40 Years - A Journey of Transformation

For the closing program this Spring  our Temple Israel Sisterhood held a Woman of Valor Tea, honoring five women of distinction and dedication to our congregation.  At the very end of the celebration I was surprised with a commemorative Lucite plaque, honoring me for ten years at Temple Israel.  As congratulations were shared, a leader of our congregation remarked on how much she and our Temple family appreciated having me as the rabbi, as a leader and teacher in the community. Perhaps more surprising to me, she recalled the complex and fraught discussions and debate that had surrounded the decision to hire me these ten years ago, because I would be their first woman rabbi.

This June marks a momentous event in Jewish history.  On June 3, 1972, forty years ago, Rabbi Sally Priesand stood on the bima at Plum Street Temple in Cincinnati, Ohio, and was ordained as the first female rabbi.  On that same date 18 years ago, June 3, 1994, I stood on that same bima at Plum Street Temple and took my place in the line of  611 female Reform rabbis that have since followed in Rabbi Priesand’s path.

Rabbi Sally Priesand, 1972

Forty is a significant number in Jewish tradition.  When Noah built the ark, the rain lasted for 40 days and nights. The Jewish people wandered for 40 years in the wilderness before entering the land of Israel. Moses spent 40 days and nights up on Mt. Sinai to receive Torah. The spies that Moses sent out to explore the land were there for 40 days. One is only considered old and wise enough to study kabbalah, Jewish mysticism, at the age of 40.  A mikveh must be filled with 40 seahs of water. According to Rabbi Judah Loew, the Maharal of Prague(16th century), the number 40 has the ”power to transform one’s spiritual state. ” 40 is also considered a number of completion.  The number of days that it takes an embryo to form in its mother’s womb according to the Talmud is 40 days (Talmud Bavli Yevamot 69b).  While science today would disagree with that idea, we do know that gestation of a human being is 40 weeks. And  in the Mishnah (Shabbat 7:2) there is a list of 39 melachot or categories of labor or creative work that are forbidden on Shabbat, described as “40 less one”. These categories correspond to the 39 modes of constructive labor it took to build the Mishkan in the wilderness. And on Shabbat we rest from those labors, step out of this physical work, and make room for the spiritual fulfillment of Shabbat. Why 40 less one?  The sages teach that 40 is the number of completion, that these 39 categories of physical  labor it took to build the Mishkan were not complete without the spiritual labor to bring Shabbat into the Mishkan. These 39 categories of work parallel the work that went into the creation, with the one exception of the spiritual dimension of creation, and that is what completes the work, hence the 40th is the completion, the spiritual dimension.

While I would hesitate to say that we have arrived at a place of completion for women’s status in Jewish life, certainly, 40 years of women’s rabbinic leadership have powerfully transformed the Jewish world’s spiritual state.

As I write this message, Rabbi Miri Gold has just been recognized as the first non-orthodox rabbi of a congregation in Israel. This decision paves the way for other Reform and Conservative rabbis in Israel, both men and women, to receive government recognition and a salary, in the same way that over 4000 orthodox rabbis are recognized. Just a few weeks ago, Rabbi Alona Lisitsa became the first Israeli Reform Rabbi to sit on a municipal religious council nominated by the Minister of Courts (after an injuction by the Supreme Court). Two years ago, Rabba Sara Hurwitz became the first Orthodox female rabbi.

Forty years ago, who could have imagined orthodox women learning and teaching Talmud, or leading tefillah (prayer) in orthodox egalitarian minyanim.
But we still have along way to go before we get to the promised land where we can all stand at Sinai together. 40 years of work and journeying in the wilderness have led us as a Jewish family to a new place and a new spiritual state but we are still on a journey. As Judith Plaskow writes “We must expand the notion of Torah to encompass not just the five books of Moses and traditional Jewish learning, but women’s words, teachings, and actions hitherto unseen. To expand Torah, we must reconstruct Jewish history to include the history of women, and in doing so alter the shape of Jewish memory.” (Judith Plaskow,  Standing Again at Sinai, p. 28)

Rabbi Sally Priesand

Judaism has changed and continues to change because of the work and leadership of women rabbis. As we look forward to the next steps on the journey, we wish Rabbi Sally Priesand Mazal Tov and Todah Rabbah!  Yeshar Kochech!

(cross posted on  Kol Isha, the blog of the Women's Rabbinic Network)

Happy Shavuot

For more than a century, the Reform movement has marked the anniversary of the giving of Torah at Mt. Sinai with the ceremony of Confirmation. Each year we look forward to celebrating with our young people as they mark their Confirmation of Judaism as young adults. We celebrate their learning as we usher in the holiday of Shavuot, the Feast of Weeks and the receiving of Torah at Mt. Sinai. 

I am convinced that the festival of Shavuot is the least remembered or observed of holidays among the big three (that is the three festivals that in the time of the Temple Jews went up to Jerusalem to observe – Sukkot and Pesach being the other two).  Since religious school is usually over by the time the holiday rolls around, few of us had terribly strong memories of Shavuot ritual.  For many, Confirmation is the only ritual surrounding Shavuot that sticks in our minds.  Yet, the holiday includes wonderful potential -- after all it does celebrate this most mysterious and momentous event: the giving of Torah at Sinai

But Shavuot is not only for young people; all of us stood at Sinai.  Shavuot is a celebration of Revelation, of the Giving of the Torah to the Jewish people on Mt. Sinai. In recognition of this Revelation, we read the portion of the Torah that the Torah itself says took place on Sinai  the story of the giving of the Ten Words, otherwise known as the Ten Commandments.

These Ten Commandments are not the only commandments of Judaism. Our tradition tells us that there are 613 mitzvot (the word means "commandments," not "good deeds"), all of which are important. But somehow, the Ten Commandments remain for us among the most basic of all laws. They are laws which form the foundation of the life of society: laws against idolatry, about family, about resting, and about basic morality. And these Ten Commandments remain important in our lives today.

Shavuot is also one of the special festivals in the year that has one of the five "scrolls" or megillot assigned to it.  On Shavuot, the scroll that we read is the Book of Ruth.  There are three reasons that the Book of Ruth is read on Shavuot. First, the story of Ruth takes place during the summer harvest.  Second, the story of Ruth reminds us that the Torah, which we received at Sinai, is so precious and valuable.  Ruth, a Moabite, chooses Judaism.  She elects to cast her lot with the Jewish people, saying: "Where you go, I will go, where you lodge I will lodge.  Your people shall be my people, and your God shall be my God."  Ruth's choosing Judaism makes us more aware and appreciative of the blessings of being Jewish.  Third, some scholars say that we read the Book of Ruth because it reminds us of King David.  King David was Ruth's great-grandson and traditionally Shavuot marks both David's birth and death. 

It is customary to stay up the entire night (leil) of Shavuot studying Torah with the community as we symbolically prepare to enter into a sacred relationship with God.  Many contemporary Jews choose to intensify and personalize the experience of revelation through studying Torah, talmudic, mystical and modern text and adding our own experiences and interpretations.

So, join us for Shavuot and the Confirmation service this year, and take some time to appreciate the gift of Torah in your life today as we stand together at Sinai.

Mazal Tov to our Confirmands and Happy Shavuot to All!

Religious Freedom and Equality in Israel

What does freedom mean?  As Pesach approaches, we retell the story of our ancestors, and offer thanks to God that in this season we went forth from slavery to freedom.  The Haggadah reminds us that each of us must teach our children that “it is because of what God did for me, when I went out of Egypt”, in other words, each of us must view ourselves as having personally gone forth from Egypt. Freedom is defined as the absence of coercion or constraint imposed by another person or by the state.  A person is free to the extent that she can choose her own goals and course of life, can make choices between the alternatives available to her, and is not compelled to act in a manner that she would not choose; or is not prevented from acting as she would like.  In our world there is a practical connection between freedom and power. 

In Israel today there are many challenges posed by an imbalance of power that threatens the core values of Israeli society. Democracy and fairness are under attack because the ultra-Orthodox leadership insist that their Jewish vision is the only way. The power that the ultra-Orthodox religious authority currently holds, undermines the freedom for different religious expressions of Judaism to exist in Israel.  Israeli Reform, Masorti/Conservative, and secular Jews are uniting in support to strengthen pluralism in Israeli society and promote equal rights for different religious expressions of Judaism.

The Israel Religious Action Center is actively involved in challenging the ultra-Orthodox establishment, and is involved in more than 60 court cases each year.  

These cases include:

• Choice in wedding ceremonies – recognition of non-Orthodox rabbis as officiants and civil marriage in Israel as an alternative to religious ceremonies.

• Choice in burial procedures – implementing an already existing alternative burial law allowing for civil burial sections in all public cemeteries

• Recognizing non-Orthodox conversions

• Preventing discriminatory legislation against non-Orthodox practices

• Equal treatment of all streams of Judaism – the employment of non-orthodox Rabbis in municipal settings, providing equitable funding of communal, educational and religious activities

• Eliminating gender separation - on public buses and all public places and facilities

• Core curriculum for all - schools receiving any State funding must teach the Ministry of Education core curriculum which prepares students to participate in the job market and a democratic, civil society

• Reducing the authority of religious courts  – in family and life cycle matters

• The right for women to pray together at the Wall – Women of the Wall seek to pray aloud as a group, wear tallit and read from the Torah 

• Freedom of religion and conscience - as protected by the 1948 Declaration of Independence of the State of Israel.

Over the last several decades, the Reform and Masorti/Conservative movements have made progress. The outreach efforts of our congregations and education initiatives all over the country are bearing fruit. As more and more Reform congregations spring up and become established pillars of their communities, Israelis are starting to see that the Reform movement has a lot to offer them.  Anat Hoffman, head of the Israel Religious Action Center reports that “Many Israelis who oppose gender segregation, racist incitement by rabbis, or the Orthodox monopoly on marriage and divorce see that we are on the front lines pushing back against the ultra-Orthodox hegemony. They look at our work and think, "Here is a group that represents my Jewish values. If that is what it means to be Reform, then I'm Reform."”

As Rabbi Gilad Kariv, Executive Director of the Israel Movement for Progressive Judaism, recently said "it is striking that the political and legal reality in Israel regarding relations between religion and state lags far behind the true position of Israeli society. For sure, both movements still face significant challenges, but it is no longer possible to dismiss their activities in Israel or their impact on Israeli society. We believe that the development of both movements will eventually lead to a change in their political and legal status.”

Within the last month one of the major issues that non-Orthodox Israelis have been concerned with has made progress.  The Tal law, that exempts the ultra-Orthodox from military service has been struck down. According to this recent court decision, now all Israelis, including the ultra-Orthodox, must share the burden of full army or national service. 

In January, Shimon Peres became the first president of Israel to appear publicly with the Masorti (Conservative) movement, after 35 years since the movement’s founding in Israel. Peres attended a performance of Shirat Machar, the Masorti co-ed performance troupe, and opened his remarks by saying, “I came here this evening to hear women singing,” referring to the haredi soldiers who walked out of an IDF event where women soldiers were performing. He also praised the Masorti movement’s “commitment to humanism, peace, human rights and the rights of citizens,” saying that it is time to recognize the religious rights of all Jews in Israel. “Different streams exist in Judaism,” Peres said, “which has room for conservative and liberal viewpoints.” 

Yet there is more work to be done. In response to the work of IRAC, Ultra-Orthodox Member of the Knesset Eichler has publicly referred to IRAC staff and Rabbi Gilad Kariv  as "Reform anti-semites" and "Reform enemies of the state". Certainly change needs to happen at the grassroots level by Israeli voters  who can focus their efforts to ensure that members in the next Knesset will promote legislation to protect the democratic, Jewish and pluralistic nature of the State of Israel.  As American Jews and supporters and lovers of Israel, we can also work for change to ensure that Israel lives up to the Declaration of the Establishment of the State of Israel  which says: "[The State] will ensure complete equality of social and political rights to all its inhabitants irrespective of religion, race or sex". What is at stake is nothing less than the morality of Israel’s motives, and the integrity of her actions; the democratic, pluralistic future of the modern state of Israel. Anat Hoffman, Executive Director of the Israel Religious Action Center reports that the internal issues currently plaguing Israel - religious pluralism, minority rights, and gender equality are as great a threat to Israel's future as the prospect of a nuclear Iran.

What can you do? Get involved.  Become informed - read the Israeli press, follow what is going on through organizations like Hiddush: for religious freedom and equality in Israel. Let Israel know that you care.  Send messages of support to the Israel Movement for Progressive Judaism, our Israeli counterparts in the Reform movement. Send contributions to support the work of the Israel Religious Action Center and the Women of the Wall. Sign petitions to let the Israeli government know that Israel is a place for all Jews. And go Visit Israel.

Women of the Wall website: www.womenofthewall.org.il.

Be Happy - It's Adar!

“When Adar arrives, our joy increases.” So we are told in the Talmud. So much of our lives is given over to serious matters, that when given the chance to rejoice and celebrate, and most of all to be silly, we really should not miss the opportunity.  That’s the case with the month of Adar, for Adar marks the festival of Purim in the Jewish calendar. 

All too often, we relegate Purim to the children in our community. But it’s not just for kids.  I’ve been to some quite wonderful adult Purim celebrations.  We’re never too old to dress up and enjoy this holiday.  After all, the themes, the characters and the story of Purim have much to add to our lives.  Purim is a joyous affirmation of Jewish survival despite the great odds that confronted Esther and her Uncle Mordecai.  The story of Purim is a story of people taking charge of their own destiny and it reminds us that celebration is essential in our sometimes difficult and complex lives.  We are given the opportunity to transcend, at least temporarily, the seriousness and busyness of everyday existence and are magically transported to a world of drama, revelry, and ancient tales of tribulation and triumph.

So this year, celebrate Purim!  Laugh, dress in costume, make hamantaschen and send sweets to friends and family.  Let yourself be lighthearted and remember the sweetness and joys of life.  After all, you should be happy – It’s Adar!

Tree of Life - Tu B'shevat and Rejewvenation

Tu Bishevat - the fifteenth day of the month of Shevat in the Jewish calendar, falls this year on February 8th.  Tu Bishevat is the New Year of the trees.  We rejoice in the fruit of the tree and the fruit of the vine.  In the Talmud there is a legend about Honi, who came upon an old man planting a carob tree.  When Honi saw the old man, he at once questioned the old man’s actions, saying, “Foolish man, do you think you will still be alive to eat of the fruit of this tree?”   The old man replied, “I found trees in the world when I was born.  My grandparents planted them for me.  Now I am planting for the generations that will come after me.”  The story goes on to tell us that Honi fell into a deep sleep, from which he did not awaken for 70 years.  When he awoke he was surprised to see an old man picking the fruit from a fully grown carob tree.  When he inquired of the old man, “Are you the man who planted this tree?” the old man answered, “My grandfather planted it for me.” (Talmud Bavli, Ta’anit 23a)

The Talmud says that the root is the soul and the branch is the body.  Just so, there is a branch of the tree of life representing each and every Jew.  How marvelous are these branches, for while nourished by the same roots, the fruit of every branch is completely different.  Our rabbis taught that one who sees a multitude of Jews should recite this blessing: “Blessed is the all-wise and mysterious God, for each person’s opinion is different and each person’s appearance is different,” and yet they are all Jews (Talmud Bavli, Berachot 58a).  United by the tree of life, the Torah, we each create our own Jewish life.

All too often these days, however, too many of us feel that our active participation in Jewish life and Jewish community does not matter.  I am saddened when I hear this phrase: “As long as I feel Jewish, what does it matter if I do anything or not.”  I am saddened because it is not enough to “feel” like a branch of the tree of life.  Judaism is about doing, and living Jewishly.  A feeling is intangible.  It cannot be transmitted or passed to another without real, physical contact.  The fruit of Jewish life  means seeing, tasting, touching, smelling, and acting in order to live as a Jew and to have an impact on the world around us.  We are obligated to live Jewishly in order to fulfill the commandments and to sow the seeds of future Jewish living.   

Tu Bishevat calls us to action because it asks us to plant.  We too are like trees, requiring constant nourishment in order to flourish and grow.  While certain aspects of our own trees of life can take nourishment from any ground, there is a second system, a root which reaches hungrily for the teaching of Torah.  Being Jewish requires constant rejewvenation from the soil of Torah.  We are commanded to take action and participate in doing Jewish life in order to flourish and grow.  We have planted and transplanted this tree time and again.  May we keep the soil fertile that our faith in God and our Jewish acts may grow.  May we strengthen our roots with the past, and may our branches reach towards the future to bear sweet fruit.

URJ Biennial 2011, Washington, DC

  

This December 14-18, 2011, I was among more than 5000 Jews who attended the Union for Reform Judaism Biennial in Washington DC. Delegates from over 500 congregations in North America, Israel, and the UK studied, prayed, debated resolutions, and celebrated Shabbat together in an atmosphere of learning, networking, and passion for the future of Reform Judaism.

A major highlight of the biennial was hearing from President Obama, who gave a stirring address to the assembly,  addressing issues of social justice and  Israel, and peppered with humor - referring to his daughter Malia's busy schedule attending friends' bat mitzvahs, and giving a shout out to NFTY, the North American Federation of Temple Youth. He began his remarks by wishing us an early Shabbat Shalom and then continued with a d'var Torah on the portion of the week, resonating with the word “Hineini”,  “Here I am”. It was an exciting and moving start to our Shabbat together. We were also privileged to hear from Ehud Barak, and Natan Sharansky, and had the opportunity to dialogue and discuss the challenges and opportunities for Reform Jews in Israel with representatives from Israeli Reform congregations.

This year's biennial marked a major leadership transition as Rabbi Rick Jacobs became the new President of the Union for Reform Judaism.  Rabbi Eric Yoffie, who is retiring after having led the movement for the last 16 years, was celebrated in prayer, speech, and song on Saturday evening at Havdalah. Rabbi Jacobs shared his passionate vision for the future of Reform Judaism at the closing plenary on Sunday morning.

This year's biennial also had the largest attendance of Jews in their 20s and 30s and inaugurated a new initiative for the URJ, the Campaign for Youth Engagement, or CYE.  This initiative is a strategic plan to develop greater youth involvement and reinvigorate our movement's strategies for retaining youth post b'nei mitzvah and through high school and making our congregations more welcoming and responsive to the needs of Jews in the post- college and young adult years through their 20s and 30s. The convention halls were full of people, ideas, and energy.  There was also a large exhibit hall of vendors for Judaica shopping, Jewish books and music, and programmatic resources.

Prayer Services at URJ Biennial 2011

I attended many different learning sessions from Yoga Shalom to the Changing Landscape of Jewish Life, Judaism and Technology in the Digital Age, What Jews Need to know about Genetic Diseases - (the importance of genetic testing and counseling for young Jews),  and New Trends in Jewish Religious Education,  and much more.  I reconnected with old friends,  colleagues,  and teachers,  and made new friends and connections.

Kumsitz with friends

I danced and sang at biennial Shabbat and daily worship, studied text with wonderful and insightful scholars, and was thrilled to hear many Jewish musicians perform - Josh Nelson, Dan Nichols, Julie Silver, Jeff Klepper,  Beth Schafer, Joe Black, Rick Recht,  Michelle Citrin,  Noah Aronson, Ellen Allard, Shira Kline, Peri Smilow, and many more.  We were all profoundly missing Debbie Friedman at this biennial. The conference included a beautifully moving and heartfelt tribute to Debbie and her music. As Josh Nelson said, “She was there at the beginning and she is still with us now through her songs.” Theodore Bikel received a special award from the URJ and Saturday evening we were privileged to hear the incomparable guitarist and Israeli singer David Broza.  Services were enhanced with beautiful music from a special biennial choir and a choir of the American Conference of Cantors.  After the evening programming and concerts ended there was an informal late night kumsitz with old and new friends. The one thing I did not do much of at the biennial was sleep!

Kol B'seder - Rabbi Dan Freelander and Cantor Jeff Klepper - URJBiennial 2011

David Broza at URJ Biennial 2011

You can view videos from this year's biennial of speakers, teachers, and Shabbat services and music at the URJ Biennial 2011 link and be inspired!  And then plan to attend the URJ Biennial 2013 Dec. 11-15 in San Diego!

Chanukah - The Message of Religious Freedom

Chanukah is probably the most celebrated of all of the Jewish holidays.  Many people enjoy it as a festive time to gather together with family and friends, eat latkes, spin dreidels, and light the menorah.  Some people, Jews as well as gentiles, mistakenly think of Chanukah as the Jewish Christmas.  But far from it. Chanukah is not a Jewish response to the Christmas season.  The real meaning of Chanukah is about celebrating heroism, courage, and religious freedom. It is indeed ironic that this holiday, which is rooted in a revolution against assimilation and the suppression of the practice of Judaism, has become an overwhelmingly secular, commercial holiday.

Chanukah was established by religious leaders to teach a specific message: our freedom to worship God and practice our beliefs without coercion from government.  Chanukah teaches us about the dangers of government interference with religious practice and about the importance of religious liberty. Under King Antiochus, the Greek government forcibly imposed the worship of Greek gods, desecrating the Temple, and sacrificing pigs on the altar.  Antiochus forbade the Jews from worshipping according to Jewish belief, banned the practice of circumcision, and used force to make Jews worship Greek gods.

What we celebrate on Chanukah is the response of the Jews, known as the Maccabees, who stood up for their Jewish way of life and refused to give in to the coercion of the Greeks.  The second blessing we recite over the Chanukah lights gives thanks for the miracles God performed for our ancestors, recalling the celebration of the Maccabees when they were no longer oppressed by tyranny and were once again able to practice their faith and traditions.

So, the celebration of Chanukah is first and foremost a celebration of religious freedom. We celebrate by doing Jewish things: we study Torah, we sing songs in praise of God, and we joyfully recite prayers in celebration of that freedom. King Antiochus and his government forbade these things, so we celebrate by doing them.

As we remember and give thanks for what happened in ancient times, we also give thanks that we are blessed to live in a country that values religious freedom, allowing Jews and people of other faiths or no faith to worship or refrain from worship as they see fit. It is this policy of religious liberty that allows all Americans to participate fully in our open, multicultural society.

As we light the lights of the Chanukah Menorah this year, let us make sure that the flame of religious freedom for all never goes out.
Chag Chanukah Sameach!