Union for Reform Judaism Member Congregation


The Way Out of Hell

Camp Coleman is located in Cleveland, GA. It is the Union for Reform Judaism camp that services the communities in the Southeast region of the United States. It is the equivalent of Camps Eisner, Crane Lake, and Six Points, which are our URJ camps here in the Northeast.

Alyssa Alhadeff was a camper at URJ Camp Coleman. She was looking forward to returning there this summer. The staff at Coleman describes Alyssa as being “like an angel,” and “always happy to help out and quick to adjust to a new environment.”

Alyssa was 15 years old. On Wednesday, she was brutally and mercilessly shot to death as she sat in her classroom at the Stoneman Douglas High School in Parkland, FL. Sixteen other children and teachers were also killed in the rampage of a mentally unstable 19-year-old who was able to walk into a store and purchase an AR-15 assault rifle.

They were all innocents, looking forward to school dismissal time on Valentine’s Day. I mention Alyssa specifically only because of the URJ Coleman connection—because she was a member of our URJ family. Like my son, who attended Camp Eisner for six years. Like many of your kids, who have gone to Eisner, or Crane Lake, or Six Points. Like those of us who have worked and taught at these camps.Like thousands upon thousands of other kids, who are part of the URJ camp community all over the country. In this way, Alyssa was part of our family. Yesterday, her mother had to arrange for her funeral. And our hearts are broken for her in her grief.

There is an interesting area in the Old City of Jerusalem, deep down into the lowest level of craggy earth and hard rock—a ravine known as Gei Ben Hinnom—The Valley of the son of Hinnom—or more commonly, just Gei Hinnom—the Valley of Hinnom. Hinnom was probably the name of the family who either once held title to the area, or who at least had enough authority over it to establish a shrine there, at least 3 millennia ago. Down in this valley, Canaanite sacrificial rites included ecstatic rituals of passing children through fire to a statue of Molech—the underling of the chief Canaanite god, Baal. Those of us with even a smattering of Yiddish have probably heard the expression, Gei in gehenna. It means go to hell. It is a combination of the Yiddish gehen—go—and Hebrew Gei Hinnom—the Valley of Hinnom. So of all the possible imaginings of what Hell must be like, one of the most prominent is Gei Hinnom—the Valley of Hinnom—the place of greatest abomination—the ritual of child sacrifice.

Our society seems to be locked in an ongoing cycle of child sacrifice. Does this mean that we are in Hell? I’m willing to leave that question to you. But I’m not willing to leave it to our national leaders who have sold their souls to the devil, and are more concerned with their support from the NRA than with rescuing our country from Hell.

After a mass shooting at Umpqua Community College in Roseburg, OR in 2015, President Barack Obama spoke to the nation, as he had had to do all too many times before, including after the massacre at Sandy Hook. In part, he said:

“America will wrap everyone who’s grieving with our prayers and our love. But as I said just a few months ago, and I said a few months before that, and I said each time we see one of these mass shootings, our thoughts and prayers are not enough. It’s not enough. It does not capture the heartache and grief and anger that we should feel. And it does nothing to prevent this carnage from being inflicted someplace else in America—next week, or a couple of months from now.

“We don’t yet know why this individual did what he did. And it’s fair to say that anybody who does this has a sickness in their minds, regardless of what they think their motivations may be. But we are not the only country on Earth that has people with mental illnesses or want to do harm to other people. We are the only advanced country on Earth that sees these kinds of mass shootings every few months…

“And, of course, what’s also routine is that somebody, somewhere will comment and say, Obama politicized this issue. Well, this is something we should politicize. It is relevant to our common life together, to the body politic.

“This is a political choice that we make to allow this to happen every few months in America. We collectively are answerable to those families who lose their loved ones because of our inaction.”

As Americans, we owe it to our children to unlock the gates of hell and free ourselves from the tyranny of the NRA and its supporters. As Reform Jewish Americans, we remember Alyssa Alhadeff, and all the innocents who were sacrificed to gun violence in this latest national abomination. On this Shabbat we will need to pray that God may comfort their families and friends, and that they may somehow find the strength to go on from this devastation, that now has changed their lives forever. And after Shabbat, we must find the power we have to take back our country from the depths of hell.

Zecher Tzaddikim Livrachah—May the memory of the righteous be for a blessing.

Truth and Lies

The centerpiece of our Torah portion this week is the Ten Commandments, or as the code is commonly identified in Hebrew, Aseret HaDibrot -“The Ten Words.” There are two in particular that deal with honesty. The third commandment: You shall not swear falsely by the name of the Lord your God; for the Lord will not clear one who swears falsely by His name (Exodus 20.7). The ninth commandment: You shall not bear false witness against your neighbor (Exodus 20.13).

Rooted within one of the most fundamental ethical codes of Biblical teaching is the obligation to tell the truth; to be honest. The consequences for violating these commandments is very grave. Later in the Torah, for example, we see the result of deliberately bringing false witness against another person, particularly in a situation that might cause that person to incur capital punishment: If the one who testified is a false witness, if he has testified falsely against his fellow, you shall do to him as he schemed to do to his fellow. Thus you will sweep out evil from your midst… (Deuteronomy 19.18-19). 

So lying in general, and in the more specific case, bringing false testimony, are very serious offenses. They are offenses we would commit against each other, and against God.

Within the past year, virtually with every new morning, we have been waking up to news of lies and falsehoods, half-truths and deceptions, obfuscation and false testimony. And these violations of the most fundamental teachings of our Biblical tradition have been committed by none other than the leaders of our own government—no less than the President of the United States, and the advisors with whom he has surrounded himself. Our vocabulary has expanded in this new, almost surreal environment, to include such phrases as “alternative facts” and “fake news.” Excuse me? “Alternative facts?” “Fake news?” But in fact, these newly-invented phrases by the president and his advisors are nothing more than cold, bare, bold-faced lies. Lies. They are liars. With virtually every word, they violate one of the most basic ethical precepts of the code that has helped to inform our entire system of laws and government.

We know the phrase “the court of public opinion.” While as private citizens we do not carry the same legal power as the courts, “we the people” do indeed possess a great deal of power. Ultimately, we are the ones who are responsible for demanding that the liars in our government be called into account, and be called upon to answer for their lies.

Just before the Revelation of Torah, as represented by this iteration of the Ten Commandments, the Torah describes the scene at Mount Sinai: Now Mount Sinai was all in smoke, for the Lord had come down upon it in fire; the smoke rose like the smoke of a kiln, and the whole mountain trembled violently. The blare of the horn grew louder and louder. As Moses spoke, God answered him in thunder. (Exodus 19.18-19). The emergence of this ethical framework, while not the first of its type in the Ancient Near East, was nevertheless revolutionary in the place it would occupy as an entire people adopted an ethical framework as its guide for living. In reading this description of the smoke, and the trumpets, and the thunder, we might say that it was an earth-shattering moment. We are going to be a people that lives by the law, founded upon basic ethical mandates. Perhaps God was trying to “get our attention.”

What will it take to get our attention, as it were, as Americans, and as citizens of the modern world? How long can our society withstand the flagrant violation of basic principles of honesty and decency? The answer is in our hands.

To See Through the Darkness

As our Torah portion begins, there have been eight plagues upon Egypt. And now we read: Then the LORD said to Moses: “Hold out your arm toward the sky that there may be darkness upon the land of Egypt, a darkness that can be touched.” Moses held out his arm toward the sky and a thick darkness descended upon all the land of Egypt for three days. People could not see one another, and for three days, no one could get up from where he was; but all the Israelites enjoyed light in their dwellings (Exodus 10.21-23).

Sages of previous generations have pondered the question of why the Egyptians did not simply light a candle to banish the darkness. In response, the medieval commentators Ibn Ezra and Nachmanides explained that the darkness was a dense fog-like condition that extinguished all flames.

In April of 1981, when I was in Israel, I witnessed a khamsin—a southern wind that blows across Egypt from the Sahara Desert, and travels throughout the Middle East. It is infused with dust and sand. It often blows in around the time of the spring equinox, just the time at which I witnessed it. It brings on an eerie sort of darkness that accompanies the discomfort that hangs in the air.

Was the darkness that enveloped Egypt merely a desert khamsin? Perhaps. Since it immediately preceded the death of the first-born of Egypt—the final, most devastating of the ten plagues—the spring equinox, just before Pesach, would fit the time frame perfectly. But other commentators explain that the darkness wasspiritual darkness. No one felt any responsibility or compassion toward anyone else. Midrash Exodus Rabba posits that this internal darkness paralyzed the Egyptians so thoroughly that they would not dare leave their homes in fear that their own fellow Egyptian neighbors would attack them. Miraculously, “for all the children of Israel there was light in their dwellings.” The midrash explains that the innate fellowship between one Israelite and another was not destroyed by the plagues or by the Egyptians’ attempt to dehumanize them.

It would seem at this moment in our history that America is enveloped in spiritual darkness. Our leadership is unable to see the humanity in other people. The “dreamers” of DACA—for all practical purposes, our fellow Americans—are being used as pawns in a political chess game that, at its core, is vicious and heartless. Earlier this week, on the day honoring the memory of Rev. Dr. Martin Luther King, Jr., z”l, a Michigan man, Jorge Garcia, was mercilessly deported to Mexico, as he was torn away from his wife and his teenage children. Jorge Garcia was brought to this country 30 years ago by his parents, when he was 10. He has worked as a landscaper and paid taxes. He has spent more than $125,000 trying to gain citizenship, as his wife and children have. He has never even incurred so much as a traffic ticket. We watched the agonizing video taken at the Detroit Metro Airport on Monday, as his wife and children cried bitter tears, carefully watched by an Immigration and Customs Enforcement guard. Jorge Garcia was not being sent home. He was being exiled to a foreign country and ripped from the loving embrace of his family and friends. Can any of us even imagine being forcibly separated from the ones we love the most in this world, and sent to live without them in a country we do not know?

Is this the America that all our ancestors worked so hard to build for us, and for future generations? Is this the country they saw as they first gazed upon the Statue of Liberty’s torch of freedom? No, my fellow Americans, it is not. It is a country that has been plunged into darkness by the closed-mindedness and hard-heartedness of our president and his followers.

The founder of a Hasidic dynasty, Rabbi Yitzchak Meir of Ger (1799-1866), offered the following interpretation of the plague of darkness. He understood the verse (Exodus 10:23) that states that during the darkness, “no man could see his brother,” to be a metaphoric description of blindness induced by a lack of empathy and compassion. “When one cannot sense his brother’s pain,” said the Gerrer Rebbe, “that is true darkness.”

There is a midrashic observation that I have quoted to you before. Former Israeli President Shimon Peres, z”l, referenced it often as he opined about the imperatives of sincere negotiation and the pursuit of peace. As so many midrashim do, it pictures a rabbi in the academy with his students. The midrash talks about darkness and light.

The question was presented: “How do we know when the night ends and the day begins?”

One student said, “When you can distinguish from afar between a goat and a lamb, the night is over, and the day has begun.” Another student said, “When you can distinguish between an olive tree and a fig tree, the night is over, and the day begun.” The rabbi kept silent, and the students turned to him and asked, “Rabbi, what is your indication?” He looked at them and answered, “When you meet a woman, whether black or white, and you say, `You are my sister;’ when you meet a man, whether rich or poor, and you say, `You are my brother,’ then, the night is over, and the day has begun.'”

President or King

We open the Book of Exodus this week upon the cruel and despotic king of Egypt, who abuses his title of “Pharaoh” in all the worst ways. He is self-absorbed, power-hungry, narcissistic and paranoid. He has enslaved an entire people to build cities for his own glorification, and then he fears that their baby boys will someday grow up to overpower and defeat him. In his mind, of course, the world, and everything that happens in it, revolves around him.

I needn’t belabor the comparison. We have a president in the White House who has shown sure signs of narcissistic, paranoid, power-hungry self-absorption. The difference, of course, as we have been reminded often, is that Mr. Trump is not a king, he is President of the United States. His powers are limited, and he was, theoretically, at least, elected in a democratic election by the people of our country, albeit given the now painfully obvious flaws in our electoral system. But he does not seem to understand that distinction. He has referred to the Department of Justice as “his” Department of Justice. But it is not his; it is a government agency, belonging to the people of the United States—not to him. He has referred to the military as “his” military, and its leadership as “his generals.” But he is wrong. In an attempt to create as many distractions as possible from the work of Special Counsel Robert Mueller and his team, he has continuously thrown accusations and threats at Secretary Clinton and many members of her team. But this is not our way in the United States. Dictators may be in the habit of incarcerating their political opponents and exacting vengeance, but not United States presidents. That is one of the things that is supposed to distinguish democracies from dictatorships and oligarchies.

From the latest bombshell excerpts from Michael Wolff’s book Fire and Fury, it is apparent that the erratic and narcissistic behavior that we have come to expect from Donald Trump after all these years, has now become the overriding characteristic of the White House environment over which he ostensibly presides. It is a common characteristic that a disturbed person within an organization will tend to generate a maelstrom of craziness around him/herself, throwing the entire organization into disarray. Nevertheless, what we need to remember during this new calendar year and beyond, is that we are not the ones who are disturbed and dysfunctional—he is. And, in fact, our governmental structure is strong enough in principle to help us maintain our democracy and prevent it from being usurped by a narcissistic individual who doesn’t understand the nature of that democracy, or the arms of the government designed to protect it.

As Jews we remember the terrible enslavement imposed upon us by a cruel and despotic king. As Jewish Americans we always have risen up in defense of our country to protect our democracy. I have full confidence that our community will uphold that historical record. This is our country, sure as it is anyone else’s, and we will not allow the likes of Donald Trump to trample upon it.

To Stick Our Necks Out

Joseph wants to see if his brothers have grown beyond their jealously and callousness during the 20 years since he last saw them. As Viceroy of Egypt, he arranges a ruse. He orders his steward to hide his own silver goblet in the backpack of Benjamin, his younger brother. When the goblet is then “found,” Joseph threatens to keep the lad in Egypt as a slave. The older brother Judah knows that if they return to their father Jacob in Canaan without Benjamin, Jacob will die in grief. Thus, in a moment of selfless bravery, Judah steps up and pleads with Joseph: “If I come home and the youngest lad is not with us, and the soul of the one is bound up with the soul of the other, then it shall come to pass that he shall die in sorrow. Please take me as your slave instead of Benjamin.” (Genesis 44.33)

In contemporary parlance, we might say that Judah “stuck his neck out” for his brother Benjamin. Even though he knew that he was incurring risk to himself by offering to remain in Egypt in place of his younger brother, Judah was willing to take that risk to protect Benjamin, and to spare their father the grief that almost surely would have killed him.

On his MSNBC show “The Last Word,” Lawrence O’Donnell pointed out on Wednesday evening that the three richest United States senators are Democrats: Senator Dianne Feinstein of CA, Senator Richard Blumenthal of CT, and the richest of all, Senator Mark Warner of VA. Because of their great personal wealth, they are among those who stand to gain the most from the tax bill passed by the Congress this week. Because, upwards of 80% of the benefits of this bill will go to corporate America, and the top 1% of people in this country. Nevertheless, of the three Senators who stand to gain the most, all three voted against this tax bill, and ultimately against their own personal interest. Why? Because they understand their jobs as United States senators to be protectors of the weakest among us, not brokers of the richest and most powerful. We might say, they “stuck their necks out” to protect the poor and the middle class. Not so the Republicans. This “tax reform” is designed to give big tax cuts to corporate America.

Okay, there are some minimal cuts for the middle class and the poor. But, whereas the cuts for the corporations are permanent, the cuts for the middle class and poor will reverse themselves within ten years. In addition, this bill will blow an additional $1.5 trillion hole in the national debt—a hole that my son, and all our children, and their children, will have to figure out how plug in the decades to come. But one result of this increasing debt will be automatic cuts in social programs: Meals on Wheels, farm aid like the Crop Insurance Fund, the Temporary Assistance for Needy Families Program, the National Flood Insurance Program, the Department of Justice’s Crime Victims Fund, and more, too numerous to mention. And of course, it won’t be long before Social Security, Medicare, and Medicaid, find themselves directly in the cross-hairs of the architects of this unconscionable plan.

The Republicans have stuck their necks out, alright. They have stuck them out for the benefit of the wealthiest 1% of the people in this country, and they have turned their backs on the rest of us.

This is not the American dream. Nor is it what we learn from Jewish tradition. We learn to aid the poor; care for the sick; protect the elderly, the weak, and the powerless among us.

Because of his heroism and personal integrity, Judah became the progenitor of King David, and then, according to tradition, of the Messiah himself. But our society has a long way to go before we even come close to realizing the messianic vision of our tradition. This bill has driven even further off course.

As we anticipate the end of this calendar year, we absolutely must return to the humanitarian teachings of our faith, and renew our energy to work to realize them. There is way too much at stake now.

When Judah offered himself instead of Benjamin, Joseph “could no longer control himself,” and he sobbed out loud. “Joseph said to his brother, ‘I am Joseph, your brother. . . Do not be distressed. . . I will provide for you.” (from Genesis, Chapter 45)

We are part of the same human family, and part of the family of America. We cannot turn our backs on each other. “I am Joseph, your brother….”

Jerusalem, the City of Peace

Jacob now settled in the land of his father’s sojourning, in the land of Canaan.  (Genesis 37:1)

So begins our Torah portion for this week, Vayeishev. There is no doubt that our people have lived in what ultimately became known as the Land of Israel for well over 3,000 years. Historically, we always have identified Jerusalem as our people’s capital city. Nevertheless, I must voice my agreement with the leaders of the Reform Movement this week, as I denounce President Trump’s decision to formally recognize Jerusalem as the capital of Israel, and begin plans to move the US Embassy from Tel Aviv to Jerusalem. While we maintain our attachment to, and identification of Jerusalem as our spiritual center, in the practicality of the Israeli-Palestinian relationship, this was a poke in the eye of the Palestinians, and in my view, creates an even greater obstacle to achieving the hope of some sort of equitable agreement between our two peoples. There is no greater dream than for Jerusalem to realize its own self-definition as “the city of peace.”

I would offer for your consideration statements by two of my rabbinic colleagues. The first was issued earlier this week by Rabbi Rick Jacobs, President of the Union for Reform Judaism, and endorsed by the entire Reform Movement, represented in the list of organizations at the end. The second is from Rabbi Jill Jacobs (no relation), Director of T’ruah: A Rabbinic Call for Human Rights.

Rabbi Rick Jacobs, Boston, MA; December 5, 2017:

“President Trump’s ill-timed, but expected, announcement affirms what the      Reform Jewish Movement has long held: that Jerusalem is the eternal capital of the Jewish people and the State of Israel. Yet while we share the President’s belief that the U.S. Embassy should, at the right time, be moved from Tel Aviv to Jerusalem, we cannot support his decision to begin preparing that move now, absent a comprehensive plan for a peace process. Additionally, any relocation of the American Embassy to West Jerusalem should be conceived and executed in the broader context reflecting Jerusalem’s status as a city holy to Jews, Christians and Muslims alike.

The President has said that achieving peace between Israel and the Palestinians is “the ultimate deal.” Just this weekend, his advisor Jared Kushner noted the importance of such an agreement to regional stability overall. While the President took the right step in announcing that he would sign the waiver, as have his Republican and Democratic predecessors, the White House should not undermine these efforts by making unilateral decisions that are all but certain to exacerbate the conflict.

We urge the President to do everything in his power to move forward with efforts to bring true peace to the region and take no unilateral steps that will make that dream more distant. We welcome the opportunity to work with the White House to realize the day when Jerusalem truly becomes a beacon of peace.”

American Conference of Cantors
Association of Reform Jewish Educators
Association of Reform Zionists of America
Central Conference of American Rabbis
Commission on Social Action of Reform Judaism
Early Childhood Educators of Reform Judaism
Hebrew Union College-Jewish Institute of Religion
Men of Reform Judaism
National Association for Temple Administration
North American Federation of Temple Youth
Program and Engagement Professionals of Reform Judaism
Religious Action Center of Reform Judaism
Union for Reform Judaism
Women of Reform Judaism
Women’s Rabbinic Network
World Union for Progressive Judaism

Rabbi Jill Jacobs:

“Jerusalem has been the spiritual and political center for the Jewish people since King David established his throne there thousands of years ago. Even after the destruction of the Temple and the expulsion from the city, Jews have continued to pray three times a day for a return to Jerusalem. In our prayers, Jerusalem embodies the peace and wholeness suggested by its name. As Jews, we do not need a political declaration by any head of state to affirm our connection to this sacred place. And we also affirm its sanctity for Christians and Muslims.

Despite the rhetoric about the ‘eternal, undivided capital of Israel,’ Jerusalem remains a deeply divided city. Although Israel annexed East Jerusalem following the Six Day War, the international community has not recognized this annexation. Palestinian residents of East Jerusalem, most of whom are not citizens of Israel, do not have the same access to building permits or municipal services as residents of West Jerusalem do. Palestinian East Jerusalem residents are subject to curfews and raids similar to those that take place in the West Bank. The separation barrier cuts off part of East Jerusalem from the rest. The current parameters of Jerusalem, as understood by the Israeli government, include a far greater swath of land than that which David declared as his capital.

T’ruah supports the establishment of a Palestinian state side by side with Israel. In order to be acceptable to both parties, this resolution will necessarily include a capital for each state in Jerusalem. But today, we find ourselves very far from this resolution.

President Trump’s decision to declare Jerusalem the capital of Israel constitutes a symbolic gesture that serves no useful purpose, moves us no closer to a peace agreement, indicates his lack of understanding of the complexities of the region, and will likely lead to unrest and even violence.

This unilateral move sends a strong signal to the world that the United States is relinquishing its position as a peacekeeper and choosing instead to appease those on the far Right who have no interest in finding a path toward peace.

Jerusalem is among the most complicated of cities. An ancient midrash declares,“There are ten measures of beauty in the world—nine in Jerusalem and one in the rest of the world. There are ten measures of suffering in the world—nine in Jerusalem and one in the rest of the world. … There are ten measures of wisdom in the world—nine in Jerusalem and one in the rest of the world. … There are ten measures of flattery in the world—nine in Jerusalem and one in the rest of the world.” (Avot d’Rabbi Natan 48). Rather than exacerbate the suffering of Jerusalem, the United States should support both Israelis and Palestinians in bringing their collective wisdom to bear on creating a lasting peace.”


Our Torah portion recounts the birth of Isaac and Rebecca’s twin sons, Jacob and Esau.

Genesis, Chapter 25

25 The first one emerged red, like a hairy mantle all over; so they named him Esau. 26 Then his brother emerged, holding on to the heel of Esau; so they named him Jacob. . . 27 When the boys grew up, Esau became a skillful hunter, a man of the outdoors; but Jacob was a mild man, who stayed in camp. 28 Isaac favored Esau because he had a taste for game; but Rebecca favored Jacob. 29 Once when Jacob was cooking a stew, Esau came in from the open, famished. 30 And Esau said to Jacob, “Give me some of that red stuff to gulp down, for I am famished”— which is why he was named Edom. 31 Jacob said, “First sell me your birthright.” 32And Esau said, “I am at the point of death, so of what use is by birthright to me?” 33 But Jacob said, “Swear to me first.” So he swore to him and sold his birthright to Jacob. 34 Jacob then gave Esau bread and lentil stew; and he ate and drank, and he rose and went away. Thus did Esau spurn the birthright.

Though these two are twins, albeit fraternal, ostensibly, they are different as night and day—polar opposites. We always have tended to see these two as extremes of the human personality—one smart and calculating, thinking of the future; the other, impulsive and crude, thinking only of immediate gratification for his own physical needs.

I have addressed the plague of sexual harassment and improper behavior before, and we will be addressing it again, no doubt. What I would prefer to look at for this particular moment is the more global issue of human nature. On the High Holy Days, we remind ourselves that we are created with two y’tzirot—two inclinations: the yeitzer tov and the yeitzer ra—the good inclination and the evil inclination. No one is inherently all good, or all evil. We all have the capacity for both. But the Holidays also remind us that we are created with the ability to control the yeitzer ra and steer ourselves in the direction of the yeitzer tov. Self-control: that seems to be the operative issue here.

For too long, there has been an assumption in our society that “boys will be boys,” and later on, “men will be men,” as it were. And thus, the sexual drive of men is beyond their control, and improper behavior—and that includes verbal behavior—is just part of their nature. Baloney! This is precisely the mentality that led to separation of men and women in synagogues, on buses, at the Western Wall, and so on. And as a liberal Jewish community, we flatly rejected that thinking. I know too many wonderful, accomplished men who are fully in control of their impulses, and do have the ability to control themselves, and behave appropriately around women: whether in the workplace, or in synagogue, or in social settings, or what-have-you. But as a society, for way too long, we have winked and nodded, as it were, in the full knowledge that there are men who have transgressed boundaries, from a little, to a lot. As a teenager, a college student, a graduate student, and a professional in two different professional worlds, I have seen it; and without any doubt in my mind, virtually every woman I know can say the same thing. But I believe that we, as a society, have allowed it. We have not adequately insisted that men, and yes, a small minority of women as well, must be held to the standard of self-control of which we are capable as human beings. That is what our tradition teaches us, and if our religious affiliation demands nothing else of us, it demands this.

As I said, this conversation will have to continue; but for now, I wish us all a little peace on this Shabbat.

Welcome the Stranger

And so, we are here again. A horrifying week. Senseless loss of innocent life. Pain, fear, trauma. Such a sad week for us as Americans, and particularly as New Yorkers. In the very shadow of Freedom Tower—our tribute to the World Trade Center, and our will to go on in the face of terrorism—we endured yet another act of terrorism, and depraved, wanton murder. But, as a city and as a people, though we were shocked and traumatized, we did not, and will not, allow terrorism to shut us down. Our mayor, our governor, the police commissioner, and representatives of the incredible police force and anti-terrorism units that we have built up in this city, spoke strongly and informatively to all of us, and also with profound sympathy to those who lost loved ones. They did this because they are leaders; and that is what we need from them at such a time, and have every right to expect.

While I am not particularly fond of Mr. Trump (just in case any of you might have been in doubt), I actually do wish that, at the very least, he had some ability to understand and fulfill this role of leadership as President of the United States. That is my wish for sake of the well-being of our people, and the safety of our country. Unfortunately, our president is utterly incapable; both of understanding, and fulfilling. On the contrary. Mr. Trump immediately used this tragedy to jump onto his Twitter feed and accuse our own Senator Chuck Schumer of having caused this horrific act, because of a particular immigration policy that in fact was a bi-partisan effort, enacted during the first Bush administration in 1990, and which Schumer then participated in reversing in 2013, again in a bi-partisan effort. But on Trump’s part, this was just one more chapter in the fear mongering that he has fomented since he invented the “birther” nonsense, all of which has been directed against immigrants, and home-born Americans whom he deems to be “different,” and thus “not one of us.” Trump is obsessed; consumed by xenophobia; driven by his own hatred of anyone he considers to be “the other.” And the circle seems to be widening by the day.

Our Torah portion opens as Abraham sits by his tent in the heat of the day. Three men approach, and he welcomes them with open arms. Immediately, he invites them to sit down and share a meal with him. This episode becomes our paradigm for the mitzvah of hachnasat orchim—welcoming the stranger. Beginning with Abraham’s journey that we read about last week, continuing on through the Book of Genesis, on through our entire Torah narrative, and indeed, throughout our history as a people, we have become all too well acquainted with the plight of the stranger, because it has been our plight. We have been strangers in strange lands throughout the millennia of our existence as a people. And here in our sidra, we also learn to welcome and care for others who are in that same position.

Our government officials and counter-terrorism intelligence experts will have to work overtime, in these dangerous times, to ferret out the type of “home-grown radicalization,” as it has been characterized, that drove this terrorist to act this past Tuesday. But the knee-jerk impulse on the part of the president to shut down immigration is wrong-headed and mean-spirited. That is not what we have been about as a nation, or as a people. Losing our cherished freedom is a dangerously high price that looms before us. Losing our heart is an even higher one. We cannot let that happen.

In the Wake of Hurricane Harvey

Remember what Amalek did to you on your journey, after you left Egypt – how, undeterred by fear of God, he surprised you on the march, when you were famished and weary, and cut down all the stragglers in your rear. Therefore, when the Eternal your God grants you safety from all your enemies around you, in the land that the Eternal your God is giving you as a hereditary portion, you shall blot out the memory of Amalek from under heaven. Do not forget! (Deuteronomy 25.17-19)

So concludes Parashat Ki Teitzei for this Shabbat. We know this passage not only as the end of this week’s Torah portion, but also as the extra reading for Shabbat Zachor—the Sabbath of Remembrance—immediately preceding the Festival of Purim. The evil Haman, whose name we “blot out” on Purim, is said to be a descendant of Amalek, whose army’s most heinous act as they attacked our ancestors in the Wilderness was to attack from behind, cutting down those in the rear. Of course, who is it that generally ends up at the rear of a large group of people? The stragglers; the weak; the children; the elderly; those with disabilities; those who are most vulnerable. This was the real crime of the Amalakites.
Please allow me a midrashic stretch, if you will. This week we have witnessed an attack upon some of the weakest and most vulnerable of our fellow Americans; not by an army, but by Nature herself. Twelve years ago, just this week, we had to confront the same reality. When a hurricane is barreling toward a city, the residents are warned to evacuate. But the reality we confronted in Katrina is the same one we are dealing with now, as the unprecedented horror of Harvey has devastated Houston, Beaumont, and many of the surrounding areas in Texas, and on into Louisiana, Alabama, and now Tennessee. Yes, obviously evacuation is essential, to save life and limb first and foremost. But there are those among us who simply have nowhere to go, and no means to get there. This does not apply to everyone caught in this storm, many of whom were indeed caught by surprise as the flood waters invaded their homes and rose several feet high. But for many, evacuation was just not possible. We have heard and seen the reports of children and elderly people, those in wheelchairs and hospitals, being hoisted into helicopters and pulled onto boats. Many now have run out of medication. Hot food is at a premium. The standing water will soon become a health hazard. While Nature knows no bounds and is unaware of class distinctions, disasters like these remind us that those who are often affected the most seriously are those who are the most vulnerable in the first place.
As it has done time and time again, the Union for Reform Judaism has stepped up to the plate as a clearing house for contributions. We need not remain powerless in the face of destruction. Please access the link to the URJ site and contribute to the efforts of our movement: Donate to the victims of Hurricane Harvey. Or, if you prefer, the American Red Cross is also working round the clock to help, and they could use your help as well.
After this week of destruction and turbulence, it is my hope that our fellow Americans in the South will begin to experience some relief. And for us, I wish you a Shabbat Shalom, and a pleasant and peaceful Labor Day Weekend.

Domestic Terror in Charlottesville

See, this day I set before you blessing and curse: blessing if you obey the commandments of the Eternal your God that I enjoin upon you this day; and curse, if you do not obey the commandments of the Eternal your God, but turn away from the path that I enjoin upon you this day. . . (Deuteronomy 11.26-28)

So begins our Torah portion this Shabbat. Blessing or curse—the choice is ours.

Oh, my dear friends—what a horrible week this has been—A lovely young woman was buried on Wednesday; a resident of Charlottesville, Heather Heyer, z”l. Heather was a paralegal by profession, and as an individual she stood up against hatred and bigotry. That is what she was doing on Saturday when her life came to a violent end in a mindless act of domestic terrorism, perpetrated by a 20-year-old from Ohio. Having intentionally traveled to Charlottesville to march with the Alt-Right, according to his mother, he deliberately rammed his car into the crowd, killing Heather and injuring 19 other people. 20 years old, and already so poisoned; so damaged. He will spend his life in prison, and Heather’s life is over. And our country is wounded and bleeding.

On Tuesday, I participated in a webinar co-sponsored by the Religious Action Center of Reform Judaism and the Central Conference of American Rabbis. We heard from several of our colleagues; most notably, Rabbi Tom Gutherz, Senior Rabbi of Congregation Beth Israel in Charlottesville. He explained to us that the synagogue is located right in the thick of things in the downtown area of the city—one block away from Emancipation Park in one direction, and one block from Justice Park in another. I looked up these two parks. Apparently, “Emancipation Park” used to be known as “Lee Park,” after Confederate General Robert E. Lee, whose statue was at the center of the maelstrom last weekend. “Justice Park” used to be known as “Jackson Park,” after Stonewall Jackson, another Confederate general. This is the reality of the history of the South, and there are statutes, parks, streets, towns, and monuments throughout the South that commemorate the Confederacy.

An excellent account of what Rabbi Gutherz and his congregation experienced may be found in this fine article by the president of his congregation, Alan Zimmerman. Though some of you have already seen this article, I would commend it to all of you. It appeared in Monday’s edition of the Reform Judaism Blog: In Charlottesville, the Local Jewish Community Presses On. Of particular note is not only the response of the congregation and clergy, but also of their non-Jewish neighbors who came to stand with them in support. We will be discussing additional initiatives of the Reform Movement in the coming weeks.

On Monday, August 28, Stephen and I will be marching in Washington, DC, in the “Ministers March for Justice.” It is co-sponsored by the National Action Network and the Religious Action Center of Reform Judaism. Early in the morning, the RAC will hold a prayer session for rabbis, after which we will join our colleagues of other faiths at the Martin Luther King Memorial, for the 1.7-mile march to the Department of Justice, where we will present a list of demands concerning voting rights, healthcare, criminal justice reform, and economic justice. The hope is that we will be 1,000 strong. But in the current atmosphere of open, blatant, unabashed racism and bigotry, aided and abetted by no less than the President of the United States, I hope and expect that we will far exceed that number.

On August 28, 1963, The Rev’d. Dr. Martin Luther King, Jr., z”l, sent out a clarion call for justice to this country, founded upon the ideals of freedom and liberty for all human beings. While we have made progress since that day, it is excruciatingly clear that we have a long road ahead of us to realize these ideals, particularly as Dr. King so eloquently expressed them.

Our Torah puts before us a choice between blessing and curse. There are those in our country who have chosen the curse. We must stand up and demonstrate that the blessing is far more powerful. I know that our hearts are united in praying that this coming Shabbat will be peaceful for all of us, and for all who live within our borders.

The following is the statement issued yesterday by the CCAR, of which I am a proud member.

Central Conference of American Rabbis Condemns President Trump’s Response to White Supremacist Domestic Terrorists

Thursday, August 17, 2017

The Central Conference of American Rabbis is outraged that the President of the United States has repeatedly equivocated in condemnation of the white supremacists who rained terror and violence upon Charlottesville, Virginia last weekend. The President’s failure to differentiate Neo-Nazis, Ku Klux Klansmen, and white supremacists of the self-proclaimed “Alt-Right,” on the one hand, from those who stood up to that threat and an imaginary “Alt-Left,” on the other, only encourages racist, anti-Semitic, and xenophobic hate-mongers to continue their reign of terror.

Reform rabbis across America and around the world join in solidarity with our colleagues in Charlottesville and the community they serve. We are grateful to Alan Zimmerman, President of Congregation Beth Israel in Charlottesville, for eloquently sharing the congregation’s story with the world. That community bravely gathered on Shabbat to serve God and humanity in an atmosphere that no Jewish community has ever faced in this country, reminiscent of Germany as Nazis were coming to power.

We grieve with all who mourn the death of Heather Heyer. May her memory be a blessing to the loving family and community she leaves behind. We pray for the healing of all who were injured. We pray for our country, that it may once again reflect the words of its first President, George Washington, who wrote to the Jews of Newport, Rhode Island, “Happily, the government of the United States gives to bigotry no sanction, to persecution no assistance.”

Rabbi David Stern


Rabbi Steven A. Fox
Chief Executive