Posted by Rabbi John Rosove
This is a deeply moving statement of Jewish identity by a young Jew, Andrew Lustig, in poetic rhythm. I do not know Andrew, but I love what he has created here. If you are moved as I was, please share it with your college friends and 20 somethings and 30 somethings and 90 somethings. It will make your day and cause you to renew your faith and hope in our people’s future with young Jews such as Andrew.
Thanks to my friend Jacob Perlin for sharing it with me, who, (along with his new wife Kat) and their friends, inspire me also about the Jewish future.
Note: I begin my Sabbatical leave today and will journey to Israel on Wednesday to study on Ulpan to enhance my conversational Hebrew. I may or may not post before leaving, but once there I will share reflections from time to time on this blog about being there.
Kol tuv lachem!
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January 26, 2012 | 6:24 pm
Posted by Rabbi John Rosove
“I had a dream, which was not all a dream.
The bright sun was extinguish’d, and the stars
Did wander darkling in the eternal space,
Rayless, and pathless, and the icy earth
Swung blind and blackening in the moonless air;
Morn came, and went and came, and brought no day,
And [people] forgot their passions in the dread
Of this desolation; and all hearts
Were chill’d into a selfish prayer for light:…”
Lord Byron describes well what must have been in the hearts of the Egyptians when the 9th plague of darkness befell them, as described in this week’s Torah portion Bo.
This was not an ordinary darkness. So dense it was that a person couldn’t see the hand in front of his face and if he/she moved would trip over the darkness.
The Midrash says that this darkness (choshech) wasn’t of the natural world. It wasn’t as a consequence of a solar eclipse or a moonless night. While it oppressed the Egyptians, the sun and universe operated normally everywhere else. It was as if each Egyptian was imprisoned in a black box of isolation, requisite punishment for their cruelty. This darkness catapulted the Egyptians back to a time before the creation when “darkness covered the face of the deep.” (Genesis 1:2)
From whence did it come? And what did it mean? In Psalms (105:28) it is said; Shalach choshech va-yach’shich – “God sent darkness and it became dark.” In our portion God instructs Moses; N’tei yad’cha al ha-shamayim vi-hi choshech… - “Hold your arm over the sky that there may be darkness upon the land of Egypt, a darkness that can be touched.” (Exodus 10:21) This darkness reflected the debased spiritual and moral condition of the Egyptians.
The Psalms tell us something else as well; Yashet choshech sitro s’vi-vo-tav sukato - “He makes darkness be His screen round about Him,” (18:12) suggesting that the spiritual light that abides at the very core of existence is always hidden and could never enter the Egyptian heart. That same light, however, shone in all the Israelite dwellings. In its pure form this light was so powerful that no one could see it and live. It is said that every angel and human being are able to receive only a very small measure of this Divine glow, each according to our spiritual capacity and development.
The Kabbalist Rabbeinu Bachya ben Asher (14th century Spain) taught that God shut down every Egyptian’s antenna so that none could receive these Godly light-waves and therefore not interfere with the Source of its transmission. But the Israelite antennae were open.
What does all this mean for us?
It is a certainty that each of us will suffer a broken heart once or more in our lives. Some of us bear chronic biochemical imbalances that need medical attention. All of us need love and support when we or our loved ones become ill, divorce, suffer the death of dear ones, the loss of jobs and income. Every loss casts a darkness upon the human soul.
Rabbi Isaac Meir Alter (19th century Poland) taught that the worst darkness of all is that blindness in which one person will not “see another,” and will refuse to look upon another’s misery and lend a hand. Such a person is incapable of “rising from his/her place,” that is, of growing in heart and soul.
Rabbi Yochanan taught that every eye has an area of white and black. We might think that the human being sees out of the white part. But no! We see out of the black part, which means when we’re in the dark we’re capable of seeing what’s in the light, but when we’re in the light we can’t see what’s in the dark. (Yalkut Shimoni 378).
In other words, there is always hope out of darkness, and there is always light when we think there is none.
In Egypt, wherever Jews went light went with them because the light was in them. That is what it means to be a Jew - to live in the light, to be a light to others and to hope.
January 25, 2012 | 6:12 am
Posted by Rabbi John Rosove
As the gender wars heat up between Israeli ultra-Orthodox Jews and the rest of Israeli society, the Israeli Defense Forces has become the newest and most dangerous battle ground.
Traditional rabbinic law has a prohibition known as Kol Isha (lit. “the woman’s voice”) based on a verse from the Song of Songs 2:14 (“For your voice is sweet – arev - and your appearance pleasant - naveh”). Turning that verse inside out in order to protect the male gender from the allure of a female voice and, Heaven forefend, the transgression of the laws of ervah (“nakedness”), a man was prohibited from praying or studying Torah in the presence of a singing woman.
I remember leading a funeral years back of a long time friend and synagogue member with my colleague, Cantor Aviva Rosenbloom (who was known in our congregation as our own “nightingale”). Sitting in the back of the chapel was a black-hat Orthodox Jew, and every time Aviva began to sing from the Psalms and finally the Eil Maleh Rachamim (the Memorial prayer) he walked out of the chapel. In and out, in and out he went. We both shrugged. No big deal. In America, he can do as he pleased, as silly as both Aviva and I considered his adherence to this particular ancient prohibition.
However, for those living in the state of Israel today, the battle of the sexes does not abate. Indeed, it is getting worse and kol isha is the new point of contention.
Last September nine religious soldiers, in obedience to the kol isha prohibition, walked out of a mandatory Israel Defense Forces training course because it included women’s singing. An IDF committee was formed to study the issue and bring back a recommendation about how to handle this military insubordination in light of religious law. The decision? The army required all soldiers to remain at these mandatory training sessions regardless of the kol isha prohibition.
The official hareidi Orthodox reaction was swift. Rabbi Elyakim Levanon, a leader of Elon Moreh Hesder Yeshivah, which sends students to the IDF (more and more orthodox Jews are, at last, entering the Israeli military) advised soldiers to “choose death” because requiring them to listen to a woman’s voice is a “coercive order against Judaism.” Death!
Traditionally, there are three mitzvot that tradition prohibits a person to transgress even if it means death: Idolatry, Adultery, and Murder. These extremist rabbis have extended listening to a woman sing to the category of adultery.
Clearly, the lack of an Israeli constitution with a separation clause is increasingly problematic for Israeli democracy and society as a whole (see Hiddush, an Israeli organization fighting for religious freedom and equality – led by Reform Rabbi Uri Regev). The tension between the most conservative and reactionary interpretation of halacha (traditional Jewish law, which is an historically liberal and dynamic process of decision-making) versus the laws of the state of Israel, is now threatening the rule of law and Israeli democracy itself.
This article posted this week on “Jewish Ideas Daily” is worth reading. I recommend subscribing to this site as well.
January 22, 2012 | 10:17 am
Posted by Rabbi John Rosove
Thankfully, we living in California have been spared the most recent barrage of SuperPac political advertising and candidate trashing of each other. Unless we read the national press we have also been spared the right wing’s wanton distortion of the truth of President Obama’s record and what he inherited upon assuming office three years ago, as well as the candidates’ pandering to the nation’s very worst angels of greed, self-interest, arrogance, aggression, self-justification, racism, homophobia, misogyny, and xenophobia.
In listening to the lies and distortions that daily pour out of the candidates’ mouths it would be natural for decent people to run far from politics. That a two time admitted adulterer and hypocrite and an unrepentant corporate raider who has not a clue about what the other 99% of America has to deal with are the two leading candidates of the Republican presidential contest is enough to make any decent person despair.
Plato reminds us, however, that “The penalty that good [people] pay for not being interested in politics is to be governed by [those] worse than themselves.”
Pericles adds, “Just because you do not take an interest in politics doesn’t mean politics won’t take an interest in you.”
Rather than run away, each of us has to become even more engaged. If we run then we deserve whoever we get.
January 20, 2012 | 6:05 am
Posted by Rabbi John Rosove
This past week I was talking with a good friend and colleague when he said, “John - I’ve been really irritable lately. Everything people do and say bothers me.”
I asked if anything particular was wrong. “No. Everything is fine,” he said. His marriage is happy and strong, his children well, and his work meaningful.
“Yet, I feel so impatient all the time. Things that normally don’t bother me now do.”
Knowing the way he works I suggested that he was exhausted. “Perhaps,” he said, “but I don’t feel any more tired than normal!”
That’s the rub. My friend’s “normal” isn’t normal at all. Though he does what many rabbis do, such work can be overwhelming. When I spelled it out for him, he acknowledged that I was probably right.
Certainly, the rabbinate isn’t the only occupation that exhausts its practitioners. No one is immune.
In this week’s Torah portion Vaeira (Exodus 6:2-10:1) we see the deleterious impact that relentless demands can have upon us.
The pivotal scene puts Moses talking with God a second time. He and Aaron had just appeared before Pharaoh to demand the people’s liberation. But, every request turned Pharaoh’s heart harder and he increased their work-load and their sufferings.
God responds by promising the people the greatest reward:
“I will redeem you with an outstretched arm and through extraordinary chastisements. And I will take you to be My people, and I will be your God. And you shall know that I, the Lord, am your God who freed you from the labors of the Egyptians. I will bring you into the land which I swore to give to Abraham, Isaac and Jacob, and I will give it to you for a possession, I the Lord.” (Exodus 6:6-8)
Then, we read, Vay’da-beir Moshe ken el b’nai Yisraeil v’lo sha-mu el Moshe mi-kotzer ruach u-mei-avodah kashah.” “When Moses told this to the Israelites, they would not listen to Moses, mi-kotzer ruach” (Lit. “because of shortness of breath”). What is its meaning?
Rashi comments that “the people didn’t accept consolation [i.e. Moses’ message of their impending redemption] for they were too much under stress.” All hope had left them. Abraham ibn Ezra translated mi-kotzer ruach to mean that the people were “impatient,” short-tempered and fatigued and incapable of sensing a higher purpose in their lives.
Though we are no longer “slaves” in this classic sense, our schedules can control us, people to whom we’ve given over too much influence of our lives can oppress us, obligations we’ve taken on can weigh us down, and the legitimate needs of others (our spouses, children, parents, friends and colleagues) can burden us.
When we feel over-burdened our spirits are afflicted and our creativity is diminished.
This past week in another blog I reflected on the work of Daniel Pink in
A Whole New Mind: Why Right-brainers Will Rule the Future
and the importance of our nurturing our solitude as a means in stimulating the creative impulse and restoring balance in our lives. I refer you to that blog now.
January 19, 2012 | 7:01 am
Posted by Rabbi John Rosove
In November I was invited to become a member of the Host Committee for a Gala Fundraising event sponsored by the American Israel Public Affairs Committee in Los Angeles in February, 2012. I have declined the invitation, with a heavy heart, and when the Southern Pacific Synagogue Initiative Director of AIPAC invited me to speak with him about why, I wrote this letter and welcomed a follow-up conversation with him. I wanted you to see an edited version of that letter.
I welcome the opportunity to meet and begin a conversation with you. Thank you for the offer and outreach.
By way of introduction, my involvement with AIPAC goes back to the 1980s. I was very friendly with Tom Dine (one of the first Executive Directors of AIPAC) who was a congregant when I served at Washington Hebrew Congregation in D.C. in the mid-80s. I have always been respectful and appreciative of AIPAC and its multitude of contributions to the security of the State of Israel through its advocacy in Washington.
One issue for me which keeps me from signing on as a member of the host committee is that too many people involved with AIPAC have become intolerant of American Jewish diversity and uncritical of Israel’s government policies that are undemocratic and reflective of extremist nationalism. For AIPAC (and for that matter, for any pro-Israel Jewish organization) to say nothing is essentially to give tacit support to those undemocratic forces within the government and Israeli society that run counter to the principles articulated in Israel’s own Declaration of Independence calling for a just, democratic society that includes all citizens of the Jewish State.
That is not the only difficulty I have, however. The refusal of AIPAC leadership to meet with J Street leadership, to join together as two pro-Israel organizations when there is consensus on a particular issue, or even to enter into a public debate with J Street President Jeremy ben-Ami about the differences between AIPAC and J Street in their respective approaches to American Jewish politics in Washington, D.C. vis a vis Israel does not serve the cause of Israel as a vital democracy and adds fuel to the flames of many Republican leaders in Congress and their Jewish pro-Israel supporters who seek to make Israel a wedge issue in American politics for political gain. This has never before happened in the 63 year history of the State of Israel vis a vis the American Jewish community.
I believe AIPAC could do much to change this negative and divisive atmosphere by addressing these undemocratic and intolerant trends directly and publicly, but it declines to do so. Remaining quiet is not good for Israel or for the American Jewish community.
Having said this, please understand my own Zionist and pro-Israel background and thinking. I am a national Vice President of the Association of Reform Zionists of America (ARZA), supportive of the Israel Movement for Progressive Judaism (IMPJ), am a member of the Advisory Board of the Daniels Center of Tel Aviv, and have assisted as a congregational rabbi at my own synagogue in helping our Israeli Reform brothers and sisters build two Reform synagogue centers in Israel (Kehillat Mevasseret Zion and Congregation Darchei Noam in Ramat Hasharon). I take missions of my congregants to Israel every two or three years. My synagogue Day School has a 3 year exchange program with the Tzahalah Elementary School (in north Tel Aviv) as part of the LA-Tel Aviv partnership. I have raised millions of dollars for State of Israel Bonds. And I am an active member of the Rabbinic Cabinet of J Street, though I have not always agreed with every position that J Street has taken.
J Street, in my view, is essentially correct in its approach to Congress and Israel, that we American Jews have both a duty to support Israel as a pluralistic democracy that champions human rights and civil liberties, as well as supporting all efforts that will bring about an end-of-conflict solution to the Israeli-Palestinian conflict that results in two-states for two-peoples living side by side in peace and security. I agree with J Street’s position, as well, that pro-Israel American Jewish supporters must be free to criticize Israel’s government (arguably the most right-wing extremist government in the history of the Jewish State) without fear of being placed in cherem (excommunication and pariah status) when it acts in ways that we, as American Zionists and lovers of the Jewish State, believe do not support a peaceful and secure two-state resolution and compromise with the Palestinians.
If you are interested, please read my Rosh Hashanah morning sermon this past High Holiday season which is posted on my synagogue’s web-site to learn what is behind my thinking about Israel, her security and liberal Zionist values.
This is why I have declined to be an active supporter of AIPAC, though again, I am grateful and appreciative of AIPAC for its many years of past advocacy for Israel in our nation’s capital. If you feel comfortable I ask that you share this letter with AIPAC leadership in Washington, D.C.
Rabbi John Rosove
Senior Rabbi - Temple Israel of Hollywood
[Note: It is now the end of January and I have not heard back from the local leadership of AIPAC.]
January 16, 2012 | 10:45 am
Posted by Rabbi John Rosove
Six years ago Daniel Pink published A Whole New Mind: Why Right-brainers Will Rule the Future. There he made the case that in business, manufacturing, construction, law, medicine, the sciences, education, religion, and the arts creativity will be the competitive difference that distinguishes one thing from another.
A key requirement of creativity is the need for solitude, as discussed by Susan Cain in her thoughtful piece this past weekend (“The Rise of the New Groupthink,” NY Times, Sunday Review, p. 1).
Ms. Cain writes:
“...most humans have two contradictory impulses: we love and need one another, yet we crave privacy and autonomy. To harness the energy that fuels both these drives, we need to move beyond the new groupthink and embrace a more nuanced approach to creativity and learning. Our offices should encourage casual, cafe-style interactions, but allow people to disappear into personalized, private spaces when they want to be alone. Our schools should teach children to work with others, but also to work on their own for sustained periods of time. And we must recognize that introverts…need extra quiet and privacy to do their best work.”
For me, almost nothing creative comes when I am working in my synagogue office. To make matters more difficult I deliberately leave my door open because I want to send the message that I am accessible and welcome all comers. Yes, I can get certain kinds of work accomplished even with this open-door policy, but almost nothing new or inspirational will come to me in that environment. Creativity happens for me at home when I’m alone studying, reading, thinking, and writing. Creative ideas also come during worship services, when I’m teaching, listening to others teach, and during pastoral counseling when two hearts, minds and souls are engaged with each other.
The novelist and Nobel laureate Pearl S. Buck wrote:
“The truly creative mind in any field is no more than this: A human creature born abnormally, inhumanly sensitive. To him… a touch is a blow, a sound is a noise, a misfortune is a tragedy, a joy is an ecstasy, a friend is a lover, a lover is a god, and failure is death. Add to this cruelly delicate organism the overpowering necessity to create, create, create—so that without the creating of music or poetry or books or buildings or something of meaning, his very breath is cut off from him. She must create, must pour out creation. By some strange, unknown, inward urgency she is not really alive unless she is creating.”
Though artists are special human beings whose sensitivity and talent are more exquisitely developed and tuned to their environment than the rest of us, we all have the capacity to create and that creativity can come in a multitude of ways. Yet, we are, most of us, deluged with too much noise, too much interaction with others, and we are plagued by intellectual, emotional, psychological, and spiritual fragmentation and exhaustion that stops creativity altogether. As individuals and a community, this state of being is deadly and self-destructive. We need to be able to encourage ourselves and our institutions to create environments that (as my teacher Rabbi Larry Hoffman has recently written) “catalyze the greatness within us and within our people by encouraging brilliance, supporting genius and rewarding excellence” in every arena.
To begin, we need to reclaim solitude as a necessary element of our lives, and then when we reemerge, energized and inspired, we need to find ways to share our gifts.
In two weeks beginning on January 29 my congregation has granted me Sabbatical leave that I will take in two pieces over the next 18 months. I will return from the first segment in mid-April. The remainder will be in the Fall and Winter of 2012-2013.
In this first period I will be traveling to Israel (leaving on February 1) to study on Ulpan in Jerusalem in order to improve my spoken Hebrew and comprehension. When I return home I look forward to quiet and uninterrupted time to read, study and write. I will most likely continue to post here from both Israel and home during that time.
I am grateful to Temple Israel of Hollywood for this time away.
January 15, 2012 | 7:42 am
Posted by Rabbi Dow Marmur
Rabbi Dow Marmur is one of the most insightful and incisive thinkers about the current Israeli situation I know. He is the retired Senior Rabbi of Holy Blossom Synagogue in Toronto and is a former President of the World Union for Progressive Judaism (WUPJ) in Jerusalem. He spends most of his time living in Jerusalem where his son, Rabbi Michael Marmur (Provost of HUC-JIR, and a brilliant scholar in his own right) and his family live.
Dow gave me permission to post the following piece both here and on my personal blog (Rabbi John Rosove’s Blog). It concerns Israel and Iran and the politics and dangers of engagement. Rabbi Marmur gives no solutions. He only describes what is obviously an impossible situation with real-life consequences for the State of Israel, the Jewish people and the entire Middle East.
If you’re an optimist you may decide to interpret the comings and goings of the US and Israeli generals as yet another way to intimidate Iran and prevent it from manufacturing nuclear arms. If, on the other hand, you’re a pessimist, you may conclude that the frequent contacts between Israeli and American top brass, reported daily in the media, are preparations for a US supported Israeli attack on Iran’s nuclear facilities.
If such an attack takes place, it won’t be a short and sharp operation like Entebbe, but a prolonged military struggle between Israel and Iran that may also involve other states. The missiles are bound to cause incalculable damage in both countries. Israelis may have to face bad times. Those of us who have family members in combat units – our grandson is in one of them – have additional reasons to fret.
And then there’s the political fallout. The present US-Israel brinkmanship probably enjoys the support of opposition forces in Iran. A direct attack on Iran, even if it’s “only” its nuclear facilities (some of which are reported to be immune from air strikes), will unite that country and force the Iranian internal opposition at best to lie very low, but more likely to abandon its struggle and join the calls for national solidarity.
Though the above are only empty speculations in the absence of solid evidence – the media spread more dread than shed light on the situation – the Israeli military is bound to be aware of the grim consequences, although we know from history that many fateful decisions are made despite sober factual evidence to the contrary. Yet it’s reasonable to assume that even trigger happy generals and politicians who yearn to go down in history as heroes won’t risk the future of the country a la the biblical Samson.
That assumption prompts the question: So why are they scaring us so much?
In the belief that all politics is really domestic, it’s not unreasonable to answer the question by pointing to the need of Netanyahu and at least the majority of his cabinet ministers to divert attention from the many internal problems the country is facing by pointing to the real danger, namely Iran, in comparison to which the other issues pale into insignificance and can be put off for better times.
As I once heard Ehud Barak (when he was still in opposition) say about discrimination of Reform Judaism in Israel: “The issue is indeed important, but it’s not urgent.” Politicians have ways of acknowledging problems as important without trying to deal with them by deeming them not to be urgent in comparison to more immediate threats. Thus the stalled peace process, gross economic inequality, discrimination of minorities, the growing militancy of settlers and haredim, the attempt to clip the wings of the Supreme Court, the emergence of new political forces etc. etc. can all be acknowledged as very important and yet left to their own devices with Iran as the excuse.
Not unexpectedly, this page doesn’t even attempt to come to a conclusion. It only seeks to report on the confusion that most of us in Israel have to deal with and the frustration at not being helped by those who should be in the know.
When neither pessimism nor optimism can be vindicated, all that’s left is to go about one’s daily life in as normal a fashion as possible – and to hope. Because it’s inconceivable that anybody in Israel or the United States would wish to gamble with the future of the Jewish state, continuing to hope for its peace and security makes good sense.
Jerusalem 15.1.12 Dow Marmur