Archive for November, 2009

What’s in a name? – Everything (Underestimating Students and taking away an opportunity for real learning)

Tuesday, November 24th, 2009

A new school in Cornelius, NC has recently been named for a exemplar educator, William Hough, who helped shepherd his school through the tumultuous desegregation era. Not having knowing Principal Hough, I have gathered from accounts of those who knew him, that he was respected by his students because of his commitment to an education that recognized every student regardless of race, ethnicity, or socioeconomic class.  A friend of mine in the clergy here in Davidson was a student in that school when Principal Hough was at the helm, and feels that honoring him is most appropriate.

Bestowing the name of Hough should not be tough decision, even though a small minority of people are worried that it will be mispronounced, ‘Ho.’ And I concede that some silly students from other schools will dishonor the name in such a way.  However, by naming the High School for Principal Hough, the School Board sends a message to students and parents about what we should truly value in education;  courage in the face of adversity, persistence, standing up for what is right, valuing every human being simply because they exist, etc. etc. etc.

I think by making the pronunciation of a name an issue we sell our students short.  If a student’s sense of self-worth is at risk because of the silly remarks of a scattered few other students I would posit there are other issues at play that need to be dealt with.

Moreover, we also steal from them an opportunity to have a school name of which they can truly be proud; a name that in and of itself is an educational, moral, and “real-life” lesson.

I remember having a teacher named Mr. Ho. He was of Chinese descent. There were a few jokes here and there, but once a student had Mr. Ho as at teacher, all of that nonsense stopped. His value, and the lessons he taught spoke for themselves.  The way he lived his life and taught were a lesson unto themselves.

As a future parent, I would rather the school board focus on bringing stellar educators to our schools, cut from the same cloth (so-to-speak) as William Hough, regardless of their names, then waste time removing a possible profound and enduring teaching moment from William Hough High School.

A Thanksgiving Honor – Jewish Participation in the Annual Davidson Interfaith Thanksgiving Service

Monday, November 23rd, 2009

Yesterday (Sunday November 22, 2009) Joel Skodnick from Congregation Beth Shalom and I had the supreme honor to represent the Jewish community at the Annual Davidson Interfaith Thanksgiving Service.

Five years ago, I do not know if the fledgling Jewish community could have imagined the day when two Jews would stand shoulder to shoulder with our Christian brothers and sisters of faith as representatives of a vibrant and dynamic Jewish community.

This new Jewish communal success is the result of hard work and visionary leadership by so many lay leaders. The community Thanksgiving service, like the first Annual “Shalom Lake Norman” Festival, is a testament to those labors of love.

There are still many chapters to be written in the Jewish communal story in the Lake Norman region. It is with great optimism that I look to the future. A vibrant Jewish community which embraces the fullness of Jewish tradition will continue to grow and thrive in the months and years to come. As an emerging Jewish community we have an opportunity to fashion a community that takes the best from all of the many streams of Judaism.

I offer my prayer of thanks for what has been done and what will be done.

Happy Thanksgiving To All!

You Are What You Eat – Kashrut in Reform Judaism

Friday, November 20th, 2009

http://www.jweekly.com/article/full/40482/food-for-thought-slow-down-before-you-take-that-next-bite/

Below is the text of the article from Jweekly (I did not write the words below, just thought they were meaningful)

Remember the old refrain, “You are what you eat?”

Some in the Jewish community have taken that message to heart, and are pushing to redefine the boundaries of kashrut.

Addressing the Union of Reform Judaism’s biennial this week, its president, Eric Yoffie, pushed the Reform movement’s Green Table/Just Table initiative. The rabbi urged his audience to “think about how the food we eat advances the values we hold as Reform Jews.”

In that regard he proposed that Reform Jews develop more ethical food practices, such as eating less meat, consuming locally grown produce and even eating more slowly.

One need not be an environmental scientist to acknowledge the facts about food production, especially regarding the cattle, poultry and dairy industries: Together those three harm the environment more than the oil and automobile industries combined.

Have you driven down I-5 through the San Joaquin Valley breadbasket lately? On most days, the air is dirtier than L.A.’s.

A few years ago, the United Nation’s Food and Agriculture Organization reported that raising cattle generates more greenhouse gases than driving cars. Factor in the drain on water and land resources in meat production, the resulting mountains of waste and — let’s not forget — that eating too much red meat is harmful to your health, and it’s clear people should reduce their meat consumption.

What makes any of this Jewish? Yoffie says his recommendations are “not about kashrut,” but Jewish activists some time ago launched the eco-kosher movement. Those activists urge sustainable agriculture practices, cruelty-free meat production and healthier eating. Yoffie’s speech suggests these ideas have gained currency.

Some would argue that the rules of kashrut already consider the well being of animals. Moreover, they would say, by invoking holiness in everyday acts such as eating, Judaism already imparts the kind of food consciousness championed by the eco-kosher movement.

We would agree, but do those rules go far enough?

How “kosher” is meat with a hechsher (kosher seal of approval),  if that meat was flown thousands of miles to reach your plate? How “kosher” is it to consume produce picked by migrant workers deprived of basic economic security?

Thoughtful Jews ask these sorts of questions all the time. Does it mean we have to redefine kosher? Not necessarily. But we agree with eco-kosher proponents that to live up to the highest ideals of Judaism, we cannot ignore the impact our food choices have on the wider world.

Comment:

You are what you eat

Not buying kosher meat produced by slave labor under appalling conditions is a way of keeping spiritually if not biblically kosher. The kosher meat business throughout the world is tainted with corruption. Here in the UK, porging has been banned since World War II allegedly because no porging “experts” are available. The real reason, of course, is so that hindquarter meat can be sold very profitably to the non-kosher meat industry. When I lived in California, there was a huge kosher meat scandal involving a kosher meat-packing plant south of L.A. In Israel, there have been discoveries of camel meat being certified kosher. In my view, it is more in the spirit of kashrut to eat organic, non-kosher meat from a reputable source than to eat kosher meat from a tainted source.

‘Saving Israel’ (Daniel Gordis on Israel and what we can do to keep the hope alive)

Wednesday, November 18th, 2009

I hope people will read the paragraphs below but also check out the links.

On Monday November 16, 2009, Rabbi Daniel Gordis came to Lake Norman to speak about his book, Saving Israel: How the Jewish People Can Win a War That May Never End. Gordis captures the importance of the State of Israel for the entire Jewish People. The paragraphs below are my attempt to capture some of his message.

In 1946, the Jewish community was timid. Six million Jews had been killed in across Eastern Europe. Jewish communities in the United States had not yet built majestic synagogues. In Charlotte, Shalom Park was just a dream. In Palestine, Jewish immigration was still stymied by British rule. There was no sense of a glorious future. Today, sixty years later, Jewish communities have blossomed and matured in the United States, in Israel, and across Europe. Today, Berlin has one of the fastest growing Jewish communities in the world.

1967 was a turning point in the existential perception of the Jewish people. In just six days Israelis went from seriously doubting their ability to survive the Arab onslaught to feeling, for the first time, that they controlled their own destiny. Israel tripled in size in six days. A new age had dawned. The picture of the Jew was no longer the powerless, lonely Jew awaiting his fate at the hands of a Nazi, but rather strapping Israeli soldiers standing together at the Western Wall after defeating their enemies. The 1967 war entirely changed the conception of what it meant to be a Jew.

Today Jewish communities have begun to lose the notion that we are the shapers of our own history. If this is lost than the audacious revolutionary movement we call Zionism will wither and fade. The hope that is not yet lost (referred to in Hatikvah) will eventually be lost.

Israel has enabled (and can continue to enable) the greatest story of national revival. It is this revival that has restored hope, human dignity, Jewish learning, and Jewish language.  This does not mean every Jew must approve of every policy decision of the Israeli government or every action of the Israeli army or individual soldiers. No one does. But for the first time, Jews are taking the critical and catastrophic misstep of saying, “Count me out.”  They have begun to abandon the dream.

Israel is our collective miracle. It is our compass and without it we are all lost. As a community we will explore the complexities of Israel together, recognizing those intricacies but always keeping in mind that Israel is a core element of whom we are and who we hope to become, as individual Jews and as a community.

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Other links: Here are a couple other interesting links. It’s disturbing to see the comments to the contribution by Gordis to the Charlotte Observer. It shows how little people know about Israel and the lack of historical perspective they bring.

http://danielgordis.org/2009/11/06/anythingyousay/

http://www.charlotteobserver.com/408/story/1050380.html

http://danielgordis.org/2009/10/18/the-is-have-it/

http://danielgordis.org/2009/09/03/1333/

http://danielgordis.org/2009/10/09/no-right-to-exhaustion/

http://danielgordis.org/2009/08/23/the-war-we-havent-fought-yet/

Woman Wearing Tallit Arrested at Western Wall in Jerusalem

Wednesday, November 18th, 2009

The following article appeared on www.jta.org.  There is still so much work to do to further religious pluralism in Israel. What a shame that all cannot have access to the sacred places of our people.

Woman wearing tallit arrested at Western Wall

November 18, 2009

JERUSALEM (JTA) — Jerusalem police arrested a woman praying at the Western Wall for wearing a tallit.

The woman, who was participating in Rosh Chodesh services, was arrested Wednesday based on an Israeli Supreme Court ruling that the public must dress according to the customs of the site, Israel Radio reported.

Police came to the site after the Women of the Wall group asked to read from a Torah scroll, according to reports. The group usually holds its services at Robinson’s Arch, located near the Wall.

Rabbi Shmuel Rabinovitch, the Western Wall rabbi, called the group’s actions Wednesday “an act of provocation that seeks to turn the Western Wall into disputed territory,” according to reports.

The chairwoman of the women’s group, Anat Hoffman, said it was the first time that a woman has been arrested at the Western Wall for donning a tallit. She identified the arrested woman as Nofrat Frenkel, a medical student from Beersheba.

The Shabbat Family Siddur

Tuesday, November 17th, 2009

A congregant just found a way to re-bind the ‘Shabbat Family Siddur,’ a great prayerbook that I hope to use with the congregation. It was created by Congregation B’nai Jeshrun in New York City, a dynamic conservative synagogue on the Upper West Side.  

As it’s publisher says:

This lively and inviting siddur reflects the spiritual approach to prayer that has made B’nai Jeshurun renowned throughout the Jewish world. It artfully blends traditional rituals and liturgy with contemporary sensibilities to create a deeply moving synagogue service for the entire family.

With its inviting design and colorful artwork–including charming children’s drawings and more sophisticated illustrations–P’nei Shabbat reveals the beauty and inspiration of joyful worship.

Traditional and modern readings, poems, and songs enhance the Friday evening and Shabbat morning prayers, inspiring both children and adult worshippers with a sense of wonder and thankfulness.

The B’nai Jeshurun Shabbat Family Siddur includes:

  • Easy-to-read Hebrew text
  • Clearly transliterated passages
  • Lyrical English translations
    A family-friendly, multi-generational text that will engage children, parents, and grandparents in its deeply moving and spiritual liturgy throughout the year.”

It is an accessible prayerbook that can be used by all and will greatly enhance our worship.  We just need to find a way to obtain 35-50 additional copies. A handful at a time at $12/per. and we should be able to have enough in a year or so.

Pluralistic Judaism (A Tent for all) – Tallit/kippah/etc.

Tuesday, November 17th, 2009

Pasted below is a Reform responsa about the place of tallit and tzitzit in congregations. This responsa from 1988 includes a paragraph that says for us in the Reform movement that these ritual items are optional. While I agree we should not mandate the use of items like tallit and kippah, I do believe that these items should be readily available and the wearing of them should be encouraged as one powerful way to connect with our faith.

In the past Reform has cast off these items too quickly. It is so exciting to be in a new Jewish community where we can fashion our own traditions and build a community where the great diversity of Jewish practice is welcomed.  See the text of the Reform Responsa from 1988 below for more on how a tallit can bring more meaning to worship.

9. Congregation and Tallit (http://data.ccarnet.org/cgi-bin/respdisp.pl?file=9&year=narr)

QUESTION: Should a Reform Congregation provide a tallit for all worshippers? Up to the present time it has been the custom for the rabbis and cantor, as well as anyone involved in the Torah service to wear a tallit We have also encouraged the congregation to wear a tallit at the Kol Nidrei service.

Although traditionally the tallit is worn only during daytime services, would it be appropriate for congregants to wear a tallit on Friday evening as we customarily read the Torah on that evening? May the tallit reflect some individuality? (Robert Strauss, Oklahoma City OK)

ANSWER: The tallit and the tzitzit represent the rabbinic interpretation of a Biblical commandment (Nu 25.38 ff). This was originally fulfilled through the wearing of the four cornered garment with tzitzit (fringes) at all times as a constant reminder of the obligation to perform the commandments. When styles changed, the tallit became an additional garment worn beneath other garments and so it remains as the tallit qatan worn by many traditional Jews. This is worn throughout the day.

The Talmud (Men 43a) debated whether women are obligated to wear tzitzit. Rab Judah felt that the obligation rested upon them as did other earlier teachers while Rab Simeon declared them exempt as this was a positive commandment which depended upon a fixed time. In other words, one was obligated to recite a special blessing in the morning when the tallit was donned. It has been the general Orthodox practice to exclude women from this commandment (Shulhan Arukh Orah Hayim 8.6).

The tallit worn during services grew out of the same custom as the tallit qatan. It is generally worn at all morning services and in the Orthodox tradition by all males even those below the age of Bar Mitzvah (Shulhan Arukh Orah Hayim 17.3) . There are, however, other traditions which state that it is worn only after Bar Mitzvah (Tur and Shulhan Arukh Orah Hayim and commentaries) or only after the male has married.

A tallit is also required, according to tradition, for those who participate in the Torah service (Shulhan Arukh Orah Hayim 14.3). This would be true whenever the Torah is read. It is likewise worn at the Kol Nidrei service to demonstrate the great significance of this service. Traditional Jews will try to begin to wear the tallit before it is dark so that the appropriate blessing can be said while it is still daylight. Otherwise they don it without any blessing (Levush Orah Hayim 619.1).

The wearing of a tallit during morning services is an option for us. There is a provision for this in the Gates of Prayer where the appropriate benedictions may be found. Furthermore, it should be worn by all those who participate in the Torah service if that is the custom of the congregation. This means both the shabbat morning Torah readings as well as any Torah readings which may take place during the evening and if the Torah is read during shabbat minhah. This is in keeping with the traditional moods and we should encourage it wherever it is appropriate. As a number of worshippers may come to the synagogue without a tallit or may be a guest in the city, the congregation may want to provide them with a tallit. I am sure that most individuals will, however, bring their own.

We would, of course, make no distinction between men and women in this obligation so both men and women of all ages who wish to wear a tallit during the morning service should do so. If it is customary to wear a tallit during the Torah service then this should also be equally obligatory for men and women. As a wide variety of woven and decorative tallisim have become available in the last decades, it should be easy to find an attractive tallit and to express one’s individuality through it.

April 1988

Another plug for Jewish Camp. Register for URJ Camp Coleman Today!

Friday, November 13th, 2009

I cannot stress enough the importance of Jewish camp.

Please see the following video. It captures the joy of Camp well:

http://www.youtube.com/watch?v=FQLqFI0u5s8

Also see:  http://www.onehappycamper.org/  for scholarship opportunities to make camp possible.

URJ Camp Coleman is our regional camp.

Health Care and Judaism

Monday, November 9th, 2009

The Board of Trustees of The Union for Reform Judaism (www.urj.org) unanimously voted to endorse the Affordable Health Care for America Act recently passed in the U.S. House of Representatives.  As the Board stated, the URJ has affirmed the value of universal health care and rejected the moral and social failings of our country. The obligation for providing health care does not just fall on the patient and the doctor, but rather the entire community. From a Jewish perspective, health care is not a privilege but a right, and the community has a responsibility to make sure that all are provided for.

With all of the coverage about health care on CNN, MSNBC, ABC, etc. I thought it would be good members of the Jewish community to know where our movement stands on this issue.

The article from the Religious Action Center on this endorsement is pasted below along with a link to their webpage.

from: http://rac.org/Articles/index.cfm?id=3712

Union for Reform Judaism Endorses Health Care Bill

TORONTO, Nov. 4, 2009 – In a unanimous vote today, the Board of Trustees of the Union for Reform Judaism endorsed the Affordable Health Care for America Act, the health insurance reform bill currently being considered by the U.S. House of Representatives. Dr. Cheryl Gutmann, Chair of the Commission on Social Action, issued the following statement:

We are proud that the Reform Jewish Movement’s long record of activism on behalf of achieving universal health insurance coverage now includes today’s unanimous endorsement of the Affordable Health Care for America Act. This landmark legislation would achieve near-universal coverage, including 96% of Americans. It contains a “public option,” through which the government will compete alongside private insurers to hold down costs, expands Medicaid, includes subsidies to ensure that low-income Americans can afford coverage, and is projected to reduced budget deficits by $104 billion over 10 years.

We recognize the House bill is not perfect and will continue our Movement’s decades of work to provide comprehensive and quality health care to all Americans. Among other shortcomings, the public option should be stronger to reduce costs and set standards of care. This bill is also only one step on the road to health insurance reform. We can no longer accept our nation’s moral and social failings that allow 90 million men, women, and children to go without health insurance, as they did at some point over the last year.

As legislation moves through the Senate and conference committee, we will continue to demand that any bill passed by Congress must expand coverage; protect low income and other vulnerable Americans; provide quality, affordable care; and rest on a financially sustainable foundation.

Maimonides, the Jewish sage and physician, taught that health care was the most important service a community could offer to its residents and that health care was not just an obligation for the doctor and patient, but the community as a whole. These lessons inspire us, and inform our belief that by passing the Affordable Health Care for America Act, we will be significantly closer to the kind of community Maimonides envisioned and that every American deserves.

God?

Thursday, November 5th, 2009

The following were questions posed to me in a course at Hebrew Union College in New York. It reflects my thinking more than two years ago, and the conversation internally and with others since then has enriched my life and hopefully my understanding of the Divine. But really this is an opportunity to ‘talk’ about God. We do not engage with the Divine nearly enough.

1) Where is God in your personal life?

I doubt the existence of God on a daily basis so it is difficult to think in absolute terms about God being present in my personal life.  In my irrational heart I have a deep soul-felt hope that God does indeed exist, and this illogical faith-based hope drives my actions.

This desire for a God inspires me to try my hardest to live up to what our tradition and my personal moral compass demands.  God, or the thought of God is my inner compass.  It is not a conscious compass, but that gut feeling we have all felt.  God, humanity and communal strictures all help guide my actions in my personal life.

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Is God in your worship?

God is in my worship in a number of ways.  God is part of my worship because of history.  This is the God, real or imagined (God’s existence or non-existence is irrelevant in this discussion) is the God that my spiritual ancestors worshipped and drew strength from. (In addition they needed to believe in a God in order to survive)  God serves a similar purpose in our times.

God is also present in my worship because of my community.  How can I cast dispersions on the fervent beliefs of my colleagues, teachers and friends?  Could they and billions of people through the ages all be wrong?  Or, if their illusion of God was necessary to maintain their existence or validate their existence, do I have the right to negate that?  Their belief in a God has affected me quite profoundly.

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Where is God for you as a Shaliach Tzibor?

God is a hope a need that people have had for thousands if not tens of thousands of years.  A God concept allows some, if not all people to go on when things seem too difficult.  I can not ignore this need for God.  I must nurture this hope because it serves a purpose…it helps makes the world a better place….it contributes to the good in the world.

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2) How do you bring these issues about God and worship into the communities that you lead?

I believe we must be honest in our discussions with those in our communities.  We must be seen as engaging with our own personal struggle with God and resulting worship.  This authenticity makes it acceptable for our congregants to struggle guilt-free with issues of the Divine.

The discussion is important.  We can use Torah and tradition as a gateway to discuss these difficult but profound concepts of God (whether real or a necessary creation of human beings) and God’s place in our worship and religious and personal lives.