not merely a secular issue: This is a Jewish issue as well. As a rabbi, my support for marriage equality is not in spite of my religious convictions; rather, it is because of my religious convictions that I stand strong on this issue. In every generation we must remember our oppression and we must work tirelessly to prevent the oppression of others. This is the Jewish way.
I have stood under a chuppah with many loving couples, creating a meaningful space for them to publicly celebrate their deep connection, transforming their partnership into a marriage. I long to live in a country that supports my ability as a rabbi to affirm the love of two consenting adults — whether gay or straight — who want to make a holy commitment to one another.
The word for marriage in Hebrew is kiddushin. Loosely translated as sanctification or holiness, kiddushin literally means separating, making distinct. From my experience working with couples, I can guarantee that each marriage is distinct. They each come with their own blessings and their own challenges. What they have in common is love. Commitment. A desire to spend a lifetime together. A dream of creating happiness with one another. A promise to hold each other up in difficult moments. A conviction to leave this world a little better than the couple found it. Each couple I have married truly believes that they live a more enriched, more meaningful life together than they ever would apart.
Is this kind of holiness limited to straight people? Of course not. It takes love, kindness, respect, a desire to support and build something greater than oneself, the courage to look inward and expand outward, a sense of humor and whole lot of work. Anybody who has a healthy marriage can tell you about that work. Because marriage is really hard. Why would we deny committed, holy love to courageous, determined people simply because of their gender?
My daughter may be straight, but even were she gay, my dedication to this issue would not stem from its impact on my own family. I am passionate about marriage equality because there are many, many people throughout these United States who are currently being denied simple rights that so many of us take for granted.
In every generation, we each must see ourselves as if we personally left Egypt as part of the Exodus.
It is time to mobilize, to part the seas and walk together to the promised land that the founders of our great nation dreamt into existence. It is time to help our nation become a place that is truly built on “liberty and justice for all.”
“My father was a wandering Aramean.” With this quote, from Deuteronomy 26:5, we begin not only the Maggid (story-telling) portion of our Passover seders but also the very ontology of Judaism as an ethnicity. We originated as a wandering people and, for much of the past 2000 years, have remained a people dispossessed of a homeland, expelled from one location to the next. Migration is interwoven into our national fabric; it is part of Jewish DNA.
That is why I find the paucity of Jewish voices about domestic immigration reform so troubling. Congress is on the verge of addressing comprehensive immigration reform for the first time since the 1980s, but where are our Jewish organizations in this effort? To their credit, the Religious Action Center, the Rabbinical Assembly, the Jewish Council for Public Affairs, and other large organizations have passed resolutions and issued press releases supporting immigration reform. But where is the passion? Where is the zeal? The Jewish community certainly has it when it comes to issues impacting Israel; in recent years we have mobilized in highly effective ways for Darfur; and most recently have been at the forefront of gun control reform. But on an issue that speaks so deeply to our national consciousness—from the biblical mandate to care for the stranger to our historical experience of exile and persecution—we should be leading immigration reform efforts, not retroactively offering words of support.
Reports this past week suggest that a deal in the U.S. Senate is close at hand, but there are still political battles to be fought. Perhaps most significantly, some members of Congress are still reluctant to include language creating a pathway to citizenship for the eleven million illegal immigrants currently in America, preferring instead a secondary “residency” status. We know first-hand what second-class status means. If we truly care about human dignity, if we embrace the “tzelem Elohim,” the spark of divinity, within each individual, then we ought to speak out in favor of opportunities for full citizenship in the immigration bill.
As we enjoy the last days of Passover and begin the sacred work of purifying our bodies, hearts, and minds in anticipation of Shavuot, let’s commit ourselves to purifying this nation of its immigration blight. Let’s ensure that decent, hard-working people don’t have to live in the shadows, terrified that deportation and exile lurk just around the corner. The transition from exile to redemption is the foundation of our national story. Let’s celebrate this core aspect of Judaism by leading the charge in immigration reform, so that eleven million people likewise can experience a contemporary redemption here in America.
As a rabbi who also happens to be a mother of small kids, I am often asked for creative ideas to enliven a seder. I have decided to dedicate this post to sharing some of these ideas. Feel free to pass it around, and please use the comments section below to share some of your own creative rituals.
The truth is, our family’s seders are long – very long – and our kids are back and forth from the table all evening. They are present for the pieces that are meaningful to them, and they play during the sections that feel more “adult.” I believe that just as it is important to engage the kids in the seder rituals, it is also important to engage the adults in deep thought and discovery. It is also vital for our kids to see that the seder is not simply a pediatric ritual, but rather an experience that speaks to people of each and every age. Therefore, this list includes ideas for both kids and adults. Enjoy!
- Karpas: This is my number one suggestions for keeping a seder strong. When we dip parsley in salt water, we say “borei pri ha’adamah” – the blessing over the fruit of the earth. This means that we have actually created an opening to eat any “fruit” that comes from the earth, i.e. vegetables – broccoli, carrots, potatoes, tomatoes, artichokes, asparagus… even strawberries dipped in chocolate! In fact, since we’ve already dipped in salt water, we figure we might as well keep up the dipping – which is what the well-to-do in Greco-Roman times did at their symposium banquets, the main inspiration for the seder. So… balsamic vinaigrette, salsa, olive oil, mayonnaise – anything that you can dip vegetables in can make this section even more fun. In our family, we have found that people are much more willing to engage in rich seder conversation when they have a full plate of appetizers in front of them. We are excited to hear all questions, but “When do we eat?” is far less relevant, because we are grazing throughout the entire seder.
- Mah Nishtanah: Did you know that, according to the Talmud, you are only obligated to ask the Four Questions if other questions have not yet been asked? The Four Questions exist as a way of sparking a questioning environment. In addition to singing these questions, we can do other things to inspire questions as well. The rabbis of the Talmud speak about clearing the host’s plate before s/he has eaten in order to attract people’s attention and invite questions (Why in the world are you doing THAT?) We too can do things a little bit differently to get the questions rolling. Put odd toys on the table. Wear something strange on your head. Once people start asking questions, rewarding questioners with candy and other goodies (thrown across the table, of course!) is a great way to keep the inquisitive nature of the conversation ripe.
- Speaking of Questions: Pre-plan some of them. Look through the Haggadah. Look online. Ask your Rabbi. Come up with some key discussion topics that will engage your guests in deeper and more creative thinking. An example: How can matzah be both “the bread of our affliction” and a symbol of our freedom? How can one item symbolize both concepts, opposite in nature? Discuss!
- Costumes: Invite guests to come dressed in character. Or, better yet, provide a costume box to enable people to grab some garb before they sit down.
- Passover Poetry: Invite your guests to come with their own Passover haikus. Haikus are fairly easy to write, and can be very funny and also incredibly poignant. Incorporating a range of haikus, written by guests, can add to the creative vibe of any seder. Got a really creative guest list? Invite them to come with a “poetry slam”-style piece on the topic of “slavery” or “freedom.”
- Turn Your Table into a Beit Midrash: Bring articles, Jewish texts, and poetry and pass them out to your guests. Have your guests sit with a chevrutah partner and learn their piece for 10 or 15 minutes, and then regroup and invite each partnership to share what they have learned.
- Niggunim and Songs: Don’t be afraid to sing, and others will follow. Song inspires the soul, and even a song leader who is not a Broadway star can enliven a seder with spirit and joy. There are great resources online for traditional seder songs, as well as Passover lyrics written to modern and funny melodies.
- We Were Slaves in Egypt: Tell the story in your own words. Put down the Haggadah, and place yourself into the world of ancient Egypt. WE were slaves… when we left Egypt, were we scared? Were we excited? What did we bring? As we stood at the sea, what did we see? There is the possibility here of inviting guests to take on different roles, speaking from the “I” perspective, and reliving the voyage of our ancestors. Invite one guest to serve as the moderator. (Oprah Winfrey style!)
- Now We Are Free: Invite guests to bring an item that represents their freedom. This could be an object that reminds them of an aspect of freedom, or it could be something that represents an aspect of their lives that would be very different if they were not free. Ask guests to put their item on the table and share its story to your seder community.
- Don’t Be Afraid to Move: The seder doesn’t have to happen at a dinning room table. Some years, we have done the whole first half of the seder in the living room, Bedouin style. This enables guests to sit on couches, chairs, and on pillows and back-jacks on the floor, and invites kids to move around, while still participating in the discussion.
- Scallions Aren’t Just For Eating: There is a Persian custom of hitting each other with scallions during Dayenu. The scallions represent the whips of our oppressors. Although this may seem a little morbid, young and old alike have a wonderful time violating social norms and slamming each other with green onions.
- Orange on the Seder Plate: The orange on the seder plate has come to symbolize full inclusion of the GLBT community, as well as women, in modern day Judaism. Encourage guests to consider how we make our communities open and welcoming of people who may seem different from us. This can include folks with disabilities, people who are intermarried, divorced, struggling financially, etc.
- Become Elijah the Prophet: Tradition tells us that we have a cup for Elijah at our seder, in the hope that he will come and usher in the messianic age. We don’t need to wait for the messiah to bring an end to injustice, slavery, and destruction. We can connect with the piece of Elijah that resides in each of us, and work for a better tomorrow right here, today. Invite guests to articulate what they can do to create more light and more holiness in our world.
- Miriam’s Cup: Tradition teaches us that a well of water followed Miriam wherever she went, and quenched the thirst of the people Israel. We call our Torah a “mayim chayim,” living waters, because the customs of the Jewish people sustain us emotionally and spiritually and fill our lives with meaning. Invite guests to speak about a particular experience that has sustained them this past year.
- Modern Day Slavery: On Pesach, we tell the story of our people’s trajectory, our people’s movement from the pain of slavery to the joy of freedom. There are people today, right here in the United States and throughout the world, who are still enslaved. We call this human trafficking. Educate guests about the realities of slavery today, and encourage them to take a stand in fighting these horrifying modern atrocities.
Chag Sameach! May we all be blessed with meaningful and dynamic seders, and may the entire holiday of Passover be sweet. Next year in Jerusalem!