Tag Archives: values

What is Reform Judaism? An ongoing conversation…..

Posted on by
Reply

paper written for a rabbinic conference on reforming religion

One of the questions we ask ourselves and repeatedly try to answer, albeit not with great success or satisfaction is:   – what is Reform Judaism? Rabbi Morris Joseph in his sermon at WLS asks the very same question at the turn of the 20th Century, saying “It may not be superfluous to point out that Reform does mean something. Not all of us, I am afraid, are very clear as to this point…Reform means a great deal more than the organ and no second day festival…Reform stands for a great, a sacred principle, of which these things are but symbols…it is an affirmation of a desire, an intention, to cling faster than ever to all that is true and beautiful in Judaism. ..Reform has, first and chiefly, to convert those who have ranged themselves under its banner to nobler ideals of living. This is the great truth which nearly all of us miss. Reform is not a movement merely; it is a religion, a life. …it is not merely the expression of a creed, negative or positive, but a pledge binding those who identify themselves with it to the highest ideal of conduct, to a higher ideal even than that which contents the non-Reformer.. “One might say that the emergence of Reform Judaism in the late 18th Century was a not a religious development at all, but a European lay initiative, arising from the effects of the Enlightenment. It began by ‘modern Jews’ challenging prevailing traditional religious beliefs and designing a form of Judaism that would enable Jews to be accepted both as individuals and as a group into European society.  [Moses Mendelssohn (1729-86), father of the Jewish enlightenment (Haskalah), more than any other forged a way of holding the two worlds together in a way that Spinoza(1632-77) had not been able or willing to do a century earlier ]

Rabbis only got involved much later in the mid 19th century, and by using academic study (Wissenschaft des Judentums) tried to formulate ideological and theological positions and to support the emerging Reform innovations.  It seems to me that that pattern has continued in European Reform Judaism – the continuing communal challenge to traditional ideas, the continuing desire to be part of the mainstream modern world, coupled with the rabbinic task of creating the bridges which allow for modernity to impact on Judaism without causing it to lose its particular flavour and perspective. 

As rabbis, ours has become the task of formulating the ideology and of co-creating the overarching principles that contain and maintain our Reform Jewish values. We take for ourselves the shaping and determining of the boundaries that retain our particular identity, while allowing for the diverse expressions of these principles that will emerge in different communities at different times.

There is a prevalent myth behind many of the challenges to the legitimacy of Reform Judaism that somewhere there must be an objectively authenticated Judaism, (orthodoxy). 

But any survey of the history of Judaism will instantly reveal that each generation responds to the needs of its time, adapting to their contemporary political, geographical and historical exigencies.  While it may take great pains to profess otherwise, classical Rabbinic Judaism is one long process of change, reformation and adaptation – even now.  The rabbinic dictum that Revelation took place only once and for all time, in the form of an Oral Law given simultaneously with the Written Torah at Sinai, and which is to be mined from the text only by the initiated who possess a set of carefully hewn hermeneutical principles, was a device that gave Jews, for many generations, the permission to read the text both exegetically and eisogetically, and thus to keep it alive and relevant.  It was a brilliant device, but somewhere along the line a distortion has appeared so that the notion of one given Revelation which is unfolded by the knowledgeable and trained elite seems to have become frozen, and with it congealed the ongoing and dynamic process of Jewish response to the world.  Scholars began to argue over minutiae rather than focus on the Reality the minutiae were designed to remind them of.   The purpose of lively debate became to prove right or wrong, rather than to increase the richness of the understanding.  And suddenly authenticity became something everyone sought uniquely for themselves, while denying it to others.                     

Progressive Judaism emerged as a reaction to this congealing of responsive Judaism.  Its innovative and brilliant insight was that of progressive revelation. Instead of there having been one total disclosure at the theophany which we are still unpeeling, it reframed the rabbinic teaching to produce the same effect with a different instrument. Progressive Judaism taught about Progressive Revelation – as each new person reads the text, there is a possibility of new understanding of the divine purpose.

Unlike classical rabbinic Judaism, this new thing was not considered to have been discovered or uncovered, as having an independent existence.  Instead we are clear that it is  the interaction between reader and text that brings it into being.  By bringing our own experience, our own values into our reading of the text, we bring forth a particular reading which did not pre-exist.  We emulate our Creator in this continuing act of creation. By language we cause new things to exist – we call forth new worlds and populate them.In the preamble to the Statement of Principles adopted in 1999 by the Pittsburgh Convention of the CCAR, is the comment “Throughout our history we Jews have remained firmly rooted in Jewish tradition, even as we have learned much from our encounters with other cultures. 

The great contribution of Reform Judaism is that it has enabled the Jewish people to introduce innovation while preserving tradition, to embrace diversity while asserting commonality, to affirm beliefs without rejecting those who doubt, and to bring faith to sacred texts without sacrificing critical scholarship”We like to use the language of tradition with modernity, continuity with change – we present ourselves as an evolving expression of the Judaism of the ages, so that in the language of Pirkei Avot, Moses may have received (kibel) Torah at Sinai (whatever that means); handed it on (m’sarah) to Joshua, Joshua to the elders, the elders to the prophets, and the prophets passed it on to the men of the great assembly – and we see ourselves in that chain of tradition, receiving something all the way from Sinai, taking charge of it in our own times.

The website for the Reform Movement tells us “It is a religious philosophy rooted in nearly four millennia of Jewish tradition, whilst actively engaged with modern life and thought. This means both an uncompromising assertion of eternal truths and values and an open, positive attitude to new insights and changing circumstances. It is a living evolving faith that Jews of today and tomorrow can live by”. The front page of the annual report for the Reform Movement makes much of the words “Renewing, Revitalising, Rethinking, Representing – Reform”.  The prefix re- meaning “again, back” is only added to verb bases  The Movement website presents five core principles: “welcoming and inclusive; rooted in Jewish tradition; committed to personal choice; men and women have an equal place; Jewish values inspiring social change and repair of the world”  Reform Judaism calls itself ‘Living Judaism’.  We see ourselves being in the continuous present – we were not the subject of a Reformation, once and for all, but are always in the process of reforming our theological understanding and its practical expression.  And we keep re-forming ourselves. Thus it is important that we have as healthy an interest in the process of how reforming takes place as we have in the content of our Judaism. So we have to ask ourselves – on what basis are we challenging the present and changing the status quo?  What are the ways in which we do this? Who is the ‘we’ who is deciding? How is reform happening?

The phrase ‘Living Judaism’ brings us to some interesting places. We recognise Judaism as a living system.  And let’s have some definitions here: Living systems are open self-organizing systems (meaning a set of interacting or interdependent entities forming an integrated whole) that have the special characteristics of life, in that they are self sustaining and interact with their environment. They are by nature chaotic. As Meg Wheatley says  “If you start looking at the processes by which living systems grow and thrive, one of those is a periodic plunge into the darker forces of chaos. Chaos seems to be a critical part of the process by which living systems constantly re-create themselves in their environment.” ….Living systems, when confronted with change, have the capacity to fall apart so that they can reorganize themselves to be better adapted to their current environment. She goes on to say “We always knew that things fell apart, we didn’t know that organisms have the capacity to reorganize, to self-organize. We didn’t know this until the Noble-Prize-winning work of Ilya Prigogine in the late 1970’s.  But you can’t self-organize, you can’t transform, you can’t get to bold new answers unless you are willing to move into that place of confusion and not-knowing which I call chaos.” (Meg Wheatley)

I would like to introduce to you some learning not from the traditional sources, but from the modern world of biology and complexity:

The first is the notion of a self organising system: Self-organization is the process where a structure or pattern appears in a system without a central authority or external element imposing it. This globally coherent pattern appears from the local interaction of the elements that makes up the system, thus the organization is achieved in a way that is parallel (all the elements act at the same time) and distributed (no element is a coordinator). In a self organising system the collective following of a few simple principles can lead to extraordinarily complex, diverse and unpredictable outcomes. 

One example is the way that birds flock in the sky. It can be predicated on just three simple rules:

Always Fly in the same direction as the birds around you

Keep up with the others     

Follow your local centre of gravity (i.e. if there are more birds to your left, move left. If right, move right)

The second is the idea of punctuated equilibrium: This is a theory that comes from evolutionary biology, which suggests that evolution is not a slowly progressive and continuously ongoing event, but that instead species will experience little evolutionary change for most of their history, existing in a form of stasis. When evolution does occur,  it is not smooth, but it is localised in rare, rapid events of change. Instead of a slow, continuous movement, evolution tends to be characterized by long periods of virtual standstill (“equilibrium”), “punctuated” by episodes of very fast development of new forms. Punctuated equilibria is a model for discontinuous tempos of change. According to those who study such things, “Self organised living systems are a conjunction of a stable organisation with chaotic fluctuations.” (Philosophy Transactactions A Math Phys Eng Sci. 2003 Jun 15;361(1807):1125-39.  Auffray C, Imbeaud S, Roux-Rouquié M, Hood L.)

Doesn’t it just define Judaism through the ages, and Reform Judaism in our world – A conjunction of a stable organisation with chaotic fluctuations. And these chaotic fluctuations that punctuate our history are the drivers of very fast development and change.I’m sure we can all think of the events – Abram living with his family in Ur Casdim until God says “Lech lecha”. Exodus from Egypt. Sinai. Entering the land; Destruction of first and then second temple, Exile and Return; loss of Northern Kingdom….coming closer to home the development of oral law, of synagogue communities, rabbis taking over from priests in the religious leadership, Karaites; Mishneh Torah, Shulchan Aruch, Expulsion from Spain and Portugal, Moses Mendelssohn and the Haskalah, large scale Aliyah from Russian empire; Salanter and the mussar movement; Hasidim and the lubavitcher dynasty; Israel Jacobson and the Seesen school experiment to name just a few.

The question I have now is – if we truly are a living self organising system, then we are not so much driven by our ideology or our tradition as we are a people whose structure develops without a central authority or external element imposing it. Instead what we become develops from the local interaction of the elements that makes up the system, – that is the people within Judaism. With enough impetus and enough individuals wanting it – or doing it -we become who we are in a way that is parallel (all the elements act at the same time) and distributed (no element is a coordinator). 

An example – Pesachim 66a – Hillel could not remember how to carry the knife for the pesach sacrifice on Shabbat. His response was “But,” he added, “things will work out, because even if Jews are not prophets themselves, they are the sons of prophets.” The next day, Shabbat Erev Pesach, these semi-prophetic Jews arrived at the Temple with their animals for the Pesach sacrifice. From the wool of the lamb protruded a knife, and between the horns of the goat a knife was to be found. Upon seeing this Hillel proclaimed: “Now I recall the law I learned from Shemaya and Avtalyon. This is the procedure which they taught me!So how do we hold on to the continuity / tradition we assert is integral to the change /modernity we bring.

Second question – If we do truly function along the lines of punctuated equilibrium, then what are the next things to punctuate our equilibrium? What will bring about the rapid development after our periods of stasis? Should we be looking out for them and encouraging them?

Third question – complex systems emerge from the utilisation of a few very simple rules. Morris Joseph knew what the rules were in Reform Judaism even if, according to his sermon, his congregation on the whole didn’t.  Firstly that it was “religious, and that its religious life must be expressed in public worship”. Reform Jews may be “less bound ritually and ceremonially, but are therefore more bound religiously and morally”Secondly that” in order to live, Religion has to adapt itself to the shifting ideas of successive ages”Thirdly, that while progressive Religion is a great idea, progressive goodness is a far greater one. Reform has, first and chiefly, to convert those who have ranged themselves under its banner to nobler ideals of living. Reform is a religion and a life”

Mishpatim: The Code of Law that structures Human Rights in its very bones, or Justice and Judges must uphold the moral imperative.

Posted on by
Reply

Mishpatim 2022

Parashat Mishpatim continues the process begun at Sinai, explicating and evolving the laws that will govern this nascent Israelite society. It begins with the laws that govern the indentured Israelite servants, and then moves on to the laws of damages- beginning with the person who either intentionally or unintenionally causes damage, and then dealing with the damage that is caused indirectly or by the property of people. The parasha then continues into other areas.

On first reading, it seems as if the laws contain a jumble of different areas and contexts with little logical order. Rabbi Elchanan Samet however has a different view: “Our question about the organization of the parasha of damages is based on the assumption that the order should follow the categories of the agents which CAUSE damage. Such a categorization is appropriate from a legal perspective, since one’s level of responsibility for the damage determines whether and how much restitution he much pay.  Our questions, however, disappear when we realize that the Torah orders this section based on the categories of those who are DAMAGED, not those who CAUSE damage”.

(https://etzion.org.il/en/tanakh/torah/sefer-shemot/parashat-mishpatim/mishpatim-laws-damages-declaration-human-rights)

In other words, the Torah has an organising principle here not just of legal categories, but of societal values. It begins with the value of human and then animal life, moves onto plant life and the sustaining ability of agriculture for society, and only then moves to general property or to money.  By using this principle, we are reminded powerfully that all human life and wellbeing, )closely followed by animal life and well being) is de facto more important to sustain and to protect than property or wealth.

On this organising principle, Judaism builds an edifice of understanding and provides a moral compass for us and for all of society. One cannot claim for example that the poor deserve less than the rich, that refugees have fewer rights to security than those comfortably living in the land, or that the rights of animals to life and welfare can be negotiated (or worse) for monetary profit.

Mishpatim has often been described as a foundational text for our society, a text which creates an environment built on laws that are applicable to everyone, that have authority, that addresses a broad variety of human experiences. The view that the organising principle is not only the legal sysem regulating human action but actually the moral imperative to be particularly concerned about supporting the wronged person and getting justice for them is mind blowing.  We generally focus on the idea that it is clearly built on earlier codes, such as that of Hammurabi, and examine the differences between the two codes of law, but to change focus and look at how the code is structured to prioritise people’s humanity and well being, the care for all living creatures and for nature BEFORE considering the care for material wealth and possessions is to understand the biblical imperative to care for the world and its inhabitants even at the cost of any accumulation of wealth or other material power.

We cannot of course ignore the fact that the legal code is critical to keeping the moral code properly focused and working. It is law – good law that is made to help people rather than to oppress or constrain people – that keeps society safe. The very word “mishpatim” means “laws”, and it requires people who apply wisdom and compassion to interpret and wield these laws.

I have been thinking a great deal recently about my grandfather, Walter Fritz Louis Rothschild, whose career as a judge faltered and ultimately came to an end with the rise of the Nazis in Germany. We have a newspaper where the following is reported on 21st January 1933 under the heading “A Public Scandal” :

“Offener Brief an den Reichsjustizminister.

Wir berichteten bereits in unsere gestrigen Ausgabe über den öffentlichen Skandal am hiesigen Amtsgericht.  Der Führer der SA-Obergruppe 2, Lutze, hat jetzt folgenden offenen Brief an den Reichsjustizminister gerichtet:

Ein Einzelfall, der in der Bevölkerung Hannovers berechtigte Entrüstung und Empörung ausgelöst hat, gibt mir Veranlassung, mich an Sie zu wenden und ein Problem zur Sprache zu bringen, das dringend und umgehend der Bereinigung bedarf.

               Der Vorgang ist folgender:           Das Amtsgericht Hannover hat es für zweckmäßig befunden, in einer politischen Strafsache, die am Mittwoch, dem 18. Januar 1933 vor dem hiesigen Amtsgericht anstand, in einem Verfahren gegen 2 SA-Männer den jüdischen Amtsgerichtsrat Dr. Rothschild als Vorsitzenden herauszustellen.

               Die Vernehmung der Beklagten erfolgte von Seiten des Dr. Rothschilds in überaus provokatorischer und unsachlicher Form.

   Der Verteidiger der Angeklagten bezweifelte daraufhin die Unbefangenheit des jüdischen Vorsitzenden und wird von diesem in einer Art und Weise behandelt, die weit über das Maß des Erträglichen und Erlaubten hinausgeht. Das Gericht zieht sich zur Beratung zurück und erklärt dann den Antrag des Verteidigers als gegenstandslos.

               Herr Reichsjustizminister! Es dürfte auch Ihnen nicht entgangen sein, daß das deutsche Volk, soweit es die nat.-soz. Weltanschauung vertritt – und das sind rund 40 Prozent der Gesamtbevölkerung Deutschlands – die jüdischen Fesseln abzustreifen sich anschickt.

               Wir verbitten es uns, daß man Vollblut- und Halbblutjuden als Richter über deutsche Menschen einsetzt. Wir fordern, daß der verantwortliche Amtsgerichtsdirektor, der für den obengenannten Vorgang  die Verantwortung trägt, zur Rechenschaft gezogen wird.

               Ich hoffe, daß Sie diesem Appell in letzter Stunde die gebührende Beachtung schenken, ehe es an den Gerichten zu Auftritten kommt, die eine autoritäre Rechtspflege überhaupt in Frage stellen.

               Zu Ihrer Orientierung diene Ihnen, daß sich die hannoverschen Gerichte durch Herausstellung jüdischen Justizpersonals besonders hervortun. Ich nenne u.a. :

               1. den ersten Staatsanwalt Wolfssohn,

               2. die Richterin Alice Rosenfeld,

               3. den Amtsgerichtsrat Rothschild,

und empfehle Ihnen, die Genannten schnellstens in der Versenkung verschwinden zu lassen.

Der Führer der SA-Obergruppe II, gez. Lutze, M.d..R.”  [i.e. Mitglied des Reichstages.]

“Open letter to the Reich Minister of Justice.

We already reported in yesterday’s issue about the public scandal at the local district court.   The leader of SA-Obergruppe 2, Lutze, has now addressed the following open letter to the Reich Minister of Justice:

An individual case which has caused justified indignation and outrage among the people of Hanover has given me cause to address you and to raise a problem which urgently and immediately needs clearing up.

               The process is as follows:

               The District Court of Hanover has found it expedient to single out the Jewish District Court Councillor Dr. Rothschild as the presiding judge in a political criminal case which was pending before the District Court here on Wednesday, January 18, 1933, in proceedings against 2 SA men.

               The questioning of the defendants was carried out by Dr. Rothschild in an extremely provocative and unobjective manner.

   The defendants’ defence counsel then doubted the impartiality of the Jewish chairman and was treated by him in a manner that went far beyond what was tolerable and permissible. The court retires for deliberation and then declares the motion of the defence counsel to be without object.

               Mr. Minister of Justice! It should not have escaped your notice that the German people, in so far as they represent the National-Socialist worldview – and that is about 40 percent of the total population of Germany – are preparing to throw off the Jewish shackles.

               We forbid the use of full-blooded and half-blooded Jews as judges over German people. We demand that the director of the district court, who is responsible for the above-mentioned incident, be brought to justice.

               I hope that you will give this appeal the attention it deserves at the last hour, before there are any appearances in the courts that call the authoritarian administration of justice into question at all.

               For your orientation, please note that the Hanoverian courts are particularly prominent in singling out Jewish judicial personnel. I mention, among others:

               1. the first public prosecutor Wolfssohn,

               2. Judge Alice Rosenfeld,

               3. the district court judge Rothschild,

and I recommend that you let the aforementioned disappear as quickly as possible.

The leader of SA-Obergruppe II,

signed. Lutze, M.d..R.”     [i.e. member of the Reichstag.]

One can only imagine the arrogant confidence of the writers of the letter, who, unhappy that an incident where up to 30 SA (Sturmabteilung – Nazi paramilitary wing “Storm Detachment) men had set upon a man wearing a Reichsbanner badge in his hat (anti fascist/ liberal organisation of the Weimar republic) and beaten him up, were questioned robustly by a Jewish court judge and found to have a case to answer – felt able to demand that Jewish judges be removed from office.

One can only imagine the feelings of that judge  – my grandfather- writing his carefully worded and thoughtful 5 page response to the accusation, only to be removed from his role within a week of his rebuttal as the Nazis came to power and removed all Jews from their public roles.

My grandfather died as a result of the physical ill- treatment he received in Dachau shortly after the war. But my grandmother survived and on occasion she would reminisce with me. One day she told me of her overwhelming fear in the early thirties – I think it must have been around the time of this court case – as she tried to persuade her husband to leave the country. He told her “I can’t. If the judges leave then there will be no justice”.

By the time he realised that there would be no judges and no justice it was too late to leave. Countries had closed their borders to Jews, they and extended family were trapped.

Last week I lit a yahrzeit candle for him. This week we are mark the European Holocaust Memorial Day and we repeat the words “never again” and “Zachor – Remember” hopefully and desperately in the knowledge that since the Shoah we have seen people dehumanised because of their ethnicity or religion, we have seen people attempt to erase any memory and any learning from memory.

And this week we read parashat Mishpatim. We read a parasha where a society is created by laws. A parasha structured to remind us that every single human being is of value, every single human being is of equal value, and that value is paramount in how we organise our society.

If only our society followed the structure set out in parashat mishpatim. To value human life, animal life, the natural world. To care for them, to protect them, to nourish and sustain and honour them. And only after that to consider material wealth, profit, gains.  If only we had a system where the person damaged was the most important to consider, not the damage to property or wealth.

We are witnessing an assault by government on our codes of justice. We are witnessing legislation whereby if the government does not agree with the judiciary, they will overrule the judgments. We are witnessing long term underfunding of our system which is causing it to break down. We are witnessing a government that thinks the law is not for them to follow. We are living in dangerous times.

And I think of my brave and lonely grandfather saying to my fearful and anxious grandmother. “If the judges leave there will be no justice.”

Hannover Judges. My grandfather Landgerichtsrat Dr Walter Fritz Louis Rothschild third row from the front, fourth from the right

Vayechi: He lived. What was the purpose of his life?

Posted on by
1

“And Jacob lived in the land of Egypt seventeen years; so the days of Jacob, the years of his life, were a hundred forty and seven years. (Genesis 47:28)

The report of the death of Jacob has superficial resonance with that of Sarah in how his age is given, but the wealth of detail around the future he conjures in his deathbed blessings gives us a focus that is missing in the flat account of Sarah’s age and death.

We are told first that he has spent the last seventeen years in Egypt – well past the end of the great famine that brought him there. Bible makes no comment on this fact, but draws our attention to it. Seventeen is a number made up of two significant digits – 7 being the number of the perfected whole, 10 being the number of completeness. It seems as if it is saying that the era is entirely over, it is time for a new thing to happen.

And then we are given the totality of the years of Jacob’s lives – he is 147 years old.

He knows he is soon to die. He makes his preparations, both with Joseph alone and then with his whole family. And so we see the life of Jacob through the prism of his active shaping of the future– through the arrangements for his burial and through the blessings he bestows on each son.

Just as our attention is drawn to his years spent away from his homeland, he draws the attention of his sons – and of we readers of the text – to the land they must also understand to be their homeland.

First he makes Joseph swear that he will not bury his father in Egypt. He is repudiating the adopted land of his son with surprising vehemence – “don’t bury me in Egypt…carry my body out of Egypt and bury me in my ancestral place” (vv29, 30)

Then (48:3) he reminds Joseph that “El Shaddai appeared to me at Luz in the land of Canaan and blessed me there (with fruitfulness)…and gave this land to my descendants after me for an everlasting possession. He claims the boys -whom he acknowledges were born in Egypt  (48:5) – for himself, giving them the inheritance of the blessing from Luz, the blessing of being attached to the land of Canaan. Then a few verses later (v21) tells Joseph “Behold, I die; but God will be with you, and bring you back to the land of your ancestors.” Then he tells Joseph he will give him an extra portion of the land – Shechem Echad – a puzzling phrase that is variously translated as the city of Shechem, as a topographical feature (a shoulder or mountain ridge), or as simply an extra piece of land – but however one understands this phrase the attention is focussed on the Land of Canaan, the ancestral and promised land.

Jacobs’s total focus on the connection of his descendants to his ancestral land is unmissable. He is powerfully aware of his approaching death, and on the legacy he must ensure is embedded in the next generations of his family. We are no longer quite so fixed on who is to receive the covenantal blessing that Abraham and Sarah ensured went to their son Isaac, and that Rebecca went to such lengths to ensure it went to Jacob himself, deceiving Isaac in the process. Now the covenantal blessing is to go down to each of the sons – so Jacob is thinking further and with more practicality. He wants to pass on land and resources as well as covenant and commitment to God. These are inextricably linked at this point, but his focus is the land and how his descendants will relate to it.

When we think of our own lives, and what we want to pass on to our own descendants, Jacob’s dying activity is instructive. He strips away the unimportant, he faces each person and their reality unflinchingly, he builds on the characteristics of each son, and he gives them responsibility for the land which is both symbolic (the covenantal relationship with God) and real. Treat the land well and you will live in comfort and ease. Treat the land badly and such comfort and ease will not be yours, but instead hunger and rootlessness.

There are many things we want for our descendants. We want them to be ethical human beings. We want them to behave with kindness to others. We want them to live in comfort and ease, not afraid or homeless or having to live a transient anxious existence. We want them to have family of their own –be they families of choice (as Jacob chooses Ephraim and Manasseh) or of relationship. And we want them to live on a land that provides for their needs, that provides food, water and shelter, space to live, landscape to give pleasure – be it the spiritual uplift of mountains or sunsets or the physical enjoyment of walking or swimming in a clean and beautiful environment.

Ours is a generation that has had to learn again to understand the impact on the land of how we choose to live. And we have had to become clearer about our own responsibility for how the land has been abused on our watch. As we distanced ourselves from traditional ways of working the land, found ways to extract resources from the earth in greater amounts, resources we used as if they were limitless, we have created deserts, polluted seas, contaminated soil, tainted air, created huge waste tips and dug enormous pits for landfill – Humankind currently produces two billion tonnes of waste per year between 7.6 billion people. (Figure from sensoneo.com)…..

Slowly – too slowly – we are changing our waste management. Recycling, using less disposable plastics, composting etc. Slowly we are considering our impact on the environment, as people choose to find different ways to travel – or to travel less; as people choose to eat different foods, to plant consciously to enable wildlife habitats. But as we see the Amazonian rainforest disappearing and burning, as we see the Australian bush burning out of control and its wildlife decimated, as we see the effects of climate change in our own back gardens – we know we are too slow to recognise our relationship to the land, our responsibility for its wellbeing, which will impact ultimately on our own wellbeing and that of our descendants.

Jacob speaks to his children, transmitting his ethical will, and we are also forced to ask: what is the legacy and the land that we will pass on to our children and grandchildren? Do we want to pass on a world where the environment no longer supports living diversity? Do we want to hand over a world where natural resources are treated with arrogant disdain and not valued or maintained?

We do not want our children to be forced to migrate because of drought or famine, to be in a world where species are forced into competition for survival; where the air is so toxic that the very breath in their bodies could damage their wellbeing. Jacob’s focus on relationship with the land is a bellwether. We need to be alert to the relationship we have with our world, the impact of our own behaviour and choices. We need to be working so that our own legacy is global sustainability, a world that will be nurtured by our descendants and nurture them in its turn.

 

 

24th Ellul – checking how we are living, ensuring we live on.

Posted on by
Reply

During Ellul we are expected to make a “Heshbon Nefesh” – literally an accounting of the soul.  It is a time for honest reflection, a time to look at what we have done, what we failed to do, what we have become as a consequence. The language of the Heshbon Nefesh is business-like – there is a sort of book-keeping element to it as we are reminded, in the words of Pirkei  Avot, that “The day is short, the work is great, the workers are lazy, the payment is much, and the Master of the House is pressing.”

For some, weighing up a mitzvah against a missed opportunity to do a mitzvah, might be a sensible and comfortable way to proceed. But there are other ways to do this in our tradition, and my favourite is framed as Tzava’ah – the writing of an ethical will.

In order to really make a Heshbon Nefesh we need to clarify and explicate what truly is important for us, to think about our soul at the end of its earthly existence standing before the Holy One. The day is short, the work is great – and God waits to see what we make of our lives.

In the book of Genesis there is an interesting deathbed scene.  Jacob says to his long-lost son Joseph

אָמוּתָה הַפָּעַם אַחֲרֵי רְאוֹתִי אֶת־פָּנֶיךָ כִּי עוֹדְךָ חָי:

Translated usually as “Now I can die, for I have seen your face [and know that] you are indeed alive.”

Yet the Hebrew is not quite as clear as the translation would have us think – Jacob actually says “I can die this time” – as if there are many deaths in life, and this particular event is the latest in a chain of other deaths.

So what is Jacob really saying when he speaks of more than one death? There is a commentary on this verse that reads it as teaching that while everyone dies physically,  one may also die – or not die – spiritually.  How would one not die spiritually? By ensuring that one’s actions in the world help to sustain it, by leaving a legacy of values as well as of mitzvot, by telling stories that fix in the memory, by teaching others what is truly important in life so that they may use the guidance “b’shem omro” –recalling the memory of the person who helped them to understand.

When God speaks of Abraham just before the destruction of Sodom, God reflects on their relationship and says  (Gen 18:19)

כִּי יְדַעְתִּיו לְמַעַן אֲשֶׁר יְצַוֶּה אֶת־בָּנָיו וְאֶת־בֵּיתוֹ אַחֲרָיו וְשָׁמְרוּ דֶּרֶךְ יְהֹוָה לַעֲשֹוֹת צְדָקָה וּמִשְׁפָּט

For I have known him in order that he may instruct his children and his household after him, to keep the ways of the Eternal to do צְדָקָה וּמִשְׁפָּט righteousness and justice.

The idea that Abraham must instruct (Tza’va’ah) his descendants with the values God wants them to have is particularly powerful in this context. Right now Abraham has only the promise of Isaac to be born, we are about to see a whole city – with parents and children – destroyed. But in this moment of potential and of uncertainty, comes the idea of passing on values into the future. And from here comes the notion of the ethical will (tzava’ah) ,  a document that would go alongside a will detailing what to do with possessions and physical objects of value, and instead detailing the ethics and values the you want your descendants or students or any reader of the document to know and to absorb them into the way they will live their life.

So what do we want to be remembered for? What do we want to pass on as good ethical guidance to those we love? What is the particular wisdom that means that passing it to the next generations we are ensuring we will die only physically, but not spiritually- for we will continue to exist in the stories, the memories, the values and the love the next generations will absorb from us.

Take some time to reflect not just on what we have or have not done, but what we would like to be remembered for, what legacy of memories and illustrative values we would like our lives to model. Writing an ethical will can be transformative, as it helps remind us of what we would like our lives to embody, and that reminder is the template against which our Heshbon Nefesh will be measured.

Shelach Lecha: holding onto our values while the world looks in another direction: or How to combat populism

Posted on by
Reply

“And Joshua bin Nun and Caleb ben Jephunneh, who were of those who spied out the land, tore their clothes. And they spoke to all the congregation of the children of Israel, saying: ‘The land, which we passed through to spy it out, is an exceeding good land.  If the Eternal delight in us, then God will bring us into this land, and give it to us–a land which flows with milk and honey.  Only rebel not against the Eternal, do not fear the people of the land; for they are bread for us; their defence is removed from over them, and the Eternal is with us; fear them not.’  But all the congregation bade stone them with stones, when the glory of the Eternal appeared in the tent of meeting to all the children of Israel.” (Num 14:6-10)

Twelve men, representative from each tribe, have been sent to reconnoitre the land of Israel, and they come back with the same report but with two different conclusions. The land is very good and fertile, but the inhabitants are strong. Ten believe that it would be impossible to take the land and it is better not to try, two insist that trusting in God and refusal to be afraid will mean that they will indeed succeed.

What makes Joshua and Caleb so different from the others? Why are they able to hold onto their vision when the others are overcome with fear?  And why are they prepared to go against the popular narrative of the majority?

These are questions that have never lost their relevance. We are in a world of growing political populism where minorities and a supportive legal framework are both under attack as a large portion of the population are manipulated to support something that is not to their benefit.

To stand up against the narrative of a vocal and fearful majority requires one to be both principled and courageous.  To put ones hope in a better future, to take the risk and make the leap of faith, to not be seduced by an immediate gratification or intimidated by the actions of others requires a strength of mind and soul that may seem superhuman – except that history is littered with such examples. The survival of Judaism and of Jews is a direct result of generations of people holding onto their principles with courage, teaching their children to be Jews even in a frightening and dangerous world. I pay tribute to my father, Edgar Rothschild, whose faith and determination never wavered, even though as a refugee child separated from his beloved parents, his younger life was miserable and lonely. His activism in our local synagogue – itself with its share of people whose arms bore tattooed identification numbers – was extraordinary and life affirming, and his determination to pass on a warm and loving and practical Judaism was so powerful. I pay tribute to my brother, Rabbi Dr Walter Rothschild, whose work in post war Europe has been an uphill struggle to reintroduce authentic Reform Jewish life where none exists and some would prefer it to stay that way. I pay tribute to Rabbi Dr Leo Baeck who worked to create the rabbinic college in London that bears his name. I could list and list the people who held to their principles, who screwed up their courage and continued in the face of a majority who would rather have an easier life.

 

The dying Moses said to the people as well as to Joshua –“Chazak ve’Emat…lo tirah v’lo techat” “Be strong and of good courage…. do not be afraid, do not be dismayed” (Deuteronomy 31:7-8). It is hard to do, yet we have many examples before us. It is, I think, a quintessentially Jewish way to stand up and to be counted, to continue to hope in the face of despair, to knowingly take the risk of the leap of faith because we have a vision of something larger and more important than ourselves. Yet the bible story reminds us that it is also a human characteristic to avoid difficulty – for every Abraham there is a Jonah, for the two spies who were brave enough to stand up, there were ten who played to the fears of the crowd.

 

Progressive Judaism sees itself as a descendant of Prophetic Judaism – precisely the quality of courage and vision prepared to confront the comfortable views around. We are Jewish not simply as an accident of birth, but as an active choice in how we live in the world. In the words of Edmund Fleg: “I am a Jew because the faith of Israel demands no abdication of my mind. I am a Jew because the faith of Israel asks every possible sacrifice of my soul. I am a Jew because in all places where there are tears and suffering the Jew weeps. I am a Jew because in every age when the cry of despair is heard the Jew hopes…I am a Jew because for Israel the world is not finished; people will complete it….I am a Jew because Israel places Humanity and his Unity above nations and above Israel itself. I am a Jew because above Humanity, image of the Divine Unity, Israel places the unity which is divine. (Pourquoi je suis juif.1928)

 

So as we read the story of the spies this week, let’s think of those who doggedly hold on to Jewish values while the world looks in the other direction. Let’s take on the mantle of holding onto the vision of a good land, while political leaders whip up racist and xenophobic mobs. Let’s stand up against a narrative that others people who are not like us – be it in the UK, in Europe, in the USA, in Israel, and remember that we must hold onto our courage and our good faith, not let fear or dismay overtake us, but hold on to hope. Joshua and Caleb were the only two of the whole population who eventually entered the land. Their hope and their faith in a better world kept them going. Let’s hope that our hope and faith in a better world will do the same for us.

 

(written for EUPJ parashat hashavua page 2018 and first published there)

Sarah, a matriarch whose multifaceted life gives us all something to live up to.

Posted on by
1

The Matriarch Sarah is the only woman for whom a sidra, the weekly torah reading, is named.  The first wife of Abraham, the mother of Isaac, she is the also the first of the four biblical matriarchs. What do we know about her? No genealogy is given for her when we first meet her as the wife of Avram living in Ur of the Chaldees, although Avram does at a later point say she is his half-sister. (Gen 20:12). Her name when we first meet her is “Sarai” which may be a name derived from the goddess Ishtar who was also called “Sarrat”, and although scholars also suggest it may be a name meaning priestess of that pagan cult, we tend to assume her name comes from the Hebrew for prince or leader –S.R.R.  making Sarah a princess of our people.

The first thing we know about Sarah is that she is unable to conceive a child, and so when she does so at the age of 90, her husband being one hundred years of age, this is clearly because of divine intervention and both parents laugh in disbelief when God tells them. Abraham asks God to give Ishmael the role of heir (Gen 17:17-19) but God is very clear – the covenant with Abraham will be passed down through a son he shall have with Sarah. She is an important and necessary figure in the divine covenant and as proof of this her name is to be changed along with Avram’s and she too is blessed in similar language to the blessing given to Abraham.

The change of names must catch our attention. When Abraham’s name is changed it is to clearly alter his destiny. God tells him “your name will no longer be called Avram (exalted father) but your name shall be Avraham because I have given to you the fatherhood of a multitude of nations”. The letter ‘hei’ has been added to Avram’s name – and this letter, with the numeric value of 5 which is the magical number for protection, is also a letter which symbolically denotes the name of God.

Sarah’s name change is rather different. God speaks not to her but to Abraham, saying “You shall not call her name Sarai, because her name is Sarah. And I will bless her and also give you a son with her. And I will bless her….”

Sarah is already her name – there is no change except that now Abraham will call her by her name. There is no added letter to her name – instead one could argue that part of her name has been taken away, the yod (numerical value ten, symbolically used for the name of God) has transmuted into the letter hei. It has been halved, and one half given to Avram in order to fit him for the role he is to take on. You could say that Sarah is diminished in order to enrich her husband.  Some of her divine spark is taken in order to build him up. She is the woman whose descendants will gain the eternal covenant. She has a special relationship with God – the only woman in torah to whom God talks directly – it is through the merit of Sarah that Abraham is able to achieve his destiny.

Another way of reading what happens to Sarah’s name is that the yod is turned into a hei by the addition of the letter dalet – when a scribe writes the letter hei in a torah scroll, it is by the combination of a yod and a dalet. So while at the same time as creating two hei letters from the yod, one could reason that Sarah had the letter dalet added to her name. The letter dalet is an ideogram for a doorway, as the Hebrew word delet reminds us. So knowing that she is Sarah means that Abraham begins to understand that she is the doorway and the gatekeeper to a deeper spirituality, a way to connect with God not just for himself but for the generations to come. Sarah emerges as liminal, as the connector between two worlds, a woman who transcends experienced reality.

Sarah’s relationship with God is defined by the phrase we use in liturgy – “pokeid Sarah”.  The verb p.k.d has a number of meanings: to attend to, to visit, to muster, to remember, to account, to command.   God remembers Sarah’s desire for a child, God visits Sarah to announce that she will have a child, God appoints Sarah to be the matriarch of peoples, God pays attention to her and tells Abraham to do the same.

Abraham and Sarah were said to have been noticeably hospitable, open and inclusive. Sarah’s tent was said to be open on all sides to welcome desert travellers needing a warm welcome. The midrash (Bereishit Rabbah 60:16) tells us also that as long as she lived the Shechinah hovered over her tent, her challah dough was blessed and her Sabbath lights lasted the entire week until the next Shabbat.

She was also a notable prophet – the Talmud (Yerushalmi Sotah 7:1) tells us that her prophecy was greater than that of Abraham , and that God was referring to her prophetic power when telling Abraham “whatever she tells you, do as she says” (BT Sanhedrin). It also lists her among the seven women prophets (BT Megillah 14a)

Sarah lived to the age of 127, and the way the bible describes this implies she lived a number of different lives in these years. She was a woman of great complexity, a woman of great strength who was destined to become the progenitor and matriarch of many peoples.  It took time for this to be revealed – she is a woman both hidden in the tent and open to the world; a wife who travelled with her husband wherever he went at some real inconvenience to herself and a wife who was living in a different city from him when she died. Her relationship with Isaac was a strong bond – she ensured his protection when she saw that Ishmael was assuming a position of power that might damage him, and he was comforted for her death by the love of his wife Rebecca, a touching phrase which tells us a great deal about the bond between them.

Sarah’s relationship with Isaac is at the core of the text. The covenant of blessing is destined to be the given to the child of both Abraham and Sarah, but Abraham is clearly fond of both boys, even suggesting to God that rather than have another child, Ishmael could take the role. So it is Sarah who must protect Isaac, who must shape and form him ready to take on his destiny. It is Sarah who engineers the removal of Ishmael from the scene, and who having protected her son from a potential rival retires from the fray.

But her protective action did not end the danger. God appears to ask Abraham to offer up Isaac on a specific mountain and Abraham does not argue but takes the boy on the journey, prepares him for his fate and is ready to slice the knife into him as a bound offering to God, only stopped by the urgent cry of an angel of God at the very last moment.

Because of the story of the death of Sarah being reported in bible immediately after this terrible text of the binding of Isaac, the midrash links the two, saying that Satan tricked Sarah into believing that Abraham had indeed killed their only son, and the soul of Sarah flew out of her body in her deep distress as she wished to live no longer. Another somewhat less believable version is that she died of happiness when she realised that she had been tricked and her son was still alive. (Pirkei d’R.Eliezer 32/ Ginzburg Legends of the Jews)

Either way, her life ends much sooner than that of Abraham who goes on to marry Keturah and have more sons, but who has become irrelevant to the purpose of the biblical narrative after that moment on Mount Moriah – except to buy the land in Hebron for her final resting place, the Cave of Machpela which will become the family mausoleum to this day.

The text moves on to focus on Isaac, son of Sarah and Abraham. Isaac will marry Rebecca and he will love her till his death. The love of his mother has made him who he is, a strong but unobtrusive figure perfectly placed between his famous father and his famous son, providing stability and warmth and entrenching the place of the covenant of blessing into the family firmly and steadfastly. The legacy of Sarah provided many things in rabbinic tradition – land properly bought within Israel, many converts to the one God, hospitality, steadfastness, divine merit, but for me her best legacy is Isaac. Often misunderstood and seen as less important than his colourful father and sons, he is a man who has shown himself to be so well loved that he can overcome the trauma of near filicide to build a relationship of love and trust with wife and sons, and to put down roots and live alongside the other tribes. That, I am sure, is the inheritance he got from Sarah. That, and the covenant of blessing which is usually – wrongly – ascribed to Abraham alone. but which was given to him only because of the merit of Sarah. I used to have a fridge magnet that said “behind every successful man is an exhausted woman” – certainly the aphorism that most fits our first and most wondrous matriarch.