“Thank you for visiting our website. We are a vibrant congregation with daily and Shabbat services. We offer young adult programming, empty nesters and seniors groups, adult Jewish learning opportunities and many other exciting programs. Please contact our membership director to schedule a time to visit our congregation.”
This is a fictional welcome message on a synagogue website. However, messages like this can be found all over the Internet. They can be found in introductory pamphlets and can be found printed in weekly and quarterly newsletters. This fictional message expresses WHAT the synagogue does. It offers services and a lot of programming. Yet, it fails to express WHY the synagogue does what it does.
In the well regarded book Start with Why by Simon Sanek (watch a TED talk Simon delivered on the topic) the point is made that all too often our businesses and organizations sell themselves to the wider community with primarily what they do or what they produce. Apple makes excellent computers but that is not why they are the industry leader in personal electronic devices. They don’t market their iPhones as simply great phones or their Macbooks as simply great computers but rather they invite the consumer to “think differently” and to join them in fighting against the status quo. Their first and primary message is why they do what they do and only after conveying “the why” do they tell you “the what” it is they actually produce.
What would it looks like for our synagogues to put forth their why before their what. Why do you exist as a synagogue? What is it that you believe as an institution? Why do you have daily services and adult educational programming and Bnai Mitzvah lessons? Imagine a welcome message that looked something like this:
“Thank you for visiting our website. We are a congregation that believes in the vitality of the Jewish people. We believe in working towards a better world and cultivating personalities that are deep with spiritual intention and Jewish wisdom. We do that by offering daily services and adult educational opportunities. We offer empty nesters and seniors groups because we are committed to building the fabric of community that connects one person to another and breaks down the walls of loneliness and isolation. We would love for you to visit our community. Please stop by or send an email to our staff to schedule a time to come by for a conversation on how you can join us in impassioned Jewish living.”
Jewish communal life organized around the why can be a powerful vehicle for Jewish engagement and revitalization of our synagogue and institutional Jewish world.
My boys are getting psyched for the upcoming release of the blockbuster Exodus: Gods And Kings. Exodus promises to be this generation’s The Ten Commandments or The Prince of Egypt, a theatrical rendition of the biblical exodus from Egypt that will resonate for years, if not decades. And, like any depiction of biblical material, it is already sparking controversy: both for its failure to include non-Caucasians in leading roles and for its depiction of God as a moody and demanding child. For eight and 11- year-old boys who attend Jewish day school, though, Exodus is a dream come true: matching the biblical narrative of yetziat Mitzrayim (redemption from slavery in Egypt) they have studied at length with a Hollywood director’s imagination and 3D special effects. Though both the plot and the acting are reported to be somewhat shaky, the digital cinematography will surely be breathtaking.
I plan to return to a discussion of the substance of this movie in my next blog, after I have had a chance to see and analyze it. But there is an aspect of the movie, and its relationship to the biblical narrative, that I want to discuss today because I think it addresses many of the most pressing social and racial issues of our times. Simply put, I hope the movie Exodus spends a good deal of time depicting the horrors of slavery that the Israelites endured before it moves on to the heroic tale of Moses and Aaron standing up to Pharaoh and the climactic battle at the Red Sea. One of the central tenants of Passover, in which Jews commemorate the exodus story, is that we are supposed to feel as if we, personally, were slaves in Egypt. The Torah, too, returns again and again (Exodus 12, Exodus 13, Deuteronomy 5, Deuteronomy 15, and Deuteronomy 24) to the injunction that we remember the experience of slavery in Egypt. Why? Why such a fixation on the bad part of the story of redemption, rather than just the celebration of God’s deliverance? I believe the answer is that we are compelled to feel empathy. We, as Jews, are not allowed to forget what it feels like to suffer, to feel powerless, to be subject to the whims of others.
As a society, we are suffering from a paucity of empathy. The story of Ferguson, I believe, is largely about this inability to experience empathy with what it feels like to be a young African-American in an urban environment. Lost in the cacophony over whether Officer Darren Wilson was justified in killing Michael Brown is this larger narrative of the persistent, systemic racism that results in young black males being seen as threats to law enforcement and thereby justifies their disproportionate incarceration and killing by police. As my colleague Rabbi Rachel Gurevitz recently put it, any effort to move forward after Ferguson requires us “to ask the difficult questions about what kinds of systemic or cultural biases lead to the taking of some lives more often than others.” The exodus story compels us to listen to the pain, the humiliation, and the anger of those of us who are enslaved to this system of injustice.
The same is true when it comes to the issue of President Obama’s recent executive action on undocumented immigrants. Most of the debate in the media and on Capitol Hill revolves around whether or not President Obama overstepped his constitutional authority in deciding not to deport approximately five million undocumented immigrants. But where is the discussion about what it feels like to live under the constant stress and duress of being forcibly removed from one’s family? To put down roots in a community, day after day, year after year, while knowing that these roots can be torn apart at a moment’s notice? About having to decide between reporting an abusive spouse and risking arousing the attention of law enforcement versus keeping silent to remain under the radar? The exodus story compels us to listen to the fear, the frustration, and the suffering of those enslaved to an intransigent, unjust, and nonsensical immigration system.
Today is #Giving Tuesday, a day dedicated to giving back to our communities following the gluttonous consumption of Black Friday and Cyber Monday. Donating one’s resources to charities is, of course, a wonderful mitzvah. But, as my colleague Rabbi Amy Small recently wrote, writing checks of offering other financial support is not enough. “The real impact on our world and on our life’s purpose comes through generous acts of doing.” Doing generates empathy. You can’t click your way to experiencing what it is like to go hungry by dropping off a can of soup to your synagogue’s food pantry collection, but you can if you participate in the Food Stamp Challenge, spending a week (or even just today) trying to live on the $29.40 per week that those receiving food stamps (SNAP benefits) have to spend on food. Or you can spend time working at a food pantry, talking to those who are recipients, hearing their stories.
Judaism commands us to remember, to experience anew, so that we can empathize with those who are still struggling. May we be leaders in urging our society to experience what it feels like for those of us who are marginalized; for those who suffer through the systemic injustices of our current society. And in doing so to defeat the Pharaohs of our own day and to help us transform our own society into something a little bit more holy. Now that’s a message I want to teach my boys.
Thanksgiving beckons loved ones together to count blessings and honor journeys toward freedom and plenty. Whether our ancestors traveled to these shores from afar or already resided here, our forebears began new lives somewhere else. They placed foundation stones in new worlds, and their dreams for the future fueled them up and down new ladders of social and economic mobility.
Perhaps Plymouth Rock doesn’t mark their exact landing spot, but the Pilgrims who reached the Massachusetts coast in 1620 still personify Thanksgiving’s legacy of dream and journey. Much the same legacy of dream and journey also descends to us from the Bible’s Jacob, whose story of foundation stone and ladder anchor this week’s Torah portion (Vayetzei). The synergies between the two – between the Pilgrims and Jacob, between Plymouth Rock and Jacob’s rock – invite us to reflect on how dreams, journeys, foundations and gratitude shape us on this Thanksgiving day.
No doubt the Pilgrims identified with Jacob’s story. Jacob left his home, journeyed to a new place and stopped there for the night. His story continues (Gen. 28:12-19):
Taking one of the stones of that place, he put it under his head and lay down in that place. He had a dream; a stairway was set on the ground and its top reached to the sky, and angels of God were ascending and descending on it. God was beside him and said, ‘I am the God of your father Abraham and the God of Isaac: the ground on which you are lying I will assign to you and your offspring.…’ Jacob woke from his sleep and said, ‘Surely God is present in this place, and I did not know it!’ Shaken, he said, ‘How awesome is this place! This is none other than Beth El (House of God), the gateway to heaven.’ Early in the morning, Jacob took the stone that he had put under his head, set it up as a pillar and poured oil on it.
Like Jacob, the Pilgrims journeyed to a new world and landed when and where nature brought them. They believed that God brought them to that place and gifted them land where others resided. They imagined this land to be holy, a gateway to a new heaven. In this new land, they would climb a new ladder of freedom and opportunity. For their children, the Pilgrims even created a Jacob’s Ladder toy to honor a Biblical reference that undoubtedly resonated with their own narrative.
The marker stone that moderns call Plymouth Rock, like the marker stone Jacob raised in tribute to his ladder dream, is not only symbolic but also theurgic – evoking God, memory and meaning. The stone pillow under Jacob’s head became a stone pillar of prayer and foundation stone for what Jacob called “Beth El” – House of God. The place we call the Mayflower’s landing site in Plymouth became “Plymouth Rock” and the foundation stone for a whole new civilization – what John Winthrop would call in 1630 a “City Upon a Hill” to shine as a beacon of hope and light for all humanity.
Fast forward to modern-day America. Today’s dreams and markers perhaps are less heady than the days of Pilgrim’s Progress and Jacob’s first Beth El. Even so, it it too much to hope that anywhere we lay our heads or lay a stone marker can be Beth El – a House of God? Is it too much to hope that everywhere can be a landing place for dreams and ascents, no less than for Jacob and the Pilgrims? Is it too much to hope that our own cities can become beacons of hope and light as much as Winthrop’s “City Upon a Hill”?
Thanksgiving celebrates and ignites these hopes – and also reminds us that hope isn’t enough. As families gather for Thanksgiving, many millions live amidst poverty, hunger, war and disease. As long as freedom and prosperity are blessings only for some, the shared dream of Jacob and the Pilgrims will remain unfulfilled. As long as want and fear continue by our own hands, both our civic foundation and our spiritual foundation – the proverbial rock of Beth El – will remain shaky beneath our feet.
Only when we roll up our sleeves and make universal the blessings we honor on Thanksgiving will the true meaning of Plymouth Rock and Jacob’s Rock become fully real for us. Only then will Beth El – the House of God – truly be uplifted as a “house … for all peoples” (Isaiah 56:7).
Two Israelis were stabbed last week, Israeli military and police response has continued, and leaders within Fatah have begun talking about a third intifada. There’s no rational response to the heartbreak and fear the Jewish people are feeling right now toward circumstances that threaten our connection to a place we call home. Indeed, we are a people who has historically been forced, in a state of fear, to flee from land to land, deprived of the luxury to think of any place as home.
Today in the US, not only the Jewish friends I have, but also most people I am in contact with, no longer move from place to place out of fear, but propelled by promises of prosperity, or perhaps by the force of history. Whether I am in Israel, or in the US, I feel the pain of being uprooted again, and again. Of not being indigenous to any of the lands I’ve lived on, nor knowing any longer what “home” means. Having just moved to a new city, I am grieving the people and places I will forget as I depart for a new place and meet new people.
This week, in Parashat Toldot, we read that Isaac is thriving, despite losing contact with his father after Abraham attempts to sacrifice him on a mountain. The Torah says, “Isaac sowed in [the] land and reaped a hundredfold the same year” (Gen 26:12). But one day, as Isaac tries to get water for his household, he finds that “the wells which his father’s servants had dug in the days of his father Abraham” have been stopped up with earth. Then king Abimelech tells him to go away (26:15-16). This, according to commentator Nehama Leibowitz, is “the first expulsion” of the Jewish people, foreshadowing millennia of exile, persecution and wandering. Our feelings of uprootedness start here.
Powerfully, however, Isaac does not flee. Instead, he settles there and “dug anew the wells which had been dug in the days of his father Abraham.” A midrash sees Isaac’s act of uncovering the wells as representative of yishuv ha’olam, settling more deeply into his world. Not only does he redig these wells, but “he gave them the same names that his father had given them” (Gen 26:18). In his act of naming, Isaac places himself in relationship with his estranged father, and the history of his family in that particular land.
According to psychological research, “The more children [know] about their family’s history, the stronger their sense of control over their lives, the higher their self-esteem and the more successfully they believed their families functioned.” Despite all our displacement, this research tells us that in order to thrive, we need to reclaim our sense of belonging – wherever we are. Can we, like Isaac, begin to uncover the wells of our ancestors? How do we settle more deeply into the feeling that we belong, whether we consider ourselves to be living in a promised land, diaspora, or exile?
As we drink the water from these wells, the stories of our ancestors give us perspective on our daily experience. Learning these stories, we become more resilient. For me the water is the book of midrash my great-great grandfather wrote, the journal my great-aunt kept, and the family tree my mother has been assembling. As I open the covers of these wells, I prepare to nourish my roots, and ground myself more deeply in the soil of this moment of my life.
I have been thinking a lot about Jewish identity recently. How do we define our own connection to Judaism? What unites us and what divides us? In what ways do the modes we use to define ourselves become off putting for someone exploring the Jewish community? These are tough questions and with no easy answer. Yet, there is one thing we could begin doing that would make a big impact.
All too often when we are meeting a new person in the context of a Jewish communal event (e.g. college Shabbat dinner, Jewish young adult group, etc.) our question is: What kind of Jew are you? Are you Reform? Are you Orthodox? Do you affiliate with a particular type of synagogue? Perhaps we are asking the wrong question. Instead of attempting to determine how a person Jewishly identifies, we should want to know how they do Jewish. This point was made to me recently by a colleague. As a community we have become too focused on how a person is Jewish and not on what they do Jewish.
This focus on the how is strange considering we are traditionally a religious community defined by our actions more than our beliefs. We are commanded to perform mitzvot. In fact, there is a well known midrash, rabbinic homily, that has God declaring that in a choice between rejecting belief in Him and forsaking the Divine commandments, rather the people keep the commandments. What we do becomes more important than what we believe.
Creating more opportunities for meaningful Jewish engagement that focus on doing Jewish can become a catalyst for further involvement in the Jewish community. Avoiding the questions of Jewish identity can create safe spaces for people to be who they are while still embracing a full spectrum of Jewish actions. The time has come to stop asking how are you Jewish and begin to invite people to do Jewish.
I wore a white eyelet dress for my 1971 bat mitzvah. My mom bought it at a discount shop on Orchard Street in Manhattan’s Lower East Side while visiting my grandparents there. First, it was my mom’s dress, purchased for my brother’s bar mitzvah two years earlier. I made it mine by changing the color of the bow.
I was not embarrassed to wear a hand-me-down; I didn’t expect more.
When my kids became bar/bat mitzvah, expectations were different. For some girls there would be a new dress for the service and another for the celebration, and more dresses for each celebration they attended, many of which were similar to lavish weddings.
Our family consciously chose a different path. We worked to honor bar/bat mitzvah’s celebration of Jewish learning and values. It was not easy, but it was right for us, and we were not at all embarrassed.
But recently I did feel a tinge of embarrassment when my husband told me about a conversation with a colleague who asked his advice for her middle school-aged daughter. Her immigrant family was encountering bar/bat mitzvah for the first time. She didn’t know what it was about or what she should do. What kind of gift was customary? Did she really need to buy a new dress for her daughter each time, as she’d heard?
My husband advised her to give modest gifts unless they were close friends, and not feel pressured into buying multiple dresses. It pained me that this sacred event, celebrating a universal life passage, boiled down to this: money, clothes and fancy parties.
What does this mean to us as Jews? With so much of Jewish religious life focused on bar/bat mitzvah, what happens to the transformative power of Jewish living for all ages?
I wish that my husband’s colleague had been exposed to different questions: How does being Jewish enhance our humanity? How does Jewish belonging root our lives in compassionate community? How do Jewish values give purpose to our lives and meaning to our existence?
Think of what we could accomplish if bar/bat mitzvah were celebrated, not with gifts, but with tzedakah funds to feed the hungry. What if our resources helped send kids to Jewish camps where fun Jewish experiences create lifetime memories for meaningful Jewish living? What if we invested in innovative Jewish learning for all ages, so that Jewish knowledge can continue to transform lives? What if we structured the “event” on learning and meaning?
This critique is not new or unique. But with the growing number of Jews disconnecting from synagogues, alarm bells should be sounding. It is time for change. If we celebrate and laud families that make values-based choices, we can support each other in shaping Jewish life passages that would make our ancestors proud – along with us. That’s a real hand-me-down!
Election Day in the U.S. is coming. How will being Jewish shape your choice whether to vote?
This November, Americans will elect a new 435-member House of Representatives, a third of the Senate, 36 governors and 6,057 lawmakers comprising 82% of all state legislators. Like paying taxes, serving on juries and registering for the draft, voting is a civic calling critical to any democracy. Unlike other civic callings, however, voting is optional. Whatever the stakes, no law compels Americans to vote. In some elections, only a minority of eligible voters cast ballots – challenging democracy’s core ideal that “majority rules.”
In the “land of the free,” U.S. citizens have a right not to vote. Society advances by collective actions that democratically accountable governments make possible, but American law and society limit government’s power against potential intrusions on personal liberty. A law like Australia’s, which fines citizens who don’t vote, probably wouldn’t wash in the U.S.
While not compelled by civil law, Jewish Americans tend to vote in large numbers – and the political world knows it. In areas with strong Jewish presence, the “Jewish vote” is carefully tracked, highly prized and overtly courted. Groups like AIPAC and J-Street exist to influence Jewish votes and harness Jewish political power. So-called “Jewish issues” (often including Israel, Mideast policy and social programs) rise high on campaign platforms. In New York’s 2014 gubernatorial primary, Gov. Andrew Cuomo campaigned with pictures of himself at the Western Wall, while challenger Zephyr Teachout ran Yiddish campaign ads.
Most pundits and political scientists attribute high Jewish voting rates to higher income, educational attainment and commitment to social justice. Now a new reason is emerging: Orthodox rabbinic mandates to vote for specified candidates. Examples abound: in 2012, 49 rabbis issued a proclamation mandating votes for a Senate candidate opposed to same-sex marriage. In 2013, some rabbis directed followers to support a mayoral candidate adverse to same-sex marriage. Socially conservative rabbis increasingly hold that halacha (Jewish law) mandates votes for what they call “Torah values” in government. This trend is so strong that the New York Times asks, “Are Liberal Jewish Voters a Thing of the Past?”
This narrative begs key questions: does Jewish law require Jewish citizens to vote? Can rabbis tell congregants whom to vote for? What issues should shape the “Jewish vote”?
These questions aren’t new. After the 1948 founding of the modern State of Israel, some Israeli Jews asked if they should vote in elections for the new government. The Lubavitcher Rebbe answered (in Hebrew) that eligible voters must vote to install the most religious parties electable to office. The religious vote was so vital that rabbis told voters to sell their tefillin (ritual phylacteries) for money to reach the polls and cast ballots. At least one rabbi wouldn’t receive congregants on election day until they voted. Apparently, to rabbis it was obvious that Jews must vote.
These rabbis’ approach, however, is circular: it assumes rather than justify a duty to vote. It also fixates on the (ir)religious character of candidates and policies, not the act of voting. Worse, their approach is impossibly subjective and ripe for abuse. An rabbi opposing same-sex marriage (calling it “sacrilege”), and another opposing military intervention (calling it “murder”), each can wield rabbinic authority as a political bludgeon under the guise of “Torah values” on opposing ends of the electoral spectrum. As Joseph Soloveitchik (1908-1993) wrote, rabbis no longer can “be relied on to direct the people in ever-changing political issues: only a political system can [do that].” Thus, Soloveitchik held, Jews mustn’t inject religious dogma into the “shared public square” they cohabit with others.
Were Soloveitchik a constitutional scholar, he might have used the phrase “separation of shul and state” in telling rabbis that they have no authority to mandate voting preferences. His point, however, is clear: rabbis must stay out of the voting booth. That said, I believe that Jewish citizens must vote as a matter of Jewish law. Here’s why.
First, government is important. As in ancient days, we “pray for government’s welfare, for without fear of it [we] would swallow each other alive” (M. Avot 3:2). The duty to create and support government is one of the few duties that Jewish law recognizes for all, Jew and non-Jew alike (B.T. Sanhedrin 56a). To Maimonides (1135-1204), the purpose is to ensure public order (Mishneh Torah, Melachim 9:14); to Nachmanides (1194-1270), the purpose extends to include all social welfare (comm. B.T. Avodah Zara 4a). Public safety, health, social equity, the rule of law – the very fabric of modern life in an interdependent world –today require wise, effective and democratically accountable government as never before.
Second, Jewish tradition views government as a human partnership with God. Where Torah predicts that Israelites would want civil rulers instead of priests and prophets, Moses told the people: “[B]e sure to place over yourselves the king that God elects for you” (Deut. 17:14-15). The canon records that God chose the first king, Saul (1 Sam. 9:16-17). The second king, David, was chosen by God but confirmed by “all of Israel’s elders” (2 Sam. 5:3). The third king, his son Solomon, ruled in David’s bloodline but “all the people” together ratified his accession (1 Kings 1:39). Given this democratic shift, Talmud opined that not even God could select rulers without consulting the people (B.T. Berachot 55a). By medieval days, when Jews elected tax collectors to remit Jewish taxes to Christian realms, Moses Isserles (1520-1572) held that all taxpayers were to assemble and vote “for the sake of heaven” (Shulchan Aruch, Choshen Mishpat 163:1). Declining to vote means ignoring Torah’s notion of human partnership in the “heavenly” work of government. On the other hand, the Chatam Sofer (1762-1839) held that taxpayers who didn’t vote faced no compulsion: their only penalty was to forfeit rights to shape election outcomes.
What the Chatam Sofer didn’t seem to understand is the third and most important reason Jews must vote: Jews value collective action so highly that the public interest can compel individual behavior. The Chatam Sofer didn’t understand the political notion of a social compact: by choosing to live somewhere as citizens, we bind ourselves to contract with that society. As Shlomo ben Meiri (1080-1174, “Rashbam”) held, this social compact obliges Jews to honor the realm’s civil laws in exchange for the realm’s benefits and protection (comm. B.T. Bava Batra 54b). Jewish choice of residency also triggers a duty to help provide the benefits of society, lest anyone’s non-participation cause what economists call free riding. (If anyone could take a public good without giving, then all would have the same incentive – and the public good itself could disappear.) For this reason, Jews must not only pay for public benefits they receive (B.T. Bava Batra 8a) but also directly help as needed to serve the public (B.T. Bava Metzia 108a).
While Talmud’s day the main concerns for collective action were flood control, public transportation, civil defense and public health, in our day these concerns depend mainly on government. It is via government that Jews fulfill their civic duty to communities where they maintain residence and citizenship – not only by paying taxes, but also through public service and especially by voting.The implications are profound. Most pundits and rabbis describe the so-called “Jewish vote” in terms of Israel and Mideast policy, but the real “Jewish issue” is government’s effectiveness to perform its public duties. Understood properly, government’s whole agenda – public health and safety, social policy, criminal justice, environmental protection and more – is a “Jewish issue.” All are necessary concerns of Jewish voters as Jewish voters. That is the Jewish commitment to our nation, tradition and values – whatever our personal politics and partisanship may be.
Judaism’s wisdom tradition teaches that “You do not need to finish the work, but you are not free to desist from it” (M. Avot 2:16). Maybe no single election will fix the nation’s fate, but every election is important – and Judaism’s value of collective action mandates Jews to pitch in. If you’re a citizen, you are not free to stay home on Election Day. You are not free to free-ride on the votes of others. Get to the polls. Vote.
This post summarizes a rabbinic teshuvah (halachic dissertation) I wrote in partial fulfillment of requirements for rabbinic ordination from ALEPH: Alliance for Jewish Renewal. This post is dedicated to Rabbi Daniel Siegel, my dissertation advisor and co-author of Integral Halacha with Rabbi Zalman Schachter-Shalomi zt”l (1924-2014).
Film lovers will be familiar with the concept of a “macguffin”—a term popularized by Alfred Hitchcock, master of mystery and psychological and emotional manipulation. He defines it as a point of focus that is not central to the story, but which drives the complex and layered plot forward.
If I were to create a film of the ever-unfolding mystery of Jewish life in America, the opening scenes would direct us to a particularly Jewish macguffin: the twin troubling questions of who is a Jew and what is a Jew—both of which, in my opinion, have become increasingly irrelevant. Likewise the question “what is our purpose?” because that question is too easily met with the assured response: “to be a light to the nations”—similar to “what is our mission?” which calls for its equally familiar answer: “to heal the world.” Or some similar answers. You can fill in the ones you like best.
I have become increasingly impatient with these questions because I think they misdirect our attention away from far more critical concern. The plot of my cinematic masterpiece would be teased out from the liminal space between these distracting questions, where dwells the somewhat neglected inquiry: how can we best live as Jews? When we put our energy into intellectualizing Judaism, battling over religious or ideological issues in the fragile territory of faith, we run the risk of alienating those who simply want to live their faith as best they can without the shadow of judgment or demographic studies and purveyors of doom over their shoulders.
Rather than elevate us, “Jewish news” too clenches our kishkas. I am saddened by those who draw attention to, and sometimes instigate, differences and difficulties, rather than to the beauty of Jewish life. I am equally saddened by conversations that add and subtract individuals, pressing them into neat columns called “movements” or “unaffiliated”—without spending much time exploring why they made that choice. And then, quite contrary to reason, we divide ourselves worrying about whether we will multiply. And kvetch about it – a lot. The more we engage in boundary-drawing, wall building and hurdle-raising, the less attractive Jewish life can look to both born Jews and those who might want to join this remarkable faith and people.
Considering this, and looking at the last century of Jewish life in America, should we expect different results? It’s a difficult question, because it reminds us that we may have been focusing on the macguffin while the story has been unfolding off-screen. And that means we have to ask ourselves why we’ve chosen these particular points of focus.
I would ask those who pore over demographic studies and declare, with thunder and lightning flashing, that we are at a difficult and critical point in our history, to focus less on quantity and work instead to increase quality, fostering healthy, inclusive Jewish communities.
I would implore those who fight over who is a Jew to welcome all who sincerely professed their allegiance to the faith and the Jewish people. And to those who maintain the mitzvah of being a light to the nations: please continue to light the path for others who are striving to walk in the light.
So, did I just kvetch about kvetching? Yes, I did. So here is another take on it: Let’s stop talking about talking about it—and be it. Get out there and be the best Jews we can be. Not the best purveyors of an ideological point of view, or the best spokesperson for a movement—but just to live as Jews—wherever we are on the spectrum of faith and spirituality—supporting the kahal (community) in every way we can—without judgment, and without fear of being judged. This is the way we chose another way to bring the beauty of Jewish life into full flower. As a mentor once taught me: you can’t jump half-way off a cliff. Let’s jump.
Let’s take a running start—and jump!
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Every year, I do my best to engage with the process of teshuvah (repentance) during the High Holidays. A few weeks ago, I made resolutions, asked for and received forgiveness, cast away my sins, felt spiritually renewed…and then the craziness of the year began, as it does each year: right now, my partner and I are settling into our new apartment and unpacking boxes. I am starting new jobs while getting acquainted with a new city. Despite my best intentions, I’ve lost sight of the higher self with whom I am trying to align. Like many of us, I am overwhelmed with the business of life at this time of year.
At the end of this week, we enter the month of Marcheshvan, most notable for its lack of holidays. And last week, at the end of Sukkot, Jewish communities around the world began to add the words to the Amidah that we will say until Passover: mashiv ha’ruach u’morid ha’gashem (“the One who causes the winds to blow and the rains to fall”).
Why do we say this as we enter Marcheshvan?
According to the 12th century commentator, Rashi (in his comment on Lev 25:21) the ancient Israelites would “sow…in Marcheshvan, and reap in Nisan.” Planting seeds at this time could be precarious: Marcheshvan’s ancient name, Bul, suggests it was capable of bringing both floods, and raindrops (from Mar-). The story of Noah’s flood that we read this week expresses our anxiety that the small and fragile seeds we plant, whether physical or spiritual, will be washed away by disaster. In our own lives, the intentions we sow need a special kind of nourishment.
A Hasidic teaching from the Alter Rebbe explains that water, the essential ingredient for life, is an expression of Divine love. Rain is life-giving, and the slow downpour of water sustains the world – whereas a flood of water overwhelms us and is destructive. After the holiday season and the intimate moments with God it hopefully brought, we ready ourselves for the long period until Hannukah by praying that God hold back the flood, showering us instead with the divine “rain” we need in order to continue to nourish the seeds of the highest intentions that we sowed during the High Holidays.
As we emerge from the aseret y’mei ha’t’shuvah (“the 10 days of repentance”), we pray for the capacity to integrate the insights we received during this time into the everyday. During the onslaught of the ordinary, it is all too easy to succumb to old habits. But as we enter Marcheshvan we are invited to consider how to more mindfully re-enter the day-to-day business of our own lives. This month gives us the space we need to bring the resolutions we made during the “high” of these holidays into our everyday functioning. And during this time, along with our ancestors, we ask for the blessing of steady rains to nourish the seeds we have planted.
Whether it is recommitting to a regular spiritual practice, to deepening our learning, or to nourishing our creativity, only we know what nourishment and love will help the seeds of our intentions break open and take root in the ground of our daily lives. Through careful tending, when the time arrives to stop praying for rain at the beginning of Passover, we will be able to reap the fruits of our labor and truly taste our freedom.
The majesty and transcendence of the High Holidays are behind us. Rosh Hashanah with its coronation of God and Yom Kippur with the liturgical immersion into the Holy of Holies of the Holy Temple has passed. The machzorim, the special prayer books, have been put back into the storage rooms. The shofar has been put back on to the shelf and the grocery stores will stop ordering extra quantities of apples and honey until next year. That seat you spent so many hours in at synagogue (or the seat that you purchased but barely saw during these past two weeks) will also resume its normal life of being unoccupied. The cushion will resettle, the indentations will be erased and dust will begin to collect. Yet, it doesn’t have to be that way.
What would happen if you didn’t let your seat at synagogue go unused this new year? What would happen if you came back and visited that seat when no ticket was needed to sit in it. The machzorim are put away but in their stead you will find the siddur, the year round prayer book. Do you believe your experience during the next round of High Holidays would be different if you were more than an annual visitor?
People sometimes compare the High Holidays to the Superbowl. No matter if you are a fan all year or even know the rules of the game there is something captivating about tuning into the game on the big day and knowing you are joining hundreds of millions of other people who are doing the same thing. The comparison has a point but it also falls short.
Rosh Hashanah and Yom Kippur are not built like the Superbowl. They are not built with an easy ability to tap into with no prior experience or knowledge. There are no multi-million dollar commercials in the midst of the service or professional athletes facing off against each other. Instead there is the sublime poetry and prose of the prayers. There are the melodies, some very old and some very new, that are meant to enter our heart and soul and move us in a religious experience. There is the introspection and reflection that finds its peak during the High Holidays. This is not the sort of thing that can be readily experienced at its fullest with no prior background. The ticket you purchased gains you entry into the building and a seat to sit on but if that is the only time you sit in that seat all year you very will might find yourself unable to access the moment you have paid for and craving to find some of its relevancy in your life.
So this year let us find time to fill that seat throughout the year. It’s alright to dip your toes in gently and build as time progresses. Build familiarity with the rhythm of Jewish ritual and prayer. Stretch those muscles of introspection and reflection. By doing so you may find that the next Rosh Hashanah and Yom Kippur will be an entirely different experience. Your seat will recognize you, the cushion will not be dusty, the prayer book will be an old friend and the melodies will penetrate your heart and lift you in soulful meaning.
Rosh Hashanah and Yom Kippur is finished for the year but your seat will not be lonely for the next eleven months. Shanah Tovah, a good, sweet year of meaning making and spiritual growth to all.