Tag Archives: Israel

The Sinkholes of Grief and the Ponds of Hope – Toledot 5779

If you have been to the area around the Dead Sea in the last few years, you may have noticed a relatively new phenomenon: large sink-holes have appeared close to the current shoreline. Our guide told us that there are as many as 6,000 of them.

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As our Beth Shalom group was on the bus this past Tuesday, headed from Jerusalem to Masada, we saw many such sink-holes. They are the result of the Dead Sea’s rate of evaporation, abetted by the rate of consumption of water by both Israel and Jordan. Areas from which the water has receded have underground pockets of salts, and when it rains, fresh water dissolves those salts, leaving empty holes under the exposed area, and then the ground above collapses. There is an area near Ein Gedi where the road actually collapsed into a sink-hole. Israeli transportation engineers anticipated it and built a bypass before it collapsed, and are apparently monitoring the rest of the road for similar problems.

Ladies and gentlemen, we are celebrating today that a young woman has come into direct relationship with the mitzvot of Jewish life. As she stood here today and demonstrated her entry into Jewish adulthood by being called to the Torah in the presence of her family, friends, and community, we are all filled with joy and pride. The cycle of life continues.

But we are also still in sheloshim, the 30-day mourning period following burial, and our community is still grieving today, and we must acknowledge that. Even though sheloshim is a less-intense time than shiv’ah, many of us are nonetheless still wrought with emotion.

Something has become quite clear to me in the past two weeks, and that is that we all respond to grief differently.

Some respond by wailing.

Some respond in anger.

Some respond in panic.

Some respond by clamming up.

Some respond by calling out.

Some respond by pointing fingers.

Some respond with a call to action, and some retreat.

Some of us fell into sink-holes two weeks ago, and have not yet emerged. And some of us are still waiting on the loose ground on top, not knowing when it will collapse. Some of us have already crawled out onto safe, stable land.

Our responses vary with our personalities, of course. Parashat Toledot, which Elana taught us something about earlier, details ways in which Ya’aqov and Esav are quite different: Ya’aqov is mild-mannered; he likes to cook, to hang around in the tent. He’s something of a homebody, his mother’s son. He is reasoned and strategic, and willing to deceive to get his way.

His brother Esav, meanwhile, is described in almost brutish terms; he is a hunter who likes meat, he’s covered with hair, he is impulsive. Esav is favored by their father Yitzhaq. With Esav, what you see is what you get. Elsewhere, the Torah reveals to us traits of other main characters: Moshe is a strong leader who has anger management issues; Abraham is a gracious and faithful host who argues with God; Sarah is brave and tenacious, but laughs at the wrong time; Aaron is holy and speaks well, yet he acquiesces when he should stand up strong.

These characters are templates for humanity; we see in ourselves, and in the palette of human expression, many of these personality features. And many of them are present in how we have responded to the attack of two weeks ago.

The Jewish mourning customs are the best around for managing grief, however it is expressed, because they acknowledge that our responses to grief reflect our personalities. One of the customs of shiv’ah is that, when visiting avelim, mourners, in their homes, we do not address them directly; we wait for the bereaved person to speak first. That way, we give space for the avelim to do what’s best for them. If they want to talk, they talk. If they want to sit there in silence, then we let them do that, and sit by patiently. If they want to cry, they cry. If they want comfort, we hold them tight. If they want to be alone, we leave them alone. It is within that framework of allowing the avel to fashion his or her own response to grief that we acknowledge their humanity.

I want to share with you a piece of wisdom that Rabbi Yolkut at Congregation Poale Zedeck brought to his community last Shabbat. It’s from the Shulhan Arukh, the authoritative 16th-century codification of Jewish law.

Last week, we visited the synagogue and beit midrash / study hall of Rabbi Yosef Karo, the primary author of the Shulhan Arukh, in the northern city of Tzfat. In his portion of the book, Rabbi Karo documents the Sephardic practice of his time. Rabbi Moshe Isserles, living contemporaneously in Poland, inserted into Rabbi Karo’s text clarifications when the Ashkenazic practice differed with Karo’s. Rabbi Isserles, known by his acronym, the Rama, had been working on a similar codification, but Rabbi Karo beat him to publication.

In the context of laws about mourning, the Shulhan Arukh addresses the question about whether or not one may cry on Shabbat. Shabbat is, of course, a day on which we are happy; we gather with friends and family to celebrate, to eat festive meals, to sing joyful songs. Those who are in shiv’ah generally do not mourn publicly on Shabbat by wearing torn clothing or sitting on a low seat or receiving guests in their homes. But is it permissible to cry? The Rama says the following: (Shulhan Arukh, Orah Hayyim רפח:ב)

If it brings one pleasure to cry on Shabbat, such that the sorrow may be lifted from his heart, then one may cry.

Crying in pain may bring you pleasure, and we give space to the avel to cry as necessary on Shabbat. I’m thinking here of Rosey Grier singing on the classic children’s album from 1972, Free to Be You and Me:

It’s alright to cry
Crying gets the sad out of you
It’s alright to cry
It might make you feel better

Raindrops from your eyes
Washing all the mad out of you
Raindrops from your eyes
It’s gonna make you feel better

How many of us have felt really wounded, and found that a good cry made at least some of the pain go away? That has certainly happened to me, and perhaps the Rama as well.

There is a hopeful note about the sink-holes: some of them have trapped water that has run off the mountains, and are now little ponds surrounded by new growth, new trees and bushes and reeds. As you drive by, these look like little oases in the otherwise barren landscape. These ponds, unlike the water of the Dead Sea itself, have a salinity content that is apparently low enough for things to grow around them.

And you know what that looks like? It looks to me like hope. The rings of greenery in the desert around these new ponds are sort of like the proverbial cloud with the silver lining. if you’ll allow me to mix metaphors.

On our final day in Israel, we visited the Israel Museum in Jerusalem, what is effectively the Louvre of Israel. It’s a fantastic museum, ranging from antiquities to modern art; I can get my Kandinsky fix not far from the 10th-century Aleppo Codex, which is one of the two oldest existing Masoretic* manuscripts in the world; the volume was consulted by Maimonides himself in 12th-century Cairo. Among the items we saw together included synagogues and Judaica from all over the Jewish world, from China to Poland to Suriname. And I remembered that the cataclysm of the destruction of the Second Temple by the Romans in 70 CE did not bring Judaism and Jewish life to an end. Rather, it fundamentally changed it, and strengthened our tradition for the millennia of dispersion that lay ahead. And the Jews responded by carving ornate arks and covering with gold leaf in the 16th century in Italy, and crafting spice boxes in the shape of windmills in 18th-century Holland; by producing polished-silver Torah tikkim (that the Sephardic cabinet that houses a Torah) in India and illuminated Esther scrolls in Iran and bowls made of crystalline sugar for wedding celebrations in Afghanistan.

The richness of Jewish life continues even after tragic events. Just as our people responded to destruction and dispersion with artistic creativity and continuing to embrace the richness of Jewish life, so too will we. While there will always and forever be a before and after in the Pittsburgh Jewish community, I am certain beyond a shadow of a doubt that the after will be even more vibrant.

But there is still grieving to be done, and we will continue to do so, each in our own way, even as we celebrate all the other joyous moments: benei mitzvah, weddings, births, holidays, and so forth. So please continue to give yourself space for that, even as we seek joy and pleasure. And if you can’t get out of your sink-hole, or you were on stable ground and you suddenly find yourself falling, please come see me or one of the other rabbis in the neighborhood. We are here to help, to listen, to give you the space to cry if necessary.

We will continue to grieve in all the ways that we do, and we will never forget those whom we lost. But we will emerge stronger together.

stronger together

Shabbat shalom.
* The Tiberian Masoretes were Jewish scholars living in the north of Israel in the 6th-9th centuries; they were responsible for, among other things, creating an authoritative, vocalized text of the Tanakh, the Hebrew Bible. The Aleppo Codex and the Leningrad Codex are the two existing texts that are closest to the original Masoretic manuscript.

 

~

Rabbi Seth Adelson

(Originally delivered at Congregation Beth Shalom, Shabbat morning, 11/11/2018.)

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Widening Our Vision – Lekh Lekha 5779 / National Refugee Shabbat

(NOTE: Congregation Beth Shalom was a participating synagogue in HIAS’ National Refugee Shabbat on Oct. 19-20, 2018.)

There is a whole lot of crazy going on in the world right now, but there are two things in particular that I want to draw your attention to. One is a new story, and unfortunately, the other is not.

But first, a word of Torah. Parashat Lekh Lekha sets forward the premise that we, the Jews, are a mobile people, and we have throughout our history, from the very beginning, had to pick up and move. That idea is embedded into one word for our people, ‘ivri, which appears first in this parashah.

Lekh Lekha begins with an imperative to Avraham Avinu (our father Abraham; Bereshit / Genesis 12:1):

לֶךְ-לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ, אֶל-הָאָרֶץ, אֲשֶׁר אַרְאֶךָּ

Loosely translated: “Get up and get out of your land, the place of your birth, your father’s house, and go to someplace else, a place that is as yet unfamiliar. When you get there, says God, I’ll let you know.”

The last word in that verse, אראך (ar-ekka), is generally translated as, “I [God] will show you.”

Rabbi Yehudah Aryeh Leib Alter, the 19th-century leader of the Ger rabbinic dynasty, usually referred to by the name of his major Torah commentary, the Sefat Emet, suggests that Avram’s departure from the familiar to the open-ended will enlarge his vision. That is, this is a journey about increasing Avraham’s field of vision, widening his perspective, by showing him a new land, a foreign land, where he would start again among different people who spoke a different language.

And we might read from this that we too, should always seek to broaden our perspectives, to reconsider ourselves and our place in relation to the others around us.

Back to the present day. The first item to consider is the tragic killing in Israel two weeks ago of two employees in a factory in the West Bank.

29-year-old Kim Levengrond-Yehezkel and 35-year-old Ziv Hajbi, employees at a factory in the Barkan Industrial Park, were murdered by a Palestinian electrician, a fellow employee.

victims

Now, of course this is shocking for the simple fact that it was apparently pre-meditated murder in cold blood. Our hearts go out to the families who are still in sheloshim, and (the 30-day mourning period following burial). But there is an even more tragic loss looming here, and that is the peaceful coexistence model that exists in places like Barkan, where Jews and Palestinians work side-by-side and enjoy the economic benefits of cooperation. The New York Jewish Week’s reporter, Nathan Jeffay, when interviewing another Palestinian employee at Barkan about the attack, managed to get him to open up about the tragedy:

The Palestinian worker digesting news of this week’s terror attack didn’t have much to say — until I touched a nerve. How can it be, I asked, that two young people are dead and some in Gaza are handing out candies to celebrate?

Suddenly impassioned, he tried to put his finger on it. “You know why they behave like this?” he asked rhetorically, sitting in the Barkan Industrial Park, not far from the terror scene. “Because they don’t work in a place like this. If Gazans worked here they’d feel differently.”

Jeffay’s article goes on to describe the ways in which the local Palestinian economy benefits from Israeli investment in industrial parks like Barkan: salaries are double or triple what they are elsewhere in the West Bank, and each Palestinian employee is supporting an average of 10 other family members. A manager at one of the factories, Moshe Lev-Ran, explains that from where he sits, he believes that “economics will bring peace.”

While we mourn for the loss of those murdered, I hope that the greater picture of stability and growth through investment will not also be shattered. I pray that those whose perspectives are wide enough to understand the value of cooperation between Israelis and Palestinians will not be eclipsed by those who merely want to kill the other.

The second story is the ongoing refugee crisis around the world. Here are some statistics (from HIAS’ website):

  • There are now 68.5 million people worldwide who have been forcibly displaced due to persecution and violence. 25.4 million of those are refugees in foreign countries, the highest number in human history.
  • 85% of refugees are being hosted in developing countries. This is largely due to geography; these countries are closest to the conflict zones people are fleeing. Turkey is the country that hosts the most refugees (3.5 million).
  • 57% of the world’s refugees come from just three countries: South Sudan (2.4 million), Afghanistan (2.6 million), Syria (6.3 million).
  • Over half of refugees are under the age of 18.
  • During 2017, conflict and persecution forced an average of nearly 44,000 individuals per day to leave their homes and seek protection elsewhere.

refugees

There are a handful of refugees here in Pittsburgh, although we know that the numbers of refugees that the United States has offered to take has been minuscule compared to those absorbed in Turkey, Jordan, and Europe.

How are the first story and the second story related, you ask?

We are living in a time of great social change. Many around the world want to protect their nations from an influx of outsiders. There is no question that this sentiment has driven Brexit, the rise of the nationalist parties in Europe, and of course the chaos of the American political scene.

Why should we care about this?

Shortly after Avraham relocates to Canaan, that land that will widen his vision, the Torah refers to him (Bereshit / Genesis 14:13) as Avraham ha’Ivri, the “Hebrew.” Rashi tells us that this moniker is drawn from the verb לעבור / la’avor, that is, to cross over, because Avraham came from ever hanahar, the far side of the Euphrates river.

Built into our very identity is the notion that we came from somewhere else, from the very beginning. And even more so, throughout our history, we have continually moved – from Canaan to Egypt to Israel to Iraq to Rome to Spain and France and Poland and to Iran and Yemen and Morocco and the United States and back to Israel. ‘Am Yisrael, the people of Israel, has been permanently on the move for much of the last 2,000 years.

And each time we picked up and left our birthplaces and our parents’ homes, we had to start over, building a new life, fitting into a new economy, new social structures, and so forth. And we gained new perspectives, many of which are recorded in Jewish text.

The Torah wants us to understand the plight of people who are compelled, whether by God or other people, to leave their homes and start anew somewhere else. The Torah wants us to broaden our perspective, to understand the challenges that others face.

And all the more so here in America, the nation that took in my grandmother when she arrived here in 1921, from what is today Ukraine, fleeing anti-Semitism and poverty.

Now you might be inclined to say, “But are Afghans my brothers? Are Syrians, many of whom are sworn enemies of the State of Israel and who are known to have high rates of anti-Semitic opinions*, are they my sisters?”

My guess is that when my grandmother arrived, she was not warmly welcomed by the citizens of Boston with open arms. We are a nation of immigrants which has long had an uncomfortable relationship with the idea of immigration. Ask the Chinese, the Irish, and those of African descent about becoming Americans. And let’s not forget the plight of the St. Louis in 1939.

hungarian border

The larger point is that wherever fear of the other reigns, we, the Jews, suffer.

How do we counter this fear? We need to promote Avram ha’ivri’s wider perspective to the world. We have to stand up against those who raise flags and claim Germany only for the Germans, France only for the French, America only for the “Americans” (I do wonder how the native peoples of this land feel about that one), Israel only for the Jews, and Palestine only for the Palestinians. 20% of the Israeli population (inside the Green Line) is not Jewish; they are citizens who work and vote pay taxes and conduct their business in the language of the Torah. One of the justices on the Israeli Supreme Court is an Arab Christian; there are 13 Arab members of the Knesset. They may not be happy about it, but they do participate in Israel’s democracy.

As Jews, we must stand for ‘Am Yisrael, the people of Israel, and Medinat Yisrael, the State of Israel. As American Jews, we must also stand for being Jewish and American. But our being Jewish and American and supporters of Israel does not mean that we should exclude from our vision those who are none of those things.

Just as Israeli investment in the West Bank helps foster a respectful environment for Palestinians to make a decent living and support their families, it also creates opportunities for Jews and Arabs to rub shoulders with each other. Peace will be won through planting the prophetic vine and fig tree (Micah 4:4) for everybody.

We cannot stand for the kind of nationalism that kills, that denies the humanity of the other. On the contrary: we must acknowledge that in supporting the refugee, we are actually performing multiple mitzvot: welcoming the stranger, making peace between people, and of course the mitzvah of tzedaqah.

And likewise, welcoming refugees here and around the world will create a world of better opportunity for all. It will infect us all with the wider vision of Avram ha’ivri.

 

~

Rabbi Seth Adelson

(Originally delivered at Congregation Beth Shalom, Shabbat morning, 10/20/2018.)

 

* In the ADL’s sweeping international survey of anti-Semitic attitudes in 2014, Syrians were not polled, perhaps due to the unrest in that country. Nonetheless, rates of anti-Semitism throughout the Arab world indicate that about 4 in 5 citizens of those countries harbor some anti-Semitic ideas, compared with only 1 in 3 in Eastern Europe, and 1 in 10 in the United States.

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A Tish’ah Be’Av Message on Recent Ominous Events in Israel – Devarim 5778

It was one of those weeks that a rabbi dreads: I had a good chunk of this sermon already written when I was walloped on Thursday by two big pieces of news out of Israel. Those of you who were here last Shabbat know that I spoke about my visit to the Yitzhak Rabin Center in Tel Aviv two weeks ago. I was planning to follow up on that discussion, but the news kind of hijacked the sermon, so I had to retool extensively at the last minute.

Here is what happened on Thursday (7/19/2018):

  1. The Knesset passed a very controversial bill into law. Known as the Nation-State Law, the law states that Israel is the “national home of the Jewish people.” Now this is not really a revolutionary idea, and to some extent many Jews in Israel and around the world already think of it as exactly that. But there are a couple of problematic features, some of which were toned down in the final version of the bill. The law downgrades Arabic from being an official language to having a “special status.” Israel is a multi-cultural democracy, and the challenge that democracy faces when one ethnic or religious group is favored over another is in play here. Can Israel in fact continue to be a democracy if 15% of its citizens are further alienated?Another problematic feature of the law is the following passage:“The state shall act within the Diaspora to strengthen the affinity between the state and members of the Jewish people.” The Jewish Federations of North America (JFNA) has characterized this clause as “patronizing to Jews outside of Israel, ignoring the fact that Israel-Diaspora relations are a two-way street.” The JFNA believes that this language was promoted by religious parties to “limit the impact of Diaspora Jewry on religious pluralism in Israel… [It] was meant to avoid claims that Israel needs to further religious pluralism in Israel as part of an effort to advance its connection with Diaspora Jews.”
  2. Rabbi Dubi Haiyun, the rabbi of Congregation Moriah in Haifa, a Masorti (Conservative) congregation, was arrested by local police at 5:30 AM at his home, at the behest of the local Rabbinate, ostensibly for performing marriages not sanctioned by the State. Rabbi Haiyun was questioned extensively and released, but it appears that the Israeli Rabbinate, which controls matters of personal status in Israel, wanted to “rough him up.” Many rabbis, Orthodox and non-Orthodox, perform weddings outside the bounds of the official Israeli Rabbinate for various reasons; these weddings are not recognized by the State, and neither are civil unions. This is one more sad chapter in the ongoing struggle with the Israeli Rabbinate’s hegemony over Judaism in Israel, something which has contributed to the growing rift with the largely-non-Orthodox North American Jewish population.
rabbi dubi haiyun

Rabbi Dubi Haiyun

Now, I must say that I am not inclined to air Israel’s dirty laundry in public. But I am certainly inclined to put this in the greater context of what it means to be Jewish today, and in particular what it means to be Jewish in the Diaspora.

Why are the Jews still here? Why are we here today, in Pittsburgh of all places, very far from where we started? Why are we celebrating a new baby girl today, and a young couple about to be married? Why are we singing ancient words in a foreign language that none of us speak?

I have a theory about this: it’s because of argument. Two Jews, three opinions. It’s all over every page of the Talmud. It’s an ancient and modern tradition. We don’t agree with each other on anything.

Actually, let me refine that: it’s because of respectful disagreement- agreeing to disagree, and yet still to hang together as a tribe.

Today we commemorate the destruction of the Second Temple (among other things) as we observe the fast day of Tish’ah Be’Av. Since the Romans destroyed the Temple in 70 CE, Judaism thrived in Diaspora precisely because there was no one central authority. Yes, there came to be voices on the Jewish bookshelf who speak very loudly: Moshe Rabbeinu, of course, but also Rabbi Akiva, and Rambam and Ramban and Rashi, and many others. Some of those guys disagreed with each other quite vehemently. (Do you know why your mezuzot are at an angle? As a compromise between Rashi, who believed that they should be upright, and his grandson Rabbeinu Tam, who argued that they should be horizontal.)

But we have no pope. We have no supreme authority whose word is Divine. We are all just trying to understand God and what God wants of us, and nobody has a lock on the truth. We are all Jews, attempting to find our way through life, making a living, raising families, and trying to frame essential moments in holiness.

I was mulling over unity and disunity in Israel when I was struck by a line from the beginning of Devarim / Deuteronomy, which we read from today (Deut. 1:5):

בְּעֵבֶר הַיַּרְדֵּן, בְּאֶרֶץ מוֹאָב, הוֹאִיל מֹשֶׁה בֵּאֵר אֶת-הַתּוֹרָה הַזֹּאת לֵאמֹר

On the other side of the Jordan, in the land of Moab, Moses undertook to expound this teaching (Torah).

Ramban (13th century Spain, then moved to Israel; was a proto-Zionist, believing that making aliyah / moving to Israel is a mitzvah / commandment) says the following about “Moses undertook to expound this Torah”: This implies that he was also repeating the commandments already given and adding certain details.

The implication of Ramban’s comment is that Moshe is already disagreeing with himself, already modifying his first take. We are a people who have been arguing with ourselves from, if you will, the very beginning.

And yet, what has managed to keep us Jewish is that very disagreement. Why are we still here? Because it is the argument which has kept us in dialogue with ourselves; we have continued to revisit our texts and traditions over and over, to interpret and reinterpret, and derive value from them that continues in every generation to teach us to lead better, holier, more fulfilling lives.

So what does that mean for Israel? As long as the disagreement is civil, as long as we can live with each other and continue to talk with each other and celebrate and grieve together, then Judaism will continue for at least another 2,000 years. As long as we can respect each others’ opinions and customs, and acknowledge that we can all daven (pray)at the Kotel / Western Wall or anywhere in Israel according to our own customs, and not be assaulted by police or people throwing chairs or whatever, then we will continue to thrive as a people.

If, however, the Orthodox authorities continue to work against the interests of the non-Orthodox world, if the democratic character of the State of Israel continues to suffer, the future does not look so bright. The Talmud tells us that the very reason we fast tonight and tomorrow for Tish’ah Be’Av, the reason the Second Temple was destroyed, is because of sin’at hinnam, because the Jews’ behavior was rife with baseless hatred.

I prefer a vision of tolerance, of democracy, of peace and mutual respect and understanding.

Israel’s largest base of support in the Diaspora is non-Orthodox Jews. It is us, ladies and gentlemen.

Last week, to drive the point home about Rabin’s life, and his personal understanding of the costs of both war and peace, I shared with you what was widely known to be his favorite song: HaRe’ut, the Fellowship. Today I am going to share with you another song which captures, to me and particularly to many Israelis, the challenges of every Jewish person’s relationship with Israel. Titled “Ein li eretz aheret” / “I have no other country,” it was originally recorded by Gali Atari in 1982 (lyrics by Ehud Manor, melody by Corinne Allal, who also performed it).

אין לי ארץ אחרת
גם אם אדמתי בוערת
רק מילה בעברית חודרת
אל עורקיי, אל נשמתי
בגוף כואב, בלב רעב
כאן הוא ביתי

לא אשתוק, כי ארצי
שינתה את פניה
לא אוותר לה,
אזכיר לה,
ואשיר כאן באוזניה
עד שתפקח את עיניה

Ein li eretz aheret
Gam im admati bo’eret
Rak mila be’ivrit
hoderet el orkai el nishmati
Beguf ko’ev, belev ra’ev
Kan hu beiti 

Lo eshtok
ki artzi shinta et paneha
Lo avater lehazkir la
Ve’ashir kan be’ozneha
Ad shetifkah et eineha

I have no other country
even if my land is aflame
Just a word in Hebrew
pierces my veins and my soul
With a painful body, with a hungry heart,
Here is my home.

I will not stay silent
because my country changed her face
I will not give up reminding her
And sing in her ears
until she will open her eyes

I love Israel passionately; although I am 100% American, there have been times when I have felt that Israel is the nation where I truly belong, even with all of her challenges.

After Rabbi Haiyun was released by the police, he went to Jerusalem to do what he had originally been scheduled to do: teach at a forum about Tish’ah Be’Av convened by Israeli President Reuven Rivlin, which apparently the President features every year as a reminder that we have to overcome sin’at hinnam, baseless hatred, even today, in Israel and around the world.

rivlin panel

President Rivlin reminded those present that the kinnot, the dirges we will chant tomorrow morning on Tish’ah Be’Av are not merely medieval expressions of mourning. Rather, they must teach us how to be different people. How to begin again after destruction.

And I would add that all of the lamenting of Tish’ah Be’Av teaches us how to make sure that we continue to talk to each other and live with each other respectfully, even while we disagree, to work for the betterment of ourselves as individuals, our relationships, the State of Israel, and everything that we do as Jews. If we do not, shame on us all.

 

~

Rabbi Seth Adelson

(Originally delivered at Congregation Beth Shalom, Shabbat morning, 7/20/2018.)

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Israel, History, and the Current Moment – Mattot-Mas’ei 5778

On this trip to Israel, I experienced Israel’s true national religion: kaduregel, known to the rest of the world as football, but that game which we Americans call soccer. From the moment we landed at Ben Gurion Airport, when our taxi driver insisted on trying to talk to me about soccer all the way to Tel Aviv, to the games I watched with my son at various scenic locales (on the Tel Aviv beach, literally in the streets of Jerusalem, in the airport as we waited for our departing flight), the constant subject was the World Cup, which is a far bigger deal, apparently, than either the Stanley Cup or the Superbowl. (I know! Hard to believe!)

Soccer is all about this moment, about the exhilaration of scoring, of winning, of watching the sublime mechanics of team sports and admiring the talents of super-human players. It is something that unites Arab and Jew, Christian, Muslim and Druze, Ashkenazi and Sephardi, Labour and Likud, black and white, and so forth. In that exceptionally divided land, the World Cup brings everybody together. Sure, when I saw the Russia-Croatia game seated outdoors at a Jerusalem restaurant surrounded by screens, the crowd seemed evenly split between those cheering for Russia and those rooting for Croatia, but it’s all in good fun.

However, just as present in the Israeli psyche and across the land in memorials, museums, politics and places, is history. The past. And while there is history in soccer (this is the first time that England made the semifinal in 28 years, for example), once the World Cup is over, the excitement lays low for another four years.

Not so with the history of Israel. You can’t ever get away from history in the Promised Land. Not in a place with names from the Tanakh (the Hebrew bible), with memorial statues and plaques wherever you look, where you are greeted in the airport by a bust of Ben Gurion and a mosaic from an ancient synagogue, where every tourist itinerary includes visits to sites that are thousands of years old. Depending on how you count, there have been about 17 different ruling bodies over the historic land of Israel in the last 3,000 years, from the time of King David’s unified rule; each left their mark on the land, a land that is as soaked in blood as it is in qedushah, holiness.

One thing that drove this point home for me on my most recent trip was the Yitzhak Rabin Centre, a relatively new museum, only about 13 years old, on the campus of Tel Aviv University. I had never been there before.

The way that this museum works is that it is structured around Rabin’s life; you start at the top of a downward spiral, learning about his early years and his rise as one of Israel’s foremost military leaders, coming eventually to his two terms as Prime Minister and of course, his assassination at the hands of a Jewish right-wing extremist angered by Israel’s signing of the Oslo peace accords. Along the course of his life, entryways lead off to rooms on the side that include more general descriptions of the Israeli and world context that are the background to Rabin’s personal story. All the while, in the center of the building, you hear the music of Rabin’s favorite song, HaRe’ut / “The Fellowship”. Written after the first year of the War of Independence by the Israeli poet Hayyim Gouri and set to music by Sasha Argov, who created the popular sounds of the new state, the song captures marvelously the yearning for those comrades who died for the sake of establishing the new State of Israel:

על הנגב יורד ליל הסתיו
ומצית כוכבים חרש חרש
עת הרוח עובר על הסף
עננים מהלכים על הדרך

כבר שנה לא הרגשנו כמעט
איך עברו הזמנים בשדותינו
כבר שנה ונותרנו מעט
מה רבים שאינם כבר בינינו

אך נזכור את כולם
את יפי הבלורית והתואר
כי רעות שכזאת לעולם
לא תיתן את ליבנו לשכוח
אהבה מקודשת בדם
את תשובי בינינו לפרוח

הרעות נשאנוך בלי מילים
אפורה עקשנית ושותקת
מלילות האימה הגדולים
את נותרת בהירה ודולקת

הרעות כנערייך כולם
שוב בשמך נחייך ונלכה
כי רעים שנפלו על חרבם
את חייך הותירו לזכר

Al hanegev yored leil hastav
Umatzit kokhavim heresh heresh
Et haruah over al hasaf
Ananim mehalkhim al haderekh.

Kvar shana, lo hirgashnu kim’at
Eikh avru hazmanim bisdoteinu.
Kvar shana, venotarnu me’at
Ma rabim she’einam kvar beineinu.

Akh nizkor et kulam
Et yafei hablorit vehatoar
Ki re’ut shekazot le’olam
Lo titen et libenu lishkoah
Ahava mekudeshet bedam
At tashuvi beinenu lifro’ah.

Hare’ut, nesanukh bli milim
Afora, akshanit veshoteket
Milelot ha’eima hagdolim
At noteret behirah vedoleket

Hare’ut, kin’arayikh kulam
Shuv bishmekh nehayekh venelekha
Ki re’im shenaflu al harbam
Et hayyekh hotiru lezecher

Venizkor et kulam
Et yafei hablorit vehatohar
Ki re’ut shekazot le’olam
Lo titen et libenu lishko’ah
Ahava mekudeshet bedam
At tashuvi beinenu lifro’ah.

An autumn night descends on the Negev
And gently, gently lights up the stars
While the wind blows on the threshold
Clouds go on their way.

Already a year, and we almost didn’t notice
How the time has passed in our fields
Already a year, and few of us remain
So many are no longer among us.

But we’ll remember them all
The elegant, the handsome
Because fellowship like this will never
Permit our hearts to forget
Love sanctified with blood
will once more bloom among us

Fellowship, we bear you with no words
Gray, stubborn and silent
Of the nights of great terror
You remained bright and lit

Fellowship, as did all your youths
Again in your name we will smile and go foreword
Because friends that have fallen on their swords
Left your life as a monument

But we’ll remember them all
The elegant, the handsome
Because fellowship like this will never
Permit our hearts to forget
Love sanctified with blood
will once more bloom among us

he song brings tears to my eyes whenever I hear it. And so I was walking through this museum, constantly tearing up as the beautiful and tragic story of Yitzhak Rabin unfolded: a man of war who sought peace and paid the ultimate price. His is merely one chapter in the many ironies of that small strip of land, and the pain and glory and frustration and pride that are all mixed together in the Israeli narrative.

Contrary to what you might think, I do not believe that this museum is a naive peacenik display that presents a hagiography of Rabin while appealing to the left’s desire to continue to pursue foolishly the two-state solution when everybody else agrees that it is dead. Not at all. Rather, this museum displays over and over the nearly insurmountable challenges that Israel faces: the need to protect her people and her territory alongside the horrible, painful costs of war, the essential relationship between military strategy and peaceful coexistence. Rabin lived and died knowing that both war and peace are expensive, just in different ways.

Last Shabbat I davened on Shabbat morning at the Masorti (Conservative) synagogue on Agron St. in central Jerusalem, where of course I bumped into fellow travelers, including the Federation’s regular visiting rabbi, Danny Schiff. Rabbi Adam Frank, who is the rabbi of that congregation, has the somewhat-enviable position of having a different traveling group of American Jews every Shabbat, He could actually give the same sermon every single week, although the handful of Jerusalem-based regulars might eventually complain. (He is a proud vegetarian, like myself, and have heard him give the “you-should-be-vegetarian-too” sermon at least twice.)

But last week it was about history and current events. It was about how Israel is portrayed in foreign media and on American college campuses, and how the reality of the situation is far more complex, one that requires a far greater knowledge of history than most people have. He told the following story:

Suppose you watch a TV show in which you see a pack of wolves – mean, snarling, slobbering wolves – howling and chasing after a fox – a cute, furry, defenseless fox. The wolves chase, the fox runs, and eventually the fox evades the mean, ugly wolves and makes it to her lair. Relieved, you turn off the TV.

What you do not see is what follows: the fox returns to her young, dropping the wolf cub it had taken into the mouths of her own pups.

Now, the image is perhaps over-simplified, but the message is clear: there is always more to the story. It is never as clear-cut as, “The Palestinians are the aggressors; they are building tunnels with cement that could be used to build new homes for their people, and sending burning kites over the border to destroy Israeli crops.” Nor is it as simple as, “The Israelis have created an open-air prison in Gaza, limiting the transfer of resources as they continue to oppress the Palestinian people.” Just as there is no “apartheid” or “genocide” being committed by either party. And it is definitely not so simple as for either side to point and say, “But they started it.”

There is history. There is context. And it can be hard to see through all of the spin.

Yitzhak Rabin was a leader who knew war and peace, who understood context and history, who did not seek power for selfish reasons, but sincerely cared about his work for all of the people crowded together in that tiny, highly-charged area. I wish that there were leaders like him today.

Yes, the history of the land of Israel is complex, painful, and ubiquitous. Yes, there are many grievances on both sides. Yes, compromise hurts. But so does the status quo. And, as with soccer, there are things that unite us, and it is up to us to find them and build on them.

As Jews, we are commanded to offer words of prayer three times daily. In the course of every Jewish service, we offer statements about Israel: about restoring us to our land, about rebuilding and bringing peace to Jerusalem / Yerushalayim / Ir shalom, the “City of Peace.” The one prayer a week we offer for Medinat Yisrael, the modern State of Israel, which we read on Shabbat morning, reminds us not only that we seek strength for those who defend the State, but also strength to its leaders in bringing about the peace for which we pray.

The Psalmist (34:15) tells us, “Baqqesh shalom verodfehu.” Seek peace and pursue it. The life and legacy of Yitzhak Rabin teach us that those who have fought and lost comrades can ultimately seek peace, and the greater lessons of history show that this is the ultimate challenge. As Rabin did, we must rise from the depths of pain and loss to the challenge of reaching out for the greater good.

 

~

Rabbi Seth Adelson

(Originally delivered at Congregation Beth Shalom, Shabbat morning, 7/14/2018.)

 

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A Light Unto the Nations, With a Touch of Grey – Shemini 5778

Israel turns 70 years old this week. 70 years of independence. 70 years of “lihyot am hofshi be-artzeinu” – of being a free people in our land. 70 years of inspiration to millions of Jews around the world.

Pirqei Avot 5:21* reports that 70 is the year of “seivah,” grey hair. As nations go, Israel is still fairly young, and for 70 she’s looking pretty good. Nonetheless, there are few 70-year-olds who can look back over their lives and see a perfectly-rosy picture of simplicity and wholeness. Life does not work that way. Democratic nations REALLY do not work that way. As with the grey hair, it’s mixed. But there is certainly much to be proud of, and to celebrate at this time.

A very curious news item crossed my desk this week. It was about the chief Sephardi rabbi of Israel, Rabbi Yitzhak Yosef, who released a statement appealing to Jews and leaders of all religions to take a stand to help the Syrian people and prevent, in his words, genocide.

Israeli Chief Rabbi berated for comparing black people to ...

Of note, he referred to the Syrians as enemies, but that we need to help them anyway:

As Jews, we cannot be silent. Let the call come out from here: we cannot move on from genocide, not in Syria nor anywhere or with any people, even if they are not our friends… We are all human beings. I call on you, leaders from all religions—lift up your voices. Let each person use their influence. If this happens, perhaps we will be able to prevent such atrocities.

Now, as is the case with most of the world, Israel is reluctant to be involved in Syria’s civil war, and certainly the stakes are much higher for Israel than, say, France or the US.

But Rabbi Yosef’s point is hanging out there, staring us in the face. I do not have the time to explain the complexity of what is going on in Syria, but the most salient fact is that as many as half a million Syrians have been killed, most by Syrian government forces under the leadership of President Bashar al-Assad, some with the chemical weapons that splattered across our screens this week. More than 5 million have fled what remains of that country and are living in Turkey, Jordan, Europe, the US and elsewhere. More than 7 million have been displaced within Syria.**

With all of that upheaval, with all of that killing and displacement, how can we in the West simply stand by and let it continue? There is a record number of refugees in the world right now, perhaps 60 million people, affecting the social and political landscape across much of the globe. It is not up to us to find a solution, but we are nonetheless obligated to make sure that we urge our leaders to do so. We cannot look the other way.

And, in particular, Israelis cannot look the other way as their neighbors slaughter each other. And they have not: Israeli hospitals have treated over 4,000 wounded and sick Syrian citizens, and supplied food, fuel, construction materials and other items to Syrian areas near the border.

Rabbi Yosef, whose theology and approach to Jewish law is vastly different from my own, used his position to take a moral stand on the value of human life. And all I can say to that is, “Kol hakavod.” (“All the honor to you.”) If rabbis in this world are not going to stand up for saving lives, then who will? (I refer you back to my discussion a few weeks back regarding the easy availability of semi-automatic assault rifles, and our responsibility vis-a-vis the prime directive of Jewish life, that is, the principle of piqquah nefesh, saving lives.)  

What was most surprising to me, however, was Rabbi Yosef’s use of the word, “genocide,” in Hebrew, השמדת עם “hashmadat ‘am.” This is a particularly loaded term in Jewish life, and all the more so in the history of the State of Israel, because we do not take the term “genocide” lightly. Genocide requires an organized approach to killing, a systematic attempt to eradicate a people. The Nazis were guilty of genocide. The Turks attempted to kill all the Armenians in Turkey (and, by the way, the Nazis studied their methods). Tribal killing in Rwanda in the 1990s. The Khmer Rouge in the 1970s. I am not sure that what is happening in Syria is a genocide (there is debate on this), but I am sure that it is not a word that Jews should use capriciously, particularly when critics of Israel egregiously apply that word to Israel’s ongoing struggle against Palestinian terrorism.  

Nonetheless, Rabbi Yosef has a point: the world needs to help Syria find a solution. Now, I have expertise in neither military strategy nor in statecraft, but the great powers of this world have many such experts. And regardless of our religion, regardless of who is at war with whom and for how long and over what piece of land, we need to try to prevent humanitarian catastrophe when we can.

But the even greater point, and the one that goes to the reason that we celebrate 70 years of the State of Israel, is that underneath his message is the essential Jewish imperative to be or lagoyim, a light unto the nations. It is a principle that (roughly) quotes a line from the book of Isaiah (49:6):

וַיֹּ֗אמֶר נָקֵ֨ל מִֽהְיוֹתְךָ֥ לִי֙ עֶ֔בֶד לְהָקִים֙ אֶת־שִׁבְטֵ֣י יַעֲקֹ֔ב וּנְצוּרֵ֥י יִשְׂרָאֵ֖ל לְהָשִׁ֑יב וּנְתַתִּ֙יךָ֙ לְא֣וֹר גּוֹיִ֔ם לִֽהְי֥וֹת יְשׁוּעָתִ֖י עַד־קְצֵ֥ה הָאָֽרֶץ׃ 

God has said: “It is too little that you should be My servant in that I raise up the tribes of Jacob and restore the survivors of Israel: I will also make you a light of nations, That My salvation may reach the ends of the earth.”

As with the principle of piqquah nefesh, the obligation to save a human life, which outweighs just about every other mitzvah, another Jewish value is in play here: the obligation to stand up for what is right. While immigrants and refugees are roiling European governments, while the United States argues with itself about our responsibility to needy neighbors, while Medinat Yisrael / the State of Israel herself struggles with the challenge of illegal immigrants from sub-Saharan Africa, the chief rabbinate of Israel stands up and speaks the truth. We may not be able to resolve Syria’s internal mess, but Israel could save even more lives by setting up dedicated field hospitals at the border, by sending in more aid. Crates of flour and chickpeas and cooking oil with huge Israeli flags proudly displayed on the side.

That is what it means to cast light in this world. That is what it means to be a Jew, to radiate some light in the darkness.

Slate Path | Flickr - Photo Sharing!

And yes, like the grey hair of the 70-year-old invoked in Pirkei Avot, reality is complex. Being a sovereign nation is difficult. Sometimes the light we cast is not pure; sometimes it is inflected with a touch of grey.

70 years after David Ben-Gurion declared Israel’s independence, we are still figuring out what it means to have a Jewish state and what that state looks like. But although it’s a work in progress, although we in the Diaspora continue to examine and re-examine our relationship with Israel, the good news is that, 70 years later, Israel is still strong, and her light will shine as a beacon to all the nations of the world.

Let’s continue to work to make the State of Israel better. And there are many ways to do that, but the best way by far is to go there, to learn about Israel and the land and all the people who live there. We are celebrating Israel’s 70th birthday tomorrow evening with a Yom Ha’Atzma’ut program including a dance troupe from Karmiel/Misgav, sponsored by Derekh and the Federation. There will be food; come join us at 5 PM.

But even better than that, and also a Derekh project, in the Israel portal, is an actual trip to Israel for adults. We’ll be going there as a Beth Shalom group from October 28th to Nov. 8, and the goal will be to provide an Israel experience for the whole self, mind and body. It’s not a family trip (we’ll get around to doing one of those eventually), but whether or not you have been before, you should join us on this trip. (Click here to check out the itinerary!Click here to check out the itinerary!)

 

~

Rabbi Seth Adelson

(Originally delivered at Congregation Beth Shalom, Shabbat morning, 4/14/2018.)

***

 

* Pirqei Avot (literally, “Chapters of the Fathers”) is a book of the Mishnah, the earliest piece of rabbinic literature, dating to roughly the 2nd century CE in Israel. It is a collection of wisdom about how we should conduct ourselves, and emphasizes learning and teaching Torah as an essential imperative in the wake of the destruction of the Second Temple by the Romans in 70 CE and the consequent end of the ancient Israelite sacrificial cult and priesthood.

** Over 3,000 non-Syrian residents have been killed, and the vast majority of those have been Palestinians.

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Israel Snapshot, Part Two: Hope for the Earthly Israel – Va-era 5778

(If you’re looking for Part One, you’ll find it here.)

The good news about going to Israel, which you all know I do regularly, is that it is always exciting, always a special treat, always an opportunity to reflect on what it means to be Jewish in a world with a majority-Jewish state.

The challenge of speaking about Israel, and particularly anything to do with Israeli politics from the pulpit is that no matter what I say, I’m going to upset somebody. There are those among us for whom any criticism of Israel’s government is forbidden, and there are those for whom any mention of Israel without simultaneously mentioning the Palestinian population living in the territories is an egregious, inhuman oversight.

The way I have always approached Israel is to consider the people who live there: their lives, their desires, their fears, their hopes. I have always sought to remind American Jews of the fact that Israeli life is not necessarily about Israeli politics, or the peace process, or the location of the future Palestinian state, and so forth. It is about going to school, making a living, being able to afford your apartment as cost-of-living increases, and so forth. It’s about completing the bagrut, the series of high-school matriculation exams, before going off to the army. It’s about finding your way through the regular chaos of life, knowing all the while that there are people who live very close by who want to kill you, and yet managing to eke out a living, raise a family, and every now and then go to the beach, or maybe get a vacation to Europe or the US or India.

Oryah and I Yafo

My first trip was 30.5 years ago, for an 8-week academic program called the Alexander Muss High School in Israel program. (It’s an excellent program, and there are scholarships for interested high-school students from Pittsburgh, by the way.)

I lived in Israel for about 15 months in 1999-2000, and I have flown round-trip to Israel in excess of 30 times. I have been to most of the popular tourist sites over and over, and I have also been to many places where tourists rarely go. I hiked from the Kinneret to the Mediterranean over four days; I have climbed many mountains in Israel, from the northernmost to the southernmost; I have been to most of the beaches and soaked myself in virtually every body of water that exists; I was even once turned away by Palestinian police while trying to enter Shechem (which the Palestinians call Nablus, an Arabicization of the Latin “Neapolis,” meaning “new city”), because they insisted on seeing my Israeli ID card, and wouldn’t believe that I wasn’t Israeli and didn’t have one. I had my wallet stolen in Israel twice; I’ve overpaid handsomely in various markets; I’ve had the opportunity to interact with bureaucrats in government offices, auto mechanics, artists, beggars, politicians, kibbutzniks, sushi chefs, police officers, bank tellers, etc., etc.

What draws me back to Israel is as much the seductive theory of the fulfillment of the visions of both Herzl and Ahad Ha’am, as I discussed two weeks ago, as the vibrant reality on the ground – the day-to-day struggle that is normal and familiar to every human being, the palette of human existence. And this reality is the result of the human movement known as Zionism, the collective effort to forge a sovereign, contemporary nation for the Jews. I am still proud to call myself a Zionist, committed to that ongoing dream.

jerusalem

The Talmud speaks of two Jerusalems: Yerushalayim shel ma’alah, and Yerushalayin shel matah – the heavenly Jerusalem and the earthly one (Babylonian Talmud, Massekhet Ta’anit 5a; translation from Sefaria):

וא”ל רב נחמן לר’ יצחק מאי דכתיב (הושע יא, ט) בקרבך קדוש ולא אבוא בעיר משום דבקרבך קדוש לא אבוא בעיר א”ל הכי א”ר יוחנן אמר הקב”ה לא אבוא בירושלים של מעלה עד שאבוא לירושלים של מטה. ומי איכא ירושלים למעלה אין דכתיב (תהלים קכב, ג) ירושלם הבנויה כעיר שחוברה לה יחדיו

And Rav Naḥman said to Rabbi Yitzḥak: What is the meaning of that which is written: “It is sacred in your midst, and I will not enter the city” (Hosea 11:9)? This verse is puzzling: Because it is sacred in your midst, will God not enter the city? Rabbi Yitzḥak said to Rav Naḥman that Rabbi Yoḥanan said the verse should be understood as follows: The Holy One, Blessed be God, said: I shall not enter Jerusalem above, in heaven, until I enter Jerusalem on earth down below at the time of the redemption, when it will be sacred in your midst. The Gemara asks: And is there such a place as Jerusalem above? The Gemara answers: Yes, as it is written: “Jerusalem built up, a city unified together”(Psalms 122:3). The term unified indicates that there are two cities of Jerusalem, a heavenly one and an earthly one, which are bound together.

The same is true of the State of Israel as a whole. When one visits as a tourist, particularly for the first time, I think you are most likely to fall in love with the heavenly Israel, Yisra’el shel ma’alah. When one lives there for an extended period of time, you are likely to run up against Yisra’el shel matah, the very real, very human, very earthly State of Israel. Except for people it is the opposite: we enter the earthly Israel via the heavenly Israel; Rabbi Yohanan’s position is that God will only arrive at the heavenly Jerusalem through the earthly Jerusalem. We might read from this our obligation to build properly Yisrael shel matah in order to reach its heavenly counterpart.

Shel matah is where the cost of living rivals the most expensive nations in the world, where terrified soldiers are called on to make life-or-death decisions on a daily basis, where some men prevent women from singing out loud, where the use of a sefer Torah in public is a political statement.

You might have thought that, since I arrived in Israel just after the American President acknowledged Jerusalem as its capital, that this particular news item would have dominated headlines. But actually, what made a bigger splash when I was there was the swirling allegations and fallout from government corruption.

These corruption cases threaten to topple the Netanyahu government as Bibi himself and one of his key aides, former majority whip David Bitan, face a range of charges. Every Saturday night, anti-corruption protests in Tel Aviv draw tens of thousands of participants.

ISRAEL-POLITICS

Israeli police are planning to recommend that the prime minister be indicted in two corruption cases – one about gifts of cigars and champagne from billionaire supporters, and the other a deal to get favorable coverage from the venerable daily Yediot Acharonot newspaper in exchange for inhibiting the free upstart Yisrael Hayom, owned by my namesake (and possible cousin) Sheldon Adelson.

Meanwhile, Bitan’s replacement, David Amsalem, is known for stating his desire that egalitarian services be banned at the Kotel, and insulting the non-Orthodox Jews (like us) who support them.

I had an opportunity, one of the days that my son was in school and I was footloose and fancy-free, to go visit Rabbi Amy Levin at Kibbutz Hannaton, where she has lived for the last two years. In addition to meeting her grandson Bar, who at 1.5 is absolutely adorable, we discussed the situation on the ground in Israel in light of recent events. Her sense of the Israeli reaction to the United States’ statement about Jerusalem as the capital of Israel, like mine, was, “OK, so what? We already knew that.” The decision changes neither facts on the ground or the status of the peace process.

For the most part, Israelis are unmoved by the statement about Jerusalem as the capital, and skeptical that the embassy will actually move. But that’s because they are hardened by years of struggle. OK, they think, let the Palestinians riot. Let the Arab world seethe in anger. That’s their leaders’ problem, not ours. If they want a state, they are ultimately going to have to stop aiming rockets at our civilian population, and come to the negotiating table, not that we’re holding our breath.

Yes, that may seem insensitive to some. But Israelis have to protect themselves and their nation. And while I personally feel that the official recognition of Jerusalem as the capital might mean the loss of a potential bargaining chip for final-status negotiations, there is also the potential here for re-igniting those negotiations. As any family therapist will tell you (and we all know that the Middle East is one humongous, dysfunctional family), sometimes making a significant change in the family system’s stasis might cause changes elsewhere in the system that will help resolve the problem.

family therapy diagram

So meanwhile, the shel ma’alah, the heavenly Jerusalem, remains unchanged. What remains for us is the future of the shel matah, the reality on the ground. Let’s keep our fingers tied up in the shape of a magen David (the six-pointed Jewish star) and hope for the best:

  • Hope that a sustainable solution for all the populations in that small strip of land will be reached;
  • Hope that corruption in Israel will be sidelined and that her democracy remains strong;
  • Hope that the Kinneret and the Dead Sea will still be there for our grandchildren to enjoy;
  • Hope that the increasingly right-wing Orthodox hegemony over religious issues will be broken;
  • Hope that Israel will continue to face all these challenges with grace, so that she will continue to inspire and lead Diaspora Jewry; and
  • Hope that we can build that Yisra’el shel matah that the people living there, and all of us around the world, truly need.

We are currently working on a Beth Shalom trip to Israel, primarily for empty-nesters, next November. Please let me know if you are interested.

Shabbat shalom!

 

~

Rabbi Seth Adelson

(Originally delivered at Congregation Beth Shalom, Shabbat morning, 1/13/2018.)

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Israel Snapshot, Part One: the Spiritual and the Physical – Vayhi 5778

I returned last week from a two-week trip to Israel. I was there for Hanukkah. I actually have not been in America for Hanukkah since 2007; it’s a great time to visit my son. He’s on vacation, the weather is cool and comfortable, and its usually before the hordes of December tourists arrive. I also find that my trips to Israel also recharge me and my sense of connection with Judaism, with our ancient texts, and of course with the modern complexities of the Jewish state.

When I sat down, by the shore of the Kinneret, to write this sermon, I found that I had been so energized by my trip that I had at least two weeks’ worth of material, so this is going to be a two-part sermon. This week, I am going to frame a different way of looking at the State of Israel; in two weeks, we’ll talk about recent political developments.

A good way to frame our understanding of Israel requires dividing the world into two traditional spheres, often reflected in Hasidic thought: ruhaniyyut, matters of the spirit, and gashmiyyut, mundane, material matters.

What got me thinking about this was the podcast Fault Lines, produced by the Forward newspaper, featuring an ongoing conversation between Rabbi Daniel Gordis of Israel’s Shalem Center, and New York-based journalist Peter Beinart. If you have not yet heard this podcast, you really should: you can find it here. What makes the podcast so appealing is that they come from different political perspectives on Israel, and yet they manage to have civil, thoughtful discussions.

HERZL WAS AN ANTI-SEMITE IN DISGUISE | SHOAH

Theodor Herzl

In an episode from last summer, they were speaking about the anti-occupation activist group If Not Now. At one point, they took a detour to talk about the competing visions of Theodor Herzl and Ahad HaAm.  Herzl was committed to the political process of statecraft – the nuts and bolts of actually creating a Jewish state.

אחד העם שלא רציתם להכיר - עיון - הארץ

Ahad HaAm

Ahad HaAm was not as interested in statehood as he was in Israel as the merkaz ruhani, the “spiritual center” of the Jews. Herzl wanted facts on the ground: borders, government, infrastructure. Ahad HaAm, noting the pitiful state of the settlements in Palestine at the end of the 19th century, wanted to focus on the way that the Diaspora and the land of Israel as its spiritual center could strengthen one another; that Israel should be “a Jewish state and not merely a state of Jews” – a cultural center that would foster an international Jewish renaissance. Herzl was occupied with gashmiyyut; Ahad HaAm with ruhaniyyut. They were asking different questions: Herzl was concerned with the what and the how; Ahad HaAm with the why.

Beinart and Gordis concluded that both were necessary; that Israel today was created from the visions of both Ahad HaAm and Herzl, and that both ideals still nourish and sustain the Israeli population and the State.

And so too do we need both, here in the Diaspora. We’ll come back to this.

On this trip, my son and I performed what has become an annual ritual: we got a parking ticket.

Nonetheless, on every visit to Israel, I am reminded of why I love the country and the people. Here are a few things I took note of on this trip:

Nahalat Binyamin, the Tel Aviv street fair near the shuq (open-air market) on Fridays is always packed with people. Artists and craftspeople of all kinds set up to sell their wares. There are buskers and various types of street entertainers, including a particularly talented string trio: Russian emigres, two violins and a cello. Their instruments look beat-up and barely varnished. But as I listened to them play Vivaldi, I was transported momentarily away from the busy, dusty city to a place of  beauty and tranquility. I put 10 sheqel in their hat.

The cafes are alive, bursting with people. The cafe culture in Israel is vibrant. While I have often been in cafes in America where every single person (including me) is working on their own laptop, not talking to each other, that is never how it is in Israel. Friends are having conversations; people have work meetings; some are simply checking out the scene; and so forth.

Meanwhile, Israeli city streets are always filled with people, not just cars. Israeli cities are generally built around a small, pedestrian-friendly merkaz, so the sense of seeing people and being seen is a part of the Israeli day-to-day experience.

And then there is the youthful energy of Israel. On my flight over, I was literally surrounded by Israeli babies on four sides. I didn’t sleep so well, but the comfort of knowing that Israelis and Israeli society are family-centric is worth so much more.

As bustling and exciting as Israeli is, I confess that what I love most when I visit is the opportunity to reflect: the quiet of a hike, wherein I can chew on history and current reality, about what it means to be a Jew, an American Jew, an Israeli Jew, an American Zionist, an American Jew who considered making aliyah but then returned to America, and so forth.

Arbel caves

View of the north-facing cliff of Mt. Arbel, which contains the caves

Last Sunday, my son was in school following Hanukkah break, so I drove up to Mt. Arbel, just north of Tiberias, to take a hike. Arbel is best known for the ancient natural caves, hewn into the steep cliff on its north face, that were not only used as homes by our ancestors, but also played a role in the rebellion against Rome in the first century CE. (Noted by Josephus because Herod’s commander lowered soldiers from the cliff above the caves to enter and massacre the rebels in the caves.)

Josephus

Unfortunately, the caves were inaccessible because it was a windy and rainy day. So instead I strolled around the top of the mountain, and also checked out the ruins of the 4th-century synagogue near the summit.

The synagogue, like many ancient synagogues in Israel, is demarcated by Israeli authorities to protect the past. Among the signs placed haphazardly around the site are descriptions of the worship area, and then a note that there were also rooms to one side where limmud / “learning” took place.

Israel needs that ancient synagogue. It lies there, a collection of worn, sculpted rocks, as a symbol of our ancient connection with the land; it represents the past as much as the present. It reminds us of the politics and the spirit. It speaks to us of ruhaniyyut and gashmiyyut, the material and the spiritual.

Now, you might be thinking that ruhaniyyut here is tefillah / prayer, since it involves what at least ostensibly suggests expressing our gratitude and requests to God; that the role of the synagogue as a beit tefillah, a house of prayer, is the spiritual side.

And I would posit that it is exactly the opposite: tefillah has a certain rigidity to it: it has laws, customs, and the expectation, at least historically, has been that it’s done a certain, particular way. The words do not change; the melodies do not change that much. As much as many of us synagogue regulars crave a certain amount of variety in our services, the reality is that most of us expect that prayer will be done a certain way, and that not doing it that way would be foreign.

(Aside: we are currently hosting a discussion about re-imagining what we do here for tefillah, something that you will become more aware of in coming months. We’re setting some goals, and will try to make our services align with those goals. And we are certainly focused on making tefillot a more creative and meaningful endeavor.)

But limmud, learning is exactly the opposite. The rules are simple: study and argue. It is a creative endeavor. And although you have to use what’s come before, the field is wide open in terms of interpretation, what ancient words mean to us today.

Tefillah / prayer is like Herzl’s political Zionism; it desires structure. It is about demarcating liturgical frameworks so that words of praise are recited in an organized way, so that people can gather in groups to create a ritual framework together. But learning is about openness, about freedom, about exploring yourself through ancient text. It is about enriching yourself and your community through seeking meaning. The Jewish bookshelf is the virtual merkaz ruhani, the spiritual center of our people.

The synagogue, ancient and modern, symbolizes the modern state of Israel – learning and praying together, structure and creativity, ruhaniyyut and gashmiyyut.

החיים היפים בתל אביב הקטנה / חלק א` | מסע בתוך החמישים

And the lesson that we can draw from this is that the Israel that we know and love, the Israel that gives us inspiration, is not just about political boundaries and democracy and the peace process; it is also about how we go about finding meaning here in the Diaspora. It is about being not only or lagoyim, a light unto the nations, but or la’am, a light unto OUR nation, the Jewish people, as well. It is about the people who live there, and the wealth of culture that Israel gives to the Jewish world: the religious culture, yes, but also the secular: the pop music, the plays, the fashion design, the high-tech innovations.

As Diaspora Jews, we are as much enriched by Herzl’s vision of Altneuland, the old land become new, as we are by Ahad HaAm’s notion of the merkaz ruhani, the spiritual center. Let’s keep that in mind as we move forward.

Take me to Part Two!

~

Rabbi Seth Adelson

(Originally delivered at Congregation Beth Shalom, Shabbat morning, 12/30/17.)

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