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A Prayer for Jerusalem, and for our People

Shalom Hartman Institute, Jerusalem

Our Torah portion focuses on Korach, a member of the tribe of Levi. In fact the portion itself bears his name. Korach foments rebellion among the people, because he resents Moses’s leadership, which of course, was assigned by God. Korach is the paradigmatic troublemaker, because he deliberately tries to break the unity of the Children of Israel. His reward, along with the 250 who joined him in his rebellion, is to be swallowed up within the earth, and die in ignominy.

As the Jewish People has evolved throughout history, we have come to understand that unity does not mean uniformity. History has taught us that our people can maintain our ties with one another, even across continents, while at the same time, tolerating and even embracing our differences with one another. This holds true with regard to theological perspectives, ethnic expressions, political positions, and diversity of all kinds. The modern description for this embrace of difference is pluralism: one people, different approaches.

This coming Monday, Steve and I are heading to Israel for our regular study at the Shalom Hartman Institute in Jerusalem. Last year was a highlight for us, as I became a Senior Rabbinic Fellow of the Institute. After the intensity of the three-year program, I will rejoin the wider Rabbinic gathering for a shorter, but still quite intense program. For two weeks every summer, some 170 rabbis of all denominations gather in the Beit Midrash – the study hall – of the Hartman Institute, literally elbow-to-elbow, to study from morning to night with the finest scholars in Israel, and with each other as well. The Hartman Institute is devoted to promoting pluralism within unity as the ideal for the Jewish State, and indeed, for the Jewish People around the world.

We at Union Temple have studied with some of the Hartman scholars through the iEngage series. We also have met and heard from a few of them in person at the Brownstone Brooklyn synagogues, including our own. Those of us who traveled together to Israel in 2015 visited the Hartman Institute and spent a remarkable hour with Tal Becker, one of the luminaries of the Hartman faculty. Learn more about the Shalom Hartman Institute.

Before any trip we make to Israel, I remember the beautiful poetry of Psalm 122 as it resounds in my mind and in my heart. It is a prayer for those going up to Jerusalem, and for the city of Jerusalem itself. So, as we prepare for our journey this summer, I offer the words of Psalm 122 – “A Song of Ascents.”

א שִׁיר הַֽמַּֽעֲלוֹת לְדָוִד שׂמַחְתִּי בְּאֹמְרִים לִי בֵּית יְהֹוָה נֵלֵֽךְ: ב עֹמְדוֹת הָיוּ רַגְלֵינוּ בִּשְׁעָרַיִךְ יְרֽוּשָׁלָֽם: ג יְרֽוּשָׁלַם הַבְּנוּיָה כְּעִיר שֶׁחֻבְּרָה־לָּהּ יַחְדָּֽו: ד שֶׁשָּׁם עָלוּ שְׁבָטִים שִׁבְטֵי־יָהּ עֵדוּת לְיִשְׂרָאֵל לְהֹדוֹת לְשֵׁם יְהֹוָֽה: ה כִּי שָׁמָּה ׀ יָשְׁבוּ כִסְאוֹת לְמִשְׁפָּט כִּסְאוֹת לְבֵית דָּוִֽד: ו שַֽׁאֲלוּ שְׁלוֹם יְרֽוּשָׁלָם יִשְׁלָיוּ אֹֽהֲבָֽיִךְ: ז יְהִֽי־שָׁלוֹם בְּחֵילֵךְ שַׁלְוָה בְּאַרְמְנוֹתָֽיִךְ: ח לְמַֽעַן־אַחַי וְרֵעָי אֲדַבְּרָה־נָּא שָׁלוֹם בָּֽךְ: ט לְמַעַן בֵּֽית־יְהֹוָה אֱלֹהֵינוּ אֲבַקְשָׁה טוֹב לָֽךְ:

A Song of Ascents. Of David.

I rejoiced when they said to me, “We are going to the House of the LORD.” Our feet stood inside your gates, O Jerusalem. Jerusalem built up, a city knit together, to which tribes would make pilgrimage, the tribes of the LORD, as was enjoined upon Israel – to praise the name of the LORD. There the thrones of judgment stood, thrones of the house of David. Pray for the peace of well-being of Jerusalem; “May those who love you be at peace. May there be well-being within your ramparts, peace in your citadels.” For the sake of my kin and friends, I pray for your well-being; for the sake of the house of the LORD our God, I seek your good.

Health Care and Core Jewish Values

Planned Parenthood website screenshotWe are reading this week the “Holiness Code,” in the Book of Leviticus. It is the same portion that we in the Reform Movement read on the afternoon of Yom Kippur, because it contains some of the most fundamental values of ethics and decency that are embodied in Biblical teaching. “You shall not insult the deaf, nor place a stumbling block before the blind. . . You shall not stand idly by the blood of your neighbor” (Leviticus 19.14,16). The “Holiness Code” implores us to protect the poor, the weak, the elderly, and the stranger. This is a core value of Judaism.

As American Jews, we bring this core value into the public sphere in the demand we make upon our government – that its policies and precepts reflect this basic human decency. But yesterday (Thursday) afternoon, the US House of Representatives flagrantly ignored this most basic concept of decency, as it voted to vacate the Affordable Care Act, and place millions of Americans in jeopardy – the poor, the elderly, the weak, the sick and disabled, at the top of the list.

One of the primary targets of the House was Planned Parenthood. The excuse is abortion. But this is a smoke screen. In fact there already has been a ban on public funds for abortion. But Planned Parenthood provides the gamut of health care services for women, and for men: breast cancer screening, pap smears, colon, prostate, and testicular cancer screenings, birth control, infertility treatment, HPV tests, and the list goes on. For many women and men around the country, Planned Parenthood is the only source of treatment and preventative care that they have. This cut in funding to Planned Parenthood is vicious, and could have deadly consequences.

If I may admit to it, I have to say that have never been able to understand this dynamic in American politics during the election cycles of the past several decades. With regard to health care in particular, it has always seemed as though the very people who stand to lose the most in our country have repeatedly voted against their own best interests. Latest estimates put some 24 million Americans in jeopardy of losing their health coverage. Those with various “pre-existing conditions” will be running up medical bills that will threaten their very stability, and that of their families. It simply defies reason.

As a member of the Central Conference of American Rabbis, I proudly stand with the statement it issued yesterday in its condemnation of the “American Health Care Act.” Please take a moment to read it.

Prayer and Sacrifice

The Three Blessings: Boundaries, Censorship and Identity in Jewish Liturgy by Yoel Kahn. Oxford University Press

This week we begin our reading of the Book of Leviticus, much of which focuses on the ancient system of animal sacrifice. Within the context of the ancient world, this system was the primary modality of vicarious atonement for sins. The priests (Kohanim) would serve as divinely-appointed intermediaries. They would dash the blood of slaughtered animals upon the altar in the inner sanctum (Kodesh Kodashim – the “Holy of Holies”), and through this blood, the people would be cleansed of their sins. A bit gorey sounding, I admit, but in the ancient mindset, very serious business, which had to be carried out with utmost precision. Out in the desert wilderness described in the Torah, this took place in the Mishkan – the “tent” that was erected by the people. Eventually, according to the Biblical chronology at any rate, this of course was replaced by the magnificent Temple that stood in Jerusalem called the Beit HaMikdash – House of Holiness. In the outer courts the Levitical choirs would sing and the instruments would play, suggesting a grand spectacle of pomp and circumstance. The actual sacrificial act in the Kodesh Kodashim, however, would be carried out in complete silence.

Fortunately, once the Temple was destroyed by the Romans in 70 CE, the Jewish community was ready to move on from this system of vicarious atonement. Rabbis replaced the Kohanim as the leaders of the community, and prayer and mitzvot replaced animal sacrifice. But, just as the minutia of the sacrificial rites had to be observed absolutely according to prescription, lest we incur further guilt, so too subsequently did the words of our mouths have to be uttered with great precision. Otherwise, they would go unheard, or even worse, rejected. Prayer, then, is a serious business. And its evolution and development through the ages, particularly as our community and our reality has evolved and developed, has always been a very serious business.

This past Saturday we were blessed with a brilliant and fascinating presentation by Rabbi Yoel Kahn, our guest scholar for the Rabbi A. Stanley Dreyfus Memorial Lecture. Rabbi Kahn gave us an extraordinary glimpse into the development of three specific prayers of our liturgy, particularly concerned with the changing status of women, non-Jews of one description or another, and those with some sort of disability, in the eyes of those writing and/or funding the prayer books. As the adage goes, “history is written by the winners.” Well, that goes for prayer books as well! In his book, Rabbi Kahn identifies some of the “winners,” and what their various agendas really were. Rabbi Kahn’s book is: The Three Blessings: Boundaries, Censorship and Identity in Jewish Liturgy. He offered to personally autograph copies at the reduced rate of $30 (the list price is $45) to any of our congregants and friends who would like one. If you would like to order a copy from Rabbi Kahn, please send me an email, along with whatever dedication you would like, and he will be delighted to send it to the temple for you.

Eternal Values and Green Ink

Rabbi-Stephen_Samuel_Wise

Rabbi Stephen Samuel Wise

Today is March 17th, known to most of us as St. Patrick’s Day. It is also our congregant Howard Simka’s birthday – Happy Birthday Howard! For many of us in the orbit of the Hebrew Union College – Jewish Institute of Religion [HUC-JIR], however, March 17th is significant to us  the birthday of one of our esteemed past presidents, Rabbi Dr. Stephen S. Wise, z”l. Rabbi Wise founded the Jewish Institute of Religion in New York in 1921. Hebrew Union College was founded in Cincinnati in 1875 by Rabbi Dr. Isaac Mayer Wise (no relation to Stephen). In 1950, the two institutions merged to become the premier institution for the training of Reform rabbis, cantors, educators, and Jewish communal service workers.

The birthday of Isaac Mayer Wise, appropriately considered to be the “father” of American Reform Judaism, was March 29, 1819, in Bavaria. Because March 17th and March 29th are only ten days apart, HUC-JIR designates a day each year that falls in close proximity to both birthdays as “Founders’ Day.” This year, Founders’ Day was celebrated yesterday, on March 16th. In keeping with his unparalleled wit, Stephen Wise always wrote all his documents in green ink as a nod to St. Patrick, perhaps the more famous of the two (though I suppose that depends on whom you’re talking to). And, as an homage to his teacher Stephen Wise, Rabbi Dr. Eugene B. Borowitz, z”l, the dean of modern Jewish theology, also wrote in green ink. I remember the papers I wrote for Dr. Borowitz that were returned with Dr. Borowitz’s characteristically clear and carefully thought out commentary, all laced in green!

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Isaac Mayer Wise

Since we marked Dr. Borowitz’s first yahrzeit a few weeks ago, this Founders’ Day was dedicated to his memory, and a retrospective of the innovative hermeneutic he formulated in 1948 as “Covenant Theology,” just as the world was coming to grips with what had befallen our people in the War, and the astonishing opportunity that awaited us on the eve of statehood. The two speakers at yesterday’s ceremony were Rabbi Dr. David Ellenson, Chancellor Emeritus of HUC-JIR, and Rabbi Dr. Rachel Sabath Beit-Halachmi, National Director of Admissions and Recruitment at HUC-JIR. Both are outstanding scholars of Jewish theology, Dr. Sabath having earned her Ph.D. on “Freedom-in-Covenant: The Gifts and Challenges of Eugene B. Borowitz’s Theological Quest.”

Rabbi Ellenson included in his remarks an excerpt from Dr. Borowitz’s 1990 publication, Exploring Jewish Ethics: Papers on Covenant Responsibility (Wayne State University Press, 1990). In this contentious political climate, particularly amid the battle on Capitol Hill over the Affordable Care Act and/or its replacement, these words seem particularly apt, as Rabbi Ellenson noted. Dr. Borowitz articulated his primary “criterion for measuring the adequacy of a political arrangement.” He wrote:

“Being a Jew who, against the odds, has rather regularly been in synagogues for most of his post-bar-mitzvah life, I have had it drummed into me by repetitive Torah and prophetic readings that a social order is judged by the text cases of the stranger, the orphan, and the widow. . . Or the poor. The Bible believes that we are positively obligated to one another. Hence when people have special needs it is our duty to help them. . . We must not pervert justice for the poor or prevent it from functioning for the stranger, the orphan or the widow. The weak and powerless must not become disenfranchised. But the Bible goes far beyond structural entailments. It prescribes our substantive obligations to others less well-situated or competent. We must plead the case of the widow and the orphan. We must give food and money to the poor. (The nearby poor are our first but not our only responsibility.) We must leave the corner of our fields and what fell in the harvesting for the poor and the stranger who dwells in our gates. We must separate a tithe for the poor. These are not options, warmly recommended to the good-hearted. They are commandments; religious laws of the state in that odd theo-political situation (to borrow and re-direct Buber’s term) which the Bible describes.”

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Rabbi Eugene B Borowitz

I was particularly moved by Dr. Ellenson’s choice of this passage in particular, out of the extraordinary body of writings that Dr. Borowitz bequeathed to us. The reason, in part, was a short, yet stunning statement earlier this week by Massachusetts Congressman Joseph P. Kennedy III, son of Former Congressman Joseph P. Kennedy Jr., and grandson of our own Former New York Senator Robert F. Kennedy, z”l. Mr. Kennedy responded to House Speaker Paul Ryan’s characterization of the Republican plan to repeal the Affordable Care Act as “doing an act of mercy.” At this, Congressman Kennedy ripped into the Speaker, saying:

“I was struck last night by a comment that I heard made by Speaker Ryan, where he called this repeal bill ‘an act of mercy.’ With all due respect to our speaker, he and I must have read different Scripture.

“The one I read calls on us to feed the hungry, to clothe the naked, to shelter the homeless, and to comfort the sick.

“It reminds us that we are judged not by how we treat the powerful, but by how we care for the least among us. Defined in purely secular terms, compassionate treatment for those in distress. It is kindness. It is grace. There is no mercy in a system that makes health care a luxury. There is no mercy in a country that turns their back on those most in need of protection: the elderly, the poor, the sick, and the suffering. There is no mercy in a cold shoulder to the mentally ill.

“This is not an act of mercy. It is an act of malice.”

Joe Kennedy is Irish Catholic. No doubt, today he will celebrate St. Patrick’s Day. We are Jews, and we honor the memories of two of our great teachers who wrote in green ink. But the Torah and the Prophets that we study and cherish are the same. So are the values. So too, are the responsibilities that all of us bear – for each other, and for our country.

Drown Out the Hate

Rabbi Linda Henry Goodman, a UT member and Mindy Sherry, UT’s Director of Youth and Family Engagement at a recent Purim celebration.

Rabbi Linda Henry Goodman, a UT member and Mindy Sherry, UT’s Director of Youth and Family Engagement at a recent Purim celebration.

This Shabbat before the celebration of Purim is known as Shabbat Zachor – the Sabbath of Remembrance. As you know, this year Purim is Saturday night and Sunday, and our celebration at Union Temple will take place this Sunday, 12:30-2:30 PM. It will be an intergenerational celebration, with drinks, food, costumes, the Reading of the Megillah, groggers, prizes, games, music, and an opportunity for all of us to give ourselves two hours of joy. As Americans, we have very serious problems with which to concern ourselves at this troubling time. But, whatever generation you identify with, I hope you will come to the temple on Sunday, and take the opportunity that Judaism gives us to release some tension, even if only for two hours on a Sunday afternoon.

We associate Purim with costumes, hamantaschen, and lots of drinking – and I don’t mean just club soda, assuming we are of age! But perhaps the most recognizable custom is twirling our groggers to blot out the name of Haman, the evil Persian governor who had hatched the plan to annihilate the Jews of Persia. Haman represents not only himself, but in fact, all the evil power grabbers who have focused upon the Jewish people and directed venomous hatred toward us in one form or another throughout our history.

Swastikas on Jewish property, bomb threats to Jewish Community Centers and institutions, gunshots through synagogue windows, skinheads and Neo-Nazi fervor. These and more are not merely remnants of days gone by, before America had matured beyond the anti-Semitism and bigotry that were undercurrents within our society. These are the new reality of today – right now – in America.

It is particularly ironic that one of the latest bomb scares came to the ADL in New York – the Anti-Defamation League. The ADL was founded in 1913 as an organization dedicated to stopping the defamation of the Jewish people, and securing justice and fair treatment for all people, and fighting against prejudice in all forms, for the benefit of all who would ever be subjected to it.

nmajhThis year, we can look at all the noisemaking on Purim with an added significance. We can blot out the name of Haman, of course. But we can also symbolically blot out all hatred and bigotry, anti-Semitism, racism, misogyny, homophobia, and xenophobia, which are blights upon our nation, and which threaten our dream of freedom, democracy, security and respect for all people.

We took a congregational trip to Philadelphia a few years ago, to visit the National Museum of American Jewish History. The message of the museum is clear. Virtually from our arrival on these shores, Jews have been in the forefront of every movement of social, political, and cultural change in this country. America without the Jews, and Jews without America, are both unthinkable equations. This is our country, and will not let hate mongers and bigots take it away. On Purim this year, we will stand up, we will dance, we will shout, twirl our groggers, and eat as many hamantaschen as we can stand, in our ongoing defiance of hatred, and our ongoing quest for justice and right.

Town Hall Meeting

Our Torah portion this week, Mishpatim, sets forth a framework of laws whose purpose it was to create a fair and just society, within which everyone could live a good life, in security and peace. It is perhaps with a note of irony that we are reading this portion during this week, when, virtually all over our country, Americans have been gathering in auditoriums, houses of worship, colleges and meeting halls of all kinds, for “town hall” meetings with their Senators and Congressional Representatives, to demand that America live up to the American dream of a fair and just society for all. On Wednesday evening, Union Temple was filled to the gills with people of all racial, religious, and ethnic backgrounds and sexual orientations, to hear from Congresswoman Yvette Clarke, and a panel of experts on the environment, immigration law, the ACLU, health care, and Planned Parenthood, for a reaffirmation of our democratic values as Americans, and how to go forward during this oppressive administration, to make sure that we are protected and that our values are promulgated. We were delighted to be able to offer our congregation as a venue for this important gathering.

I was honored to be asked by Representative Clarke to deliver the invocation.  These were my remarks:

“The portion of the Torah that the entire Jewish world is reading during this week includes one of the foundational precepts of our entire tradition: “You shall not oppress the stranger, for you were strangers in the land of Egypt.” No fewer than thirty-six times does the Torah repeat this admonition: “You know the heart of the stranger, for you were strangers in the land of Egypt.”

For Jews, it is out of our historical experience of bondage, of degradation, of being outsiders, that we are commanded to stand up, now as a free people in this world, and do better; to pursue justice, to create a society of fairness, to treat other people with compassion and respect, no matter what they look like, whom they love, or where they come from. And I needn’t remind you, my friends, that if there is one people who should know the feelings of the stranger, the outsider, the disadvantaged, it is we, the Jews – the driven of the earth. And thus it is we who are charged with the responsibility to do better. And we believe that not only we, but every human being, regardless of our religious beliefs or affiliations, regardless of our station in life; that every one of us has the capacity to do better. It is a fundamental optimism with which we approach our responsibilities in this world.

We are here this evening – all of us, of different backgrounds and traditions – we are here out of our belief that our country has the capacity to do better; to create a more just and compassionate society. This is our mission – to create a society of fairness and equality, of kindness and compassion, of justice, and of peace.

Yet above all, we understand that the responsibility of bringing our mission to fruition rests squarely upon our shoulders. And so we stand this evening, shoulder to shoulder, together with Congresswoman Clarke, and all her of colleagues – to realize the full promise of the American dream. May we go forward with courage, and strength, as we walk together in peace.”

The Fifth Commandment

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Iron arrowhead that was found in Israel.

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.”

The Voice of a Woman – Again!

What a week for us to be celebrating Shabbat Shira, the Sabbath of Song! The name of the Shabbat derives from our reading of The Song of the Sea, in Chapter 15 of Exodus. Moses begins the song by leading the Children of Israel in praise as they cross the Sea of Reeds on dry land. But the song ends with Miriam, who specifically leads the women in song, as she takes up her timbrel and sings. Particularly because of this, the song is also known as The Song of Miriam. Miriam the prophetess of Israel raises her voice in praise and in leadership. The voice of a woman is thus elevated and revered.

Unfortunately, there are many who have attempted to silence the voices of women through the ages. I’ve written on previous occasions about the way in which this has played itself out at the Western Wall for almost three decades now. On January 11, the Israeli Supreme Court challenged the ultra-Orthodox authority of the Wall, bringing women one step closer to establishing full rights to hold prayer services, wear talitot, and read the Torah at the Women’s Section of Western Wall.

This week, however, we witnessed the voice of a woman being silenced in a different, yet all too similar, context. On Monday evening, Senator Mitch McConnell and Senate Republicans publicly silenced the voice of Massachusetts Senator Elizabeth Warren, as she rose to bring the voice of another woman to the floor, as the Senate confirmation hearing of Senator Jeffrey Sessions for the office of US Attorney General ensued. That woman was the late Coretta Scott King, who wrote a letter some 30 years ago, testifying as to manifestations of racial bigotry implicit in the actions and statements of Mr. Sessions. This was during the confirmation hearing for a federal judgeship, for which he was ultimately voted down. This time, Senator McConnell invoked a little-known rule that is virtually never used, to silence the voice of Senator Warren, who was unceremoniously told to sit down and be quiet by Montana Senator Steven Daines, who was presiding over the Senate at that moment.

For the moment, I will leave aside the content of Coretta Scott King’s letter. While it is still relevant, the fact is that the issue is now moot, in light of the Senate’s confirmation of Mr. Sessions as Attorney General of the United States. What I will react to, however, is the appalling behavior of Senators McConnell and Daines, who, for all intents and purposes, told a woman senator on the Senate floor to sit down and shut up. There was little doubt in my mind that the ultimate effect of the ruling was driven by an undercurrent of misogyny. Oh yes, partisan politics came into play as well. But the optics of a woman on the floor of the Senate challenging the majority, and ultimately, challenging the President, being silenced in the middle of her statement and told to sit down, I believe, spoke louder than any statement could. Subsequent to this outrage, no fewer than four of Senator Warren’s male colleagues stood up and read Coretta Scott King’s letter.

The voice of a woman, as it channeled the voice of another woman. . . two women, strong and resolute, standing up to power. . . I believe that both Senators McConnell and Daines understood the power of these women’s voices, and that is precisely why they resorted to this cowardly tactic to silence them. But these women will not be silenced. Neither will women all across America, who understand and embrace the values of fairness and equality; of justice; and respect for human dignity.

Senator McConnell offered this by way of explaining his actions: “(Senator Warren) was warned, she was given an explanation, nevertheless, she persisted.” Yes, Mr. McConnell, she persisted. This morning Sec’y Hillary Clinton tweeted: “She persisted. So must we all.”

Thank you, Senator McConnell, for our new battle cry. No, we will not sit down and shut up. We will stand up, and continue to raise our voices!

We All Come From Somewhere

Abraham_Journeying_into_the_Land_of_Canaan-dore

“Abraham Goes to the Land of Canaan,” Gustave Doré, 1866.

We are following the painful story of our people’s enslavement in Egypt, and the resistance that Moses and Aaron will now begin to mount against Pharaoh, as messengers of God. One of the most common designations of our ancestors in the Bible, particularly here in Exodus, is Ivrim – Hebrews. Here is the “short answer,” as it were, for the meaning of this term, particularly as it pertains to this chapter in our people’s history. While it also becomes a specific linguistic designation, the root עבר – ‘a-v-r – actually refers to someone from “the other side.” In the Book of Genesis, Avram is referred to as Avram Ha’Ivri – Avram the Hebrew, or more literally, Avram, the one from the other side.”

We know, of course, that as Joseph arrived in Egypt generations earlier, it was known that he was an Ivri, but he was elevated to a position of great power in the Egyptian court because of his prescient abilities, and ultimately saved Egypt from the famine that had engulfed Canaan and the surrounding area. Joseph’s family – his brothers, his father, and all their descendants – were welcomed into Egypt and lived there in peace. But then, as we read two weeks ago, “a new king arose in Egypt who did not know Joseph,” and set about to oppress and enslave his descendants. But then God sent Moses and Aaron to warn Pharaoh, and eventually saved our ancestors from Egyptian bondage through a great Exodus and eventual Redemption.

But in fact, the cold reality is that we left Egypt as refugees. Our life was embittered and intolerable, and we had to leave that place and set out with the hope of a new life ahead.

I needn’t belabor the point. Of all people who are excruciatingly well acquainted with the plight of refugees in the world, it is we – the Jews. Virtually throughout our long history as a people we have suffered through dislocation, disorientation, and loss, which generally accompany the experience of fleeing from one place and seeking refuge in another. The United States of America has been a haven of protection and comfort for those seeking protection, and a better life for themselves and their families. Now, we are witnessing an assault upon that which our country has always represented as a country of immigrants. The assault is coming from the highest office in our land – the Oval Office. It is intolerable, and we will have to continue to rise up against it until it stops.

At our Shabbat service this Friday evening, we will celebrate our lives as descendants of immigrants, and in some cases, as immigrants ourselves. We will remember our ancestors, and where they came from, as we echo the theme “We All Come From Somewhere!” I hope you will join us for First Friday Family Shabbat, 6:30PM, followed by pot luck dinner, to celebrate the “gorgeous mosaic” that we are as Americans.

In the Footsteps of Heroic Women

Last week we began our reading of the Book of Exodus, and the beginning of our enslavement in Egypt. Moses is undoubtedly the most preeminent figure in the story as it unfolds, and indeed, henceforth through to the end of the Torah. Nevertheless, it could be argued that the most heroic figures of last week’s portion are women: Yocheved, the mother of Moses; Miriam, Moses’ sister; and the two midwives, Shifra and Puah. The cruel and despotic Pharaoh orders all Hebrew baby boys to be thrown into the Nile to drown, lest someday they rise up in combat against him. Shifra and Puah carry out their own personal resistance to this brutality by deliberately saving the Hebrew baby boys. When Yocheved gives birth to a baby boy, she hides him for a short while, but then takes desperate measures to save him. She places him in a wicker basket, wraps him in swaddling cloth, and enlists her daughter Miriam to follow him and watch over him as he floats down the river. He is found by the daughter of Pharaoh who pulls him out of the Nile and adopts him. Miriam volunteers to “find” her a wet nurse, and “finds” Yocheved, making it possible for Moses to live with his own family for a time. And thus in addition to the four women I have mentioned, we must mention the daughter of Pharaoh, known in the Midrashic tradition as “Bityah.” While she knew the baby was a Hebrew, she participated in saving him, and went on to raise him as her own beloved son.

The salvation of the Children of Israel begins with women – women who are not afraid to stand up to the power and brutality of Pharaoh.
This past Saturday was a remarkable day indeed. On the very Shabbat when we were reading the stories of Yocheved, Miriam, Shifra, Puah, and Bityah, a great “Women’s March” took place all over our country, and all over the world – millions of women, and men as well, marching shoulder to shoulder – to rise up against the intimidation and wrong-headed policies of the newly-installed Trump presidency.

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Women’s March in Washington D.C. 2017. Courtesy Wikimedia

(There were even 30 people marching in Antarctica!) A group of us left together from Union Temple after services and took the subway to East 14th Street in Manhattan, where we met up with several hundred Jews from the Downtown Kehilah, a consortium of liberal congregations in Lower Manhattan. We marched together up 2nd Avenue to 42nd Street, where we joined some 400,000 of our fellow New Yorkers in an unbelievable throng that stretched all across 42nd Street and then up 5th Avenue to Trump Tower. While we may have lost an election, we have not lost our values. The message was clear: we intend to uphold our values and our rights, and fight tooth and nail against those who would seek to undermine them.

Lest we forget, the day after the march, Sunday, January 22, was the anniversary of Roe v. Wade, the Supreme Court decision legalizing abortion in the United States. The decision put an end to underground networks and back-alley butchers, unwanted pregnancies, and risks to the physical and/or mental well-being of women and girls all over our country. Decisions over women’s reproductive lives were no longer the domain of elected officials, but rather the domain of women themselves – in consultation with their doctors and medical professionals, and, when appropriate, with their families and members of clergy. But the government is once again taking aim at the gamut of women’s health issues, particularly when it comes to reproductive choice. And while now the federal government is key, the state houses are critical as well, regarding the statutes in the health codes and criminal codes of individual states.

Here’s one way we New Yorkers can stand up to this now more imminent threat to women’s rights and integrity. As I have announced previously, on Monday, January 30, I am going to be in Albany at a Day of Action coordinated by Family Planning Advocates (FPA) in cooperation with Planned Parenthood of New York. I am a member of FPA’s Concerned Clergy for Choice. There is still a small window of opportunity for you to attend this important day of education and lobbying the members of the Assembly and State Senate. The information follows. I hope you will decide to attend, as we walk in the footsteps of the heroines of our people.