Honor your father and your mother, that you may long endure on the land that Eternal your God is assigning to you. (Exodus 20.12)
A conceptual observation and a personal reflection, if I may, both of which you have probably heard from me before. But I would ask your indulgence, as both seem to be quite apt at this moment in history.
The Hebrew the word for “parent” and the word for “teacher” derive from the same root, y-r-h (י-ר-ה), which means “to point.” It derives from a reference to an arrowhead – an object that clearly comes to a point, and generally is aimed in a specific direction. And indeed, is this not one of the most fundamental roles of any parent, and any teacher? To point the way; to guide our children in the right direction, whether our students or our own kids. Ultimately their decisions must be their own, and they need the leeway to possibly make mistakes as they navigate their own paths. Of course, allowing leeway sometimes can be agonizing, and as a parent, I can testify to that. But at least we try our best to set them on the right path, so that they will figure out how to live a good life when they’re on their own.
Today I am marking the 20th yahrzeit of my mom, Jeanette Henry, z”l. From the time she was a little girl, Jeanette wanted to be a schoolteacher. She would line up her dolls in her room, and “teach school.” When she became an adult, and a teacher for real, she did not line up her students. In fact, they often flocked around her in what some may have interpreted as an occasionally chaotic atmosphere in her classroom, at PS 64, on 9th Street/Ave. B in Manhattan. But I assure you that it was expertly controlled chaos. My mom had studied the art of teaching. Throughout her life, even as she was lauded as being at the top of her profession, she continued to take courses and workshops, to continue to grow and expand her skills. Yes, teaching is an art. Not everyone can do it, nor should they.
Some of you with whom I am connected on Facebook have likely read a comment I posted in response to the Senate confirmation of Betsy DeVos as Secretary of Education. While it may be a bit presumptuous to speak on behalf of someone who is not here to speak for herself, I strongly suspect that my mom would have been utterly scandalized by this decision. From very early on in the American Jewish experience, our community has been in the forefront of embracing, supporting, and fostering public education. It’s no accident that three of the past four presidents of the American Federation of Teachers have been Jews: Albert Shanker, z”l, Sandra Feldman, z”l, and Randi Weingarten. All three were advocates for children’s education both here and around the world, and as well, advocates in all areas of social justice. Even from the Talmudic period, Jewish leaders have been proponents of public education. We learn from the Talmud that technically the responsibility for educating one’s child rested with the father. But suppose a child had no father, or had a father that was simply not equipped to teach his children? Thus, even the earliest Jewish communities of the Common Era supported systems of public education, for the benefit of all children. Modern Jews inherited this deeply held tradition, and have been committed to high quality public education. Of course, the dynamics of contemporary society have changed significantly, and many Jews, liberal Jews included, have chosen to send their children to Hebrew day schools, or, in the case of Orthodox Jews, yeshivot. A number of Orthodox Jews see the voucher system as a way for them to help pay for their children’s yeshiva attendance. But the contention of the community for the most part is that private education, whether religiously based or not, should not be the responsibility of the community. Rather, our community should be laser focused on improving the quality of public education for all the children in our country. And this commitment remains an important Jewish American value.
As American Jews, it will be even more critical in the next few years for us to stand up for quality public education. We will have to do this in the spirit of all we have learned about our responsibilities as parents and teachers, which, as we have seen, are really one and the same.
One additional word derives from the root y-r-h (י-ר-ה), “to point.” That is “Torah.” Ultimately our Torah teaches us the values of justice, fairness, and educating our children. If we do this, hopefully they will understand the implications of the fifth commandment, so that they “will long endure upon the earth.”
This past Tuesday morning, a swastika was spray-painted on a sign at the entrance of the Cincinnati campus of Hebrew Union College. Here is the notice that was sent to the HUC-JIR community by President Aaron Panken. A photo of the sign, as it appeared on the Facebook page of a colleague of mine who serves a congregation in Cincinnati, appears below Rabbi Panken’s message.
This morning, the Hebrew Union College- Jewish Institute of Religion (HUC-JIR) was vandalized. The sign at the entrance to our Cincinnati Campus was defaced with a swastika. The paint was easily removed and the sign quickly repaired. The incident is under investigation by local police.
For more than 140 years, HUC-JIR has been devoted to the values of pluralism, open dialogue, and the pursuit of knowledge. We pride ourselves on being a vital and engaged part of the Cincinnati community. Our academic institution of Jewish higher education lives, teaches, and brings the values of diversity and tolerance to the community, the nation, and the larger world. Our faculty, students, staff, and alumni, proudly representing all faiths and backgrounds, work together to build a just and humane world.
We will not let this act of hate alter our important work. We are indebted to the people of Cincinnati who have stood by us for generations and who have offered their support again today. Tomorrow, a new day will dawn and the values we hold dear will continue to light the way.
Rabbi Aaron Panken, Ph.D.
It is not known at this point who perpetrated this act of hateful vandalism. I’m not accusing our incoming president of instigating or condoning this particular act. Nevertheless, the reality is that hateful sentiments were stirred up during the many months of the U.S. Presidential campaign, and those inclined to express personal bigotry were emboldened by a good deal of the rhetoric and mayhem that occurred. It’s as though the social norms of decency that tried to drown out the echoes of racism and intolerance were stripped away with total impunity.
We New Yorkers are accustomed to living in a highly pluralistic atmosphere, with HUC-JIR as one of numerous Jewish institutions in our midst. For those of us, however, who may not be familiar with the Cincinnati community, I can say that HUC-JIR occupies a position of great prominence in the history and contemporary life of the community, and has occupied a significant place in the acculturation of the Jewish community in that city from the beginning. Hebrew Union College was founded in Cincinnati in 1875 by Rabbi Dr. Isaac Mayer Wise, the “father” of American Reform Judaism. The Jewish Institute of Religion was founded in New York in 1922 by Rabbi Dr. Stephen Samuel Wise – no relation to Isaac Mayer Wise. HUC merged with JIR in 1950. HUC-JIR is the professional training ground for the rabbis, cantors, educators, and communal service workers of the Reform Movement. In addition to the campuses in Cincinnati and New York, there are campuses in Los Angeles and Jerusalem. This brazen act on Tuesday is particularly shocking and insulting, not only to HUC-JIR, but also to the entire Cincinnati community, which has accorded great friendship and respect to the institution, and to the Jewish community, from the very beginning.
Those of us who are alumni and supporters of HUC-JIR are outraged and saddened by this act. Union Temple has had an ongoing relationship with the College-Institute through the rabbis, cantors and educators who have served, and are serving the congregation, and also through the support of our Sisterhood, by way of the Women of Reform Judaism, and Brotherhood, through the Men of Reform Judaism. In addition, our former Rabbi Emeritus, Dr. A. Stanley Dreyfus, z”l, served on the HUC-JIR faculty in New York for a number of years. We echo President Panken’s assertion of “the values of diversity and tolerance,” which we will continue to promote, now, and in the years to come. It is clear that America is entering a new reality. But the values we espouse as American Jews are very old, and are as strong now as they were in the beginning. The responsibility for their perpetuation now rests squarely on our shoulders.
The conflict. . . . For the past four years, we at Union Temple have been presented with what I have called a “conflict of positive values.” There is profound meaning and good will informing each of these values, though together they present us with something of a conflict. By way of explanation, I will take the liberty of borrowing from my own words, which I originally wrote for a Bulletin article in October of 2012.
As the Brooklyn Jewish community has come together for Selichot services for the past five years, so too have we joined together in celebration of Simchat Torah, under the Arch at Grand Army Plaza. These have been wonderful events that we have shared with hundreds of our fellow Jews in the community. This year the celebration is Monday, October 24. So what’s the problem? The problem, or shall I say, the “conflict of positive values,” exists in the fact that for the Reform Movement, the celebration of Simchat Torah is SUNDAY night, October 23, not Monday night.
Here’s the story. . . . In the days of the Sanhedrin – the High Court in Jerusalem – Festivals and New Moons were officially declared by the Sanhedrin itself. The Court would base its declaration upon the testimony of two witnesses each month that they had observed the new moon. The declaration would be communicated by a series of torch signals beginning on the Mount of Olives in Jerusalem, proceeding to Mount Sartaba in Jericho, and on through the Jewish world. The chain would continue until the entire Diaspora; particularly the Jews of Babylonia, received notification. Eventually the system broke down because of mischief caused by the Samaritans, who began to wave torches on hilltops at the wrong times. The Sanhedrin sought to remedy the situation by instituting an additional day of observance for the Festivals of Pesach, Shavuot, and Sukkot. In the ancient mindset, if the Festivals weren’t observed on the correct day, supplications to God wouldn’t work.
In the middle of the 4th Century of the Common Era, the Jewish calendar was fixed on the basis of astronomical calculations, and thus everyone was able to determine the exact days of New Moons and Festivals without being dependent upon the Sanhedrin. But many in the Diaspora communities maintained the practice of celebrating these extra days in deference to the previous custom, and in its own self-perception as being in galut – exile, outside of Eretz Yisrael. The custom remained this way until the 19th Century, when the early Reformers cast aside this practice, not only because of the reality of the calendar, but also in rejection of the notion that Diaspora communities are in “galut.”
Contemporary practice. . . . In our time, the Jewish world observes along the following lines. All Jews in Israel – Reform, Conservative, Orthodox, and what-have-you – observe these Festival days for one day. These include: The first day of Sukkot, the eighth day of Sukkot (Shemini Atzeret), the first day of Passover, the seventh day of Passover, and Shavuot. Reform Jews outside of Israel also observe one day. Conservative and Orthodox, and other non-Reform Jews outside of Israel still observe that extra day of the Festivals. For the Sukkot Festival, it works out in the following way. Israeli Jews and Reform Jews both in and out of Israel celebrate the first day of Sukkot (15 Tishrei) as a holy day. Sukkot is celebrated for seven days. We also celebrate the eighth day after as a holy day. This eighth day is called Shemini Atzeret, on 22 Tishrei. Eventually an additional holiday which is not technically part of Sukkot was been added to this day. This is Simchat Torah, Rejoicing in the Torah. It is characterized by circuits (hakafot) with the Torahs, and much dancing and rejoicing. The end of the Torah is read, and immediately the beginning as well, to begin the yearly cycle of studying the Torah. For Israelis and all Reform Jews, these two are conflated into one day of celebration: Shemini Atzeret Simchat Torah. For non-Reform Jews outside of Israel, Simchat Torah is celebrated on an additional ninth day (23 Tishrei).
Specific values in conflict. . . . For us at Union Temple, as a Reform congregation, our custom, as with the vast majority of other Reform congregations, has always been to celebrate Shemini Atzeret Simchat Torah on the 22nd of Tishrei (this year, Sunday night/Monday, October 23/24). However, many of our friends in the community will celebrate Shemini Atzeret on Sunday night/Monday, and then Simchat Torah on Monday night/Tuesday, October 24/25. That has always been the case. But these past few years, there have been public gatherings of Jews in our neighborhood at Grand Army Plaza to celebrate Simchat Torah, this year on Monday night, October 24. For us, the two values we considered were (1) remaining steadfast in our convictions as Reform Jews, and (2) K’lal Yisrael – participating in the larger Jewish community and pursuing solidarity with our Jewish friends and neighbors.
Our decision. . . . After deliberating this “conflict of positive values” with our Board of Trustees, we at Union Temple will go ahead and celebrate Shemini Atzeret Simchat Torah on Sunday night, October 23, with 7:00PM reception and 7:30PM service, including the Hakafot with the Torahs – circuits and dancing. Monday morning we will hold our Festival Morning service as usual, including the recitation of Yizkor. And then, on Monday evening at about 8:00, we will join our friends for additional dancing out at the Grand Army Plaza. We hope that you will attend BOTH these celebrations, as there can never be enough rejoicing in the Torah!
Please note that in keeping with our policy of inclusion, there will be chairs around Grand Army Plaza for those who prefer to sit down during the hoopla.
Sunday, October 23
7:00PM: Reception in our Sukkah
7:30PM: Festival Evening Service with Hakafot
Monday, October 24
10:30AM: Festival Morning Service, Yizkor
7:00-11:00PM: Hakafot with the Community at Grand Army Plaza. (Union Temple’s Hakafah will be approximately at 8:15PM.)
By the way, weather permitting, please feel free to come by between now and Tuesday to visit our beautiful new sukkah, put up by our Brotherhood, with members of our Sisterhood participating. It is just adjoining our building. In keeping with the commandment, bring a bite to eat in there too. And, our Friday evening after our Shabbat service, join us for the Oneg in there as well.
Union Temple Food Drive: Each Yom Kippur we at Union Temple conduct a Food Drive. We ask you to bring unopened cann
In our Torah portion for this week, Bylam, a popular magic man known throughout the Ancient Near East, was summoned by the Moabite King Balak to throw a curse upon the Israelites, who were camped on the Steppes of Moab. Though the Israelites meant him no harm and were just passing through on their way to Eretz Yisrael, Balak feared them and wanted them gone. Bylam ascends to the heights of Moab with Balak, and casts his gaze upon the Children of Israel. But when he opens his mouth to curse them, out comes a blessing instead: Mah tovu ohalecha Yaakov, mishkenotecha Yisrael – How lovely are your tents, O Jacob, your dwellings, O Israel.
With great pride indeed, earlier today Steve and I marched in the Gay Pride Parade in Jerusalem. Though some 10,000 marchers were expected, twice the number of last year’s parade, the number of marchers actually numbered in the tens of thousands. Security was extremely tight, of course, particularly in light of the tragic and brutal murder at last year’s parade of 16-year-old Shira Banki, z”l. This year Shira’s parents came to the parade to honor the memory of their beautiful daughter, and to express solidarity with the LGBTQ community, and with all those who participated in the parade this year. One of the photos I have provided is of a huge poster at the very spot where Shira was killed last year, Washington Street and Keren Hayesod. The quote next to Shira’s picture is from Spinoza: “It is better to teach goodness than condemn evil.”
Last week Steve and I joined several of our colleagues from Hartman for a day of education to familiarize ourselves a bit better with the services provided for the LGBTQ community in Jerusalem. Everyone knows that Tel Aviv is one of the most gay-friendly cities in the world. Not so in Jerusalem. Because of the heavy religious presence here, not only in the Jewish community, but in all religious communities, the LGBTQ community has a much harder time of it regarding freedom of movement and expression, obtaining benefits and medical care, and the like, than the community in Tel Aviv. In fact at today’s parade, though some Members of Knesset were there, Isaac (Bougie) Herzog and Rachel Azaria among them, Mayor Nir Barkat was not, in order not to inflame the Orthodox community, as he explained it. While in a number of ways Mayor Barkat has been good for this city, I believe that this was a bad call. In an effort not to irritate a community that will never really be satisfied, he snubbed tens of thousands of the citizens of his city, and further rubbed salt into already festering wounds.
One of the places we visited last Monday was the main center of LGBTQ activism in Jerusalem, “Habayit Hapatuach,” “Open House for Pride and Tolerance.” Open House was the principal organizer of today’s event, but many other organizations cosponsored, the Reform Movement and the Israel Religious Action Center among them. Open House provides psychological support, education, free medical care, HIV/AIDS counseling and testing, and numerous other services. Particularly noteworthy is its outreach to LGBTQ youth in the Orthodox and Palestinian communities – young people who are particularly at risk, as we can imagine.
Open House is not a well-known entity. Nevertheless it is very much a locus of reality in the day-to-day life of Jerusalem, and LGBTQ life in particular. We are grateful to the Hartman Institute for arranging our visit there last week.
Unfortunately there are people in this world; in Jerusalem, in the United States, in Arab countries, virtually everywhere, who look upon the LGBTQ community and see it as a threat; a scourge that must be wiped off the earth; people whom God has cursed. But if they were to really look closely, and speak with people, and get to know this community, up close and personal, as it is said, they would see that in fact it is a community that God has blessed.
As Jews one of the first and most important precepts of our Torah is Genesis 2.27-28: And God created the man in God’s image; male and female God created them. And God blessed them. When Bylam looked down upon the Children of Israel, camped there upon the Steppes of Moab, he saw and understood that these were children of the Living God, and that he could not curse those whom God had blessed. We open every single one of our morning services with this phrase, to remind us to bless other people, and not curse them. “How lovely are your tents, O Jacob, your dwellings, O Israel.”
The highlight of this past week for me was the graduation of the fifth cohort of the Rabbinic Leadership Initiative (fondly abbreviated as “RLI V”) from the Shalom Hartman Institute in Jerusalem. We are now officially Senior Rabbinic Fellows of the Institute. For the past three and a half years, I have joined 26 other rabbinic colleagues for a journey in learning, understanding, and deepening friendships, both among ourselves, and with the extraordinary Hartman faculty. We are women and men; Reform, Orthodox, Renewal, Conservative; different lengths and types of rabbinic experience; from Brooklyn, Manhattan, Teaneck, Great Neck, Princeton, Los Angeles, Chicago, St. Louis, Baltimore, Raleigh, Cincinnati, Austin, Miami, Toronto, Sydney, and Jerusalem. We have studied sources from the Bible, Talmud, Midrash, Maimonides, Zohar, and contemporary Hebrew literature. We have listened to each other’s thoughts about the Jewish community, and to each other’s personal stories as well. We have tried be helpful when there were personal crises among us, and rejoiced when there were simchas. And, we helped each other through the Gaza War, with the comforting leadership of Dr. Donniel Hartman, President of the Hartman Institute. Praying together was rather challenging, as you might imagine, but we did find in music a modality of shared spiritual experience that touched us all very deeply. (I would note parenthetically that in general at Hartman, when there are people saying Kaddish, we consider it a mitzvah to help them form a minyan for Mincha, regardless of our individual prayer preferences.)
Our Torah portion records the death of Miriam the prophetess in the Wilderness of Zin. We remember that it was Miriam who led the women in song as the Israelites crossed through the Sea on dry land. We remember that it was Miriam who watched out for baby Moses as he floated in the basket down the Nile before being rescued by the daughter of Pharaoh. Tradition tells us that a miraculous well followed the people as they trudged through the scorchingly dry desert, and kept them from dying of thirst. But at the moment that Miriam died, the well disappeared and the Israelites suffered greatly.
On a metaphoric level, RLI has served as a well for those of us who lived it together. We have watered each other’s souls, along with the renewal and enlightenment provided by the extraordinary Hartman scholars. And we sang together often. At the moment when we realized we had reached the end of this particular journey, we experienced a great sadness. Would we suffer from stifling thirst? No, we concluded, of course not. We will always have the impulse to grow through study. But we know as well that we will also have each other, and the learning of Hartman, to find ongoing refreshment and growth.
We at Union Temple have experienced Hartman learning on a number of occasions now. I look forward to more of it this year, and in the future as we study together.
So I wish my colleagues MAZAL TOV, and YESHER KOACH, and I wish all of you, SHABBAT SHALOM.
Then Miriam the prophetess, Aaron’s sister, took a timbrel in her hand, and all the women went out after her in dance with timbrels. And Miriam chanted for them: “Sing to the Eternal, who has triumphed gloriously; horse and driver God has hurled into the sea.” (Exodus 15.20-21)
These are the last verses of the Song of Miriam, as the Israelites crossed the sea on dry land. The song is also called the Song of the Sea, and it begins with Moses as he leads all the Israelites in this song of praise to God. This Friday morning at our Service for the Conclusion of Passover, our cantor, Emma Goldin Lutz, will chant this song for us. I am grateful for every opportunity I have each year to either chant this song myself, or hear someone with as beautiful a voice as Emma’s chant it. I hope you will give yourselves that opportunity as well this Friday at 10:30AM. The text of Mi Chamocha, Who is like You, O God, that we know from all our evening and morning services, comes from this song.
There is a poignant irony, and for many, a bitter one as well, in this Song of Miriam. The irony is known to us by the phrase Kol Ishah Ervah. It is Talmudic shorthand for the concept that if a man hears the voice of a woman (kol ishah) raised in song, it is tantamount to his committing sexual impropriety, ervah literally meaning nakedness. Miriam the prophetess, sister of Aaron and Moses, would have blanched at such a law – a law written over a millennium after she led the women in song. This is the law that has driven, at least in part, the opposition to Women of the Wall, who have sought for 25 years now to hold morning services together at the Kotel Hama’aravi, the Western Wall in Jerusalem.
Read a fresh look at this Talmudic prohibition by Professor Aharon Amit, a scholar of the history of the Talmud at Bar Ilan University.
This past Sunday, on the second day of Passover, thousands of people flocked to the Kotel for the traditional Birkat Kohanim, the Priestly Blessing. On the Festivals of Pesach and Sukkot, those men who are descended from priestly families come to the Kotel, stand in the men’s section, and raise their hands and voices to pronounce the blessing upon the people. When they raise their hands, their fingers are separated into 3 groups to form the letter shin, for Shaddai, one of the divine appellations. They also cover their heads with a tallit. For his portrayal of the character Spock on “Star Trek,” the late great actor Leonard Nimoy reached back into his experience as a child in synagogue, and brought this hand formation to accompany his own “Vulcan Salute.”
But this particular Sunday was a bit different in Jerusalem. In a move by Women of the Wall, those women who traced their ancestry back to priestly families, planned to raise their hands and cover their heads, as they too raised their voices to pronounce the Birkat Kohanim from the women’s section of the Kotel in a Birkat Kohanot. Rabbi Shmuel Rabinowitz, the Rabbi of the Kotel, prohibited the women to raise their hands and voices, and the Kotel police cordoned off the women into a holding area, so they would not be seen or heard by other worshipers. Funding for the effort mounted by WOW for the Birkat Kohanot was provided by Leonard Nimoy’s estate. Read a news report of this incident.
If Miriam the prophetess had suddenly appeared at the Western Wall, I wonder what Rabbi Rabinowitz would have done. I suppose we’ll never know. What we do know is that those of us who are committed to equality for women in Jewish life, no matter where we live, will never relent in this ongoing movement.
Come to services this Friday and raise your voices with us.
Vayakhel Moshe – and Moses convened all the community of the Children of Israel. So begins our sidra, as the Israelites now set about the task of building and adorning the Mishkan – the Tabernacle in the Wilderness.
Last Wednesday morning there was an historic moment in the Israeli Knesset. For the first time, more than 300 Reform rabbis convened at the Knesset to attend a meeting of the Knesset Committee on Israel-Diaspora Relations. We were in Israel last week for the convention of the Central Conference of American Rabbis, the professional body of the Reform Rabbinate of North America. We were also joined by our Israeli colleagues in MaRaM (Mo’etzet Harabbanim Hamitkadmim – the Council of Progressive Rabbis), in addition to Reform colleagues from the UK, France, Germany, the Netherlands, Russia, Australia, and South Africa. Never before had so many rabbis attended such a meeting, let alone Reform rabbis!
After some introductory remarks by the leaders of the CCAR and MaRaM, various Members of Knesset came into the Committee chamber specifically to address us, a body of Reform rabbis, and to affirm their support, including Tzippi Livni, Yair Lapid, Michael Oren, and Isaac (Bouzi) Herzog, among others, about fifteen in all. They expressed their firm belief that the stranglehold of the ultra-Orthodox Rabbinate over Israeli politics and laws concerning personal status – marriage, divorce, conversion, burial – had to be brought to an end. Particularly noteworthy was the statement by MK Michael Oren, former Israeli Ambassador to the United States. Member of Knesset Oren grew up in New Jersey, and remains close friends with one of our esteemed colleagues there.
Now, of course, Owen lives in Jerusalem, where he and his family belong to Kehilat Kol Haneshama, the largest Reform congregation in that city. Not long ago his son was married at Kol Haneshama. The wedding was attended by Former President Shimon Peres, whose own daughter and her family belong to a Reform congregation in the Tel Aviv area. In fact the kehilah was packed with notables on the Israeli political scene who came to rejoice with the Oren family at that wedding. The officiating rabbi was Rabbi Levi Weiman Kelman, the spiritual leader of Kol Haneshama. Rabbi Kelman’s officiation, of course, is not legally recognized in Israel. Oren, who addressed us in Hebrew (since this was, of course, the Israeli Knesset), looked up at us and verbalized the question that all of us ask every day: “How can such a wedding possibly not be recognized?!” Yet, because of the monopoly of the ultra-Orthodox Rabbinate, indeed, such a wedding is not recognized. And, not one of the 300 rabbis sitting in front of MK Oren that morning is able to perform a legally recognized wedding in the Jewish State. If there exists a greater absurdity than this, I can’t find it. But the fact is that a growing number of Israelis – the majority of Israelis in fact – are just plain fed up with this state of affairs. Many spurn the Rabbanut altogether and leave the country to get married, preferring to go to Cyprus, or somewhere in Europe, or, of course, to the United States. Some give in, go through the motions at the Rabbanut, and then hold their own ceremony somewhere in Israel, with the Rabbi and/or Cantor with whom they have a relationship – whether Reform, Conservative, or Reconstructionist. And many fight – they fight constantly – to change this absurd situation once and for all.
If you were to stop an ordinary Israeli on the street and ask about the political foundation of the State of Israel, most likely he or she would give the knee jerk response: “Israel is a Jewish and democratic state.” There was a great deal of study, and attention, and soul-searching this past week, about what that actually meant in current reality, and what it must mean in aspiration. A great many Israelis – both colleagues and ordinary Israelis alike – actually were happy and relieved to have us there this week, because they recognize the organic relationship between themselves as Israelis, and us, as Jewish leaders from outside of Israel. They need us to help them fight for the kind of Israel that can truly call itself “Jewish and democratic.”
And Moses convened all the community of the Children of Israel. What kind of MIshkan are we building within our community? The oppressive monopoly of the Rabbanut is coming to an end. It may not be tomorrow, or the next day, but the evidence of progress is mounting steadily and dramatically – witness the gathering at the Kotel on Thursday of rabbis and laity – men and women – to pray and sing together at the egalitarian platform that will be built as a result of the deal worked out between IRAC and Israeli Attorney General Rosenblit. Pressure is mounting steadily on the Rabbanut and upon the political leaders. While the nature of Israeli democracy differs from American democracy to the point of necessitating such fighting, it nevertheless has learned from America that it is possible and desirable to live in a religiously pluralistic environment, without dictatorial control in the religious sphere, or coercive control in the public square. I am confident that this issue can and will be solved. But we must be part of the solution – because we are one People: we are Jews.
We all know the story. Moses comes down from the mountain with the Tablets of the Law. But as he approaches the ground he hears the raucousness and sees the revelry. In a fit of anger he hurls the tablets to the ground and smashes them upon the Israelites. The Israelites had become disillusioned with Moses, and he in turn becomes disillusioned with them. They have given up on each other.
This week I am in Jerusalem for the annual convention of the Central Conference of American Rabbis. Each year we meet in a different American city, but every seventh year we convene in Israel. This is our year. There are more than 300 Reform rabbis here: from the United States, Canada, and Israel, the U.K., France, Germany, Russia, and Australia. I will tell you more on a different occasion. For now, I particularly want to share with you the remarkable afternoon I spent today at YOZMA, the Reform congregation in the city of Modi’in, where my good friend Rabbi Kinneret Shiryon is the Rabbi. In addition to Rabbi Shiryon, Rabbi Miri Gold from Kehilat Birkat Shalom at Kibbutz Gezer, also a good friend of mine, and also Student Rabbi Yael Karrie from Kibbutz Nahal Oz in Sha’ar Hanegev, where Steve and I will be spending Shabbat, led the discussion. The discussion focused on the efforts of these remarkable women and their congregants to effect partnerships with Arab and Christian Israelis. We sat listening to several groups of women who get together regularly to form partnerships of mutual support and friendship. They made it clear: all they want to do is live together in peace as human beings. In addition, the group in particular from Sha’ar Hanegev includes both men and women. As we sat and listened to these lovely people, it became clear that except for the obvious ethnic differences, they are the same as us; the same as anyone; they are ordinary people, with families and aspirations, who simply want to live in security and peace, and in friendship with their neighbors, who share this land with them.
The utopian dream that motivated the early Zionists has been shattered by war and occupation. The tablets have been smashed, and disillusionment has set in almost universally. But remember the rest of the story in our Sidra. After Moses has broken the tablets, God commands him to carve two new ones, and to bring them back up to Mount Sinai to be re-inscribed. It is understandable that many people, both Israelis and those around the world, may feel great anger and frustration at the ongoing stalemate between Israelis and Palestinians, and all the manifold complications of that conflict. Nevertheless, today I saw living proof that the disappointment of unattainable perfection does not have to condemn us to endless anger and hate-mongering. We can re-carve the tablets and rewrite the narrative. My colleagues and I spent this afternoon with people in Israel who are determined not to sacrifice their lives to disillusionment and hopelessness. While global problems remain, they have taken their personal lives and their own emotional wellbeing into their own hands, by extending their hands to those different from themselves in some ways, and in some ways, exactly the same. There are some in this world who would choose to cast each other out as enemies. These women and men have chosen instead to embrace one another as friends. Lu yihi – may it be.