The Whipping Man, by playwright Matthew Lopez, depicts an amazing historical convergence: the Civil War’s end, this nation’s long path of freedom and equality’s beginning, as well as the observance of Passover. And resting behind the curtain of promise for the things to come are the shackles of the past for the three characters of Lopez’s play: Caleb, the Jewish Confederate soldier returning home, and Simon and John, two newly-freed-men, once owned by Caleb’s family and still living in the family home.
The actors portraying these three men were at my seder experience last week, along with their director, Francine Thomas Reynolds, and two additional crew members. Francine had reached out to me and other members of the Jewish community of Jackson when New Stage Theatre announced that they would be presenting the play to the community. She was aware of the sensitivity of the play’s subject and wished to not only approach it with care but also to use it as an opportunity to engage in transformative conversations.
Some of those conversations started around our seder table at New Stage Theatre, as we interrupted the story of the Israelite’s freedom from Egypt to point out how the themes present back then were also present in the aftermath of the Civil War (depicted in the play), and – frankly – are still present with us today. These conversations, however, left us asking questions: “Who are our Pharaohs today? Who or what is holding us back from realizing our better selves? And, who is our Moses? Do we need a Moses?
These questions are some of the ones raised in this moving and thought-provoking play The Whipping Man. If you are in the Jackson area between now and March 9, I highly recommend that you come to partake of this unique, dramatic Passover experience. Certainly, you’ll leave inspired to address the challenges and answer the fundamental questions of our time!
“The Whipping Man” runs through this weekend. For more information about getting tickets, go to: www.newstagetheatre.com.
In addition to being the Director of Rabbinic Services at the ISJL, I’m a proud member of the Jewish Welfare Board’s (JWB) Rabbinic Council, an organization established in 1917 to support the spiritual needs of Jews in the United States armed services.
I recently received word that three pallets of Jewish prayer books were damaged in military efforts, and are now unusable. The military was in desperate need to find Jewish burial plots in the South that could provide a proper resting place for these words of God and the long-held traditions of our people. This would be a great and rare opportunity for a congregation to be of unique service to our nation, a way – if you will – to say ‘thank you’ for our freedom to worship as we choose.
Regrettably, earlier efforts to secure those plots in large metropolis were a bust. Those in charge of coordinating this holy endeavor never received a response from the large congregations to whom they had reached out and called.
Thus, they called me: “Please, can you be of any help? We don’t understand how these large communities could be so silent in the face of this request.”
Yes, we could help.
Land space, particularly in large communities and congregations where there is the realistic hope of continued growth, is more limited. Reasonably, one can assume that much of that limited space is already claimed. But in many of our smaller southern congregations, where the populations are more likely to be on the decline, there is some land to spare.
Therefore, I made a suggestion: “Allow me to reach out to our smaller southern congregations. I believe they’ll respond more promptly. Not simply because they may have space available, but because they know well the meaning of ‘sacrifice.’ It’s what allows these small congregations to defy the odds and continue to sustain and strengthen Jewish identities and values in their area so richly.”
And respond they did.
Within a day, there were offerings from smaller congregations in North Carolina, South Carolina, Georgia, Florida, Tennessee and Alabama. These were thanksgiving offers to this nation. These offers were also a tribute to all of the American Jews who have valiantly served this nation in uniform since its earliest days. And of course, the response showed respect for the prayer books themselves; as one congregation shared: “It’s only proper that these words should rest here with us, as – for us – they lead the way here!”
The damaged prayer books now have a resting place in the South, and the words within continue to enrich our lives. God bless our communities, God bless our soldiers, and God bless America.
What is the difference between a maze and a labyrinth?
A maze – as many of us know – is intended to be a structural challenge. Starting from point A, participants are challenged to make it to Point B, while avoiding as many wrong turns as possible, wrong turns that wind-up at potentially costly dead-ends.
Labyrinths, on the other hand, have no dead ends. Instead, they have just one path that twist and turns itself to the center and back again, ending where it began though – because of the journey taken – participants feel and even arguably are different than before.
“So, which one typifies the journey of your life: the maze, or the labyrinth?”
This is the question I have begun to pose to participants of our newest ISJL rabbinic project: The Linda Pinkus Memorial Labyrinth, which is presently in the testing-stage and is slated to be released in early 2014.
And remarkably, in reviving this centuries old practice in Judaism, an interesting pattern has emerged. Among younger adults, an overwhelming majority sees life more like a maze; while among older adults life is likened more to a labyrinth. But, why? What accounts for this difference?
According to the ensuing conversation, younger adults identified with the maze more because the course of life – as they saw it – is dictated by choice. Choose the right way, you are rewarded with success. Choose the wrong way, and you’ll end up squandering precious time and resources.
“Yep,” slowly responded an older gentleman. “But, looking back, you come to see that whether life’s a maze or labyrinth, there’s still only one way through. It’s just that a labyrinth incorporates the dead-ends into the journey as twist and turns of lessons learned that made one’s life interesting to live.”
Whether one is looking forward or back, each has a valued perspective on the course of our human lives. But, what’s life look like from where you stand? Is it more like a maze or labyrinth? I’ll hope you’ll continue this conversation, which may reveal even more meaning about the course of our lives!