Archive for the ‘Racism’ category

To Block or Not to Block on Facebook in a Time of Trump, COVID-19, Black Lives Matter and the Slide Toward Fascism

July 6, 2020
I am fortunate to have almost 1,500 friends on Facebook. Today I unfriended 1 of them. He is a nice person but I could no longer grant him a forum for his deeply disturbing rhetoric.
At this horrible juncture in history, when our lives are plagued by an uncontrolled lethal virus and our nation is exploding with the long delayed struggle over racial injustice, while a petty despot sits in the White House, focused solely on his own narcissitic ego as almost 3 million Americans have been infected by the virus & over 132,000 Americans have died from it; a President who does not believe in science, is dismantling the pillars of democracy at breakneck speed, has demonstrated himself through acts of cruelty & malice to be a racist, a sexist, a xenophobe, an Islamophobe, a homophobe, & if not an outright Antisemite, then one who surrounds himself with Antisemitic advisors; who is an inveterate liar, a vindictive bully, and has time & again chosen to embrace our nation’s totalitarian adversaries while he alienates our closest & dearest allies, no longer can I countenance those who defend him, his actions, his policies, and his ideologies.
With such a nightmare holding the reins of power in America, I can no longer tolerate listening to those who defend the horrors that surround us and the man who carries the most responsibility for either creating them or exacerbating them beyond and without end. Whether it be his tearing apart families & putting children in cages, his slamming the immigration doors to brown people literally fleeing for their lives, his dismantling the very laws that were set up to prevent to destruction of our natural environment, his attacks on the free press, his defunding public services such as the post office, his ordering of the tear gassing, pepper spraying, baton beating, and imprisoning of peaceful protesters for the “crime” of seeking equal justice under the law, his vigorous defense and exalting of those who have betrayed our nation and chose to take up arms against it in order to protect their “right” to maintain an entire people in a state of slavery, his active suppression of the American people’s right to vote in a national election, his actively provoking his fellow Americans to stand up in armed resistance to their own state governors and legislators, and, of course, in the face of the COVID-19 virus, his taking the life saving protocols established by our medical experts and presenting them to his followers as being some sort of political plot against America and against him so that they view their refusal to follow these protocols as an act of patriotism rather than as an act of complicity in murder, I can not longer countenance anyone who defends any or all of this.
Some will claim that I have denied this person his freedom of speech & thought. I disagree. He can share his beliefs with whoever is willing to hear him. I am not one of them.
I cannot look at the mass murder of what in the end will be 100’s of 1,000’s of Americans while the American democracy is being thrown into a freefall toward fascism and simply say that those who support what is happening just happen to have different opinions than do I. Just as I cannot say it about those Germans who filled the streets of their nation, offering the straight arm salute and shouting “Heil Hitler!”, I cannot say that now about those who cheer on Donald Trump as he marches our nation into the abyss. And I won’t. Not any longer. If you think Donald Trump is the Saviour of America, then you can unfriend me. If you evangelize about his “saviourship,” then I will be unfriending you. I can continue to like you as a person, I can continue to respect your LEGITIMATE conservative viewpoints, I can respect your allegiance to the Republican Party (in its ideal state), but if you choose to remain blind to all the horrible things that Donald Trump has done to America and the world, and you choose to sing his praises, I don’t want to hear it, not on Facebook, not anywhere. I cannot even say that we can “agree to disagree,” for if you believe in Trump, as far as I am concerned, you no longer believe in the America envisioned by our founders and our martyrs.
There will be those who call this statement a rant, and they will be right. I admit it. It is one. But it is better to rant now and try to make a difference than it is to remain silent until it is too late, when freedom is lost and blood is flowing on the streets of America. A dark image. Yes. God willing it never comes to pass. But as things stand now, with every passing day I sincerely fear that its realization draws closer.

Silver Linings and Rays of Hope: A COVID Reflection of Hope

May 23, 2020

This Shabbat, when we read Torah, we began our journey through its fourth book; the Book of NUMBERS.  As you may or may not know, the meaning of the Hebrew names of the books of the Torah do not necessarily match their English names.  The Book of NUMBERS is a perfect example.  In English, it is called “NUMBERS” because in its beginning, it does a deep dive into the taking of a census of the Israelites before they enter the Promised Land.  Its Hebrew name – BEMIDBAR – delivers quite a different message.  BEMIDBAR means “In the Wilderness.”

As I contemplated our entering the text of BEMIDBAR, I could not help but grasp the parallel with our own lives at this juncture of history.  For, like the newly liberated Israelites, we find ourselves wandering in a wilderness.  Just like our ancestors who were faced with the challenges of needing to traverse their wilderness, with all its difficulties and dangers, we, too, find ourselves faced with the challenges of needing to traverse a wilderness all our own.

Our wilderness is not like theirs.  It is not a wilderness which stretches across miles.  Its difficulties are not the burning desert sun, rough roads to travel, thirst and hunger.  Its dangers are not the fear of attacks from wild beasts, snakes, scorpions, and marauding tribes.  The difficulties and dangers of our wilderness come from this highly contagious and lethal disease which afflicts us today.  They are the difficulties embedded in our need to change our lives so dramatically in order to protect our lives; masks, physical distancing, sheltering at home, shortages at the grocery store, massive unemployment and the poverty and deprivations it entails, the upending of our world economy, the severely diminished education of our children, our inability to be in the physical presence of loved ones and friends, and, of course, the uncertainty of what the future holds for us – the new normal – and when that future will arrive.  As for the dangers, they are self-explanatory, or at least they should be, but for some inexplicable reason there are too many in our society who refuse to acknowledge them.  They are the dangers of our enormous vulnerability to a horrible disease which has the power to inflict unbelievable and prolonged suffering, and possible death, not to mention that unless we behave carefully and responsibly, we could bear the guilt of inflicting all of this upon others, including the people we love.  This is our wilderness.

Yes, the wilderness can be dark and dangerous, whether it be the wilderness of our ancestors or our own.  But even in its midst, there are silver linings and rays of hope which can be found.  Next Thursday evening, we as Jews will commence the celebration of one major silver lining, one major ray of hope, which our ancestors encountered in their wilderness. That silver lining, that ray of hope, changed the world and the history of humanity for all time, and changed it for the better.  The celebration I speak of, of course, is Shavuot, the festival of our receiving the Ten Commandments.  It was in the wilderness, with all its hardships, pain, and suffering, that our ancestors found themselves standing at the foot of Mount Sinai, and there, receiving directly from God, the ten most important rules which would, from that time forth, serve as the guiding principles for the advancement of humanity.

Like our ancestors, as we traverse our wilderness of COVID, there are silver linings and rays of hope to be found.  They do not diminish the hardships we must endure, just as the Ten Commandments did not diminish the hardships endured by our ancestors, but they can redeem our wilderness sojourn from being bereft of any meaning whatsoever, just as, in the same way, God’s gift of the Ten Commandments redeemed the wilderness sojourn of our ancestors.

Some may wonder:  What are these silver linings and these rays of hope which manifest themselves now, in our darkest hours?  They are rays of hope which have the potential to light the path to a better future in what eventually will be a post-COVID world.  But what are they?

One of them is that it has been determined that as a result of the pandemic and the restrictive changes in behavior that it has required of us, the amount of greenhouse gases in our atmosphere has been reduced by 17%, dropping to the levels of 2006.  This is but one of several positive impacts our lockdown has had on the environment, as we have been allowing nature to heal itself.  It shows us that if we can choose to change our behaviors, we can begin to ecologically repair our planet.  While it should go without saying that we cannot maintain lockdown protocols forever in order to save our planet, still we can change our attitude of “business as usual” and seriously engage in environmentally responsible behaviors, such as truly committing to the pursuit of alternative clean energy sources.  We have it within our ability to turn back the doomsday clock.

Another ray of hope found in our wilderness is that after 72-years of an ongoing Middle East conflict, it has taken this pandemic, with all its pain and suffering, to start to open a door for, at least a new beginning of Arab-Israeli cooperation.  Three Arab states – states that for all these years have been sworn enemies of Israel – the United Arab Emirates, Bahrain, and Kuwait – have turned to Israel for assistance in their struggles against the COVID-19 virus.  This is in no way a resolution to the Arab-Israeli conflict, but it is a glimmer of a recognition of how the countries of the Middle East need each other in order to survive and prosper.  It is but one step toward a resolution of this tragic conflict.  As we march into the future, this moment should not be lost or forgotten by its players, Hopefully it will serve as a building block toward a kinder, gentler Middle East.

Still another ray of hope is born out of the very anguish of our wilderness.  This public health crisis has only accentuated some of the social problems that long existed before the world ever heard of the Coronavirus.  Specifically, the fundamental injustices inherent in the vast socio-economic divide which exists in our nation and the dire consequences of our failure to humanely address that divide.  As we watch how this virus has devasted members of our economically disadvantaged community, way out of proportion to their numbers in our society, we can no longer ignore or turn a blind eye to the evils of runaway, abusive capitalism, the maintenance by way of neglect of a permanent underclass, and the innate evil of systemic racism.  These are intolerable conditions in a society which claims to be great, enlightened, and just. – “With Liberty and Justice for ALL.  If, after the nightmare of witnessing what this pandemic has done to the disadvantaged of our society, we do not commit ourselves to closing the socio-economic divide, then the guilt rests on our shoulders.  If nothing else, this crisis has shown us the necessity of our building a more just society, but we need to choose to act on it.

Still another ray of hope coming out of our current dilemma is that we can no longer afford to think in nationalistic terms.  Yes, we can be patriotically proud of our nation, but we cannot continue to view our nation as being superior or separate from the community of nations.  Last week, I watched Rachel Maddow interview Governor Andrew Cuomo of New York.  She asked an interesting and insightful question – “If you could turn back the clock to a time when you could have done something different in your response to the virus, when would that be and what would you have done differently?” His response was even more insightful. He said that while he was tempted to say March or February, actually he would have turned that clock back even earlier, to when we first were hearing about the outbreak in China.  With the wisdom of hindsight, he continued, saying that as soon as he heard of the Corona Virus outbreak in China, he would have started to prepare for its coming to New York. For, as he pointed out, in today’s world, when a virus strikes anywhere in the world, it can strike here tomorrow. All that is necessary is for one infected person to board a plane.  This pandemic should have taught us that we can no longer afford the foolishness of naively ignoring that we live in a global society.  Like it or not, we are intimately and inextricably bound to each other. Indeed, this is not new wisdom. As far back as 1624, the poet John Donne spoke of this reality when he penned his famous poem, “No Man Is an Island.” If, as a result of this pandemic, we can embrace this sense of international interdependence – that as a human race, we are at our best when our nations work together to build a better world – then the future we will build will be brighter and better than we ever dreamt.

Even in these dark hours, let us come to recognize and work to realize the lessons to be found in the silver linings and the rays of hope that, too, are products of this tragedy.  They cannot compensate for the suffering and the loss of life we have and we will endure, but they can show us the way to build a better world for tomorrow.  They redeem these days from the cruel fate of being totally meaningless blips of horror on the timeline of history.

Your Identity is Showing!

February 13, 2020

I was raised as a Reform Jew, or more precisely, as a classical Reform Jew. My mother was also raised as a Reform Jew, but I never knew that until I started doing some genealogical research and found an announcement of her Confirmation service at one of the major Reform synagogues New York City. I knew that she felt it was important for our family to connect to our Judaism but she never really spoke about it. I do know that my sister, who was 6-years older than me, went to religious school at a nearby synagogue, but we never went to services, and my father, to my knowledge, never entered that synagogue until the day of my sister’s Bat Mitzvah. It was an Orthodox synagogue, and her Bat Mitzvah service was a class presentation on a Sunday morning, without the Torah ever being taken from the ark. After the Bat Mitzvah, my family resigned from the synagogue.

About 2 years later, my parents were approached by neighbors who were recruiting for a newly formed Reform congregation. I was in first grade and my mother must have been feeling angst over providing me with a Jewish education. So, I imagine she pressured my father into checking it out. I say, “imagine” because none of this religious tension was ever really manifested to my young self.

The congregation was renting a loft on a Bronx business street, over a stationary store and a Chinese restaurant. One winter’s day, my father took me there. As we entered the building, facing a long set of stairs going up to the loft, I took off my hat, for that was the polite thing to do when they enter a building. My father turned to me and said, “No, Henry. In a synagogue you are supposed to wear your hat.” So began my introduction to Judaism. Actually, as time would tell, in that congregation, being a classical Reform congregation, it turned out that no one wore a hat – except the ladies, for it was the 1950’s!

My father fell in love with that congregation and its approach to Judaism. When it came to my Bar Mitzvah, and my mother took me to the Judaica store – yes, in the Bronx there were independent stores that actually sold only Jewish religious articles – I was immediately attracted to the Bar Mitzvah boy mannequin decked out in a talit and a kippah. I must admit that the attraction was not born of any religious fervor but rather because I always loved costumes, and it just made sense that for my Bar Mitzvah, I should wear a “Jewish” costume. Little did I expect the repercussions of that choice. For reasons I did not understand, my father was livid! He would have none of it! My mother finally got him to agree to a compromise. I could either wear the talit or the kippah for my Bar Mitzvah service, but not both. I chose the talit, because, of course, it was a more obvious costume than that little hat.

Only later in life would I come to understand my father’s actions and attitudes. He was born in 1903, one year after his family immigrated to America from Austria. He, his parents, and his siblings lived with his mother’s brother and her father. Her father, my great grandfather, had been a noted Jewish educator in Austria, and so the whole family lived by the letter of Jewish law as followed by the Orthodox. My father’s Bar Mitzvah was not the major event that Bar and Bat Mitzvah celebrations are today. He went with his father to the synagogue on either a Monday or a Thursday morning – when the Torah is read – was called up to bless the Torah, then after the service, they served honey cake and schnapps, and off he went to school. He was one of those young Jews, raised Orthodox, who despised the restrictions of that form of our faith. While never considering converting, still he fled from it. It was not until he was introduced to classical Reform Judaism that he found a comfortable home in Judaism, and he dived into it with both feet. My mother was thrilled, and I was raised to love the life of a Reform Jew.

With the passage of time, and my continued study of our faith, its teachings and practices, my attachment to and appreciation of many of our traditions and symbols have grown deeper and more profound than merely a desire for Jewish costuming, and they have done so within the framework of Reform Jewish ideology. Of course, the experiences of my first year of rabbinic studies, in Jerusalem back in 1970-71, had a significant impact on my approach to all things Jewish. Mine was the first class that the Hebrew Union College sent as an entire body to study in Israel. The talit I am wearing tonight, and whenever I conduct worship, was purchased then and there.

It was as early as in my second year of rabbinic studies that I was introduced to the teachings of many of the great Reform Jewish theologians of the early 20th century. Several of those teachings have done much to provide me with an all important framework to my approach to Judaism, linking my emotional attachments to an intellectual appreciation of why those attachments move me so.

As a Reform Jew, I was especially taken by the ideas concerning mitzvot formulated by the theologian Franz Rosenzweig. Rosenzweig’s approach to mitzvot was fluid and filled with personal power. He walked a middle line between classical Reform’s near total rejection of ritual mitzvot and Orthodoxy’s adoration of them. Rebuking his fellow Reform Jews for their setting them aside out of hand, he encouraged them to study the mitzvot seriously; not just the mechanics of how to observe them but even more importantly, why to observe them; what is their underlying meaning. Doing that, he called upon Reform Jews to take on an attitude toward the ritual mitzvot of assuming that while there are those that I do not observe today, I may, in the future, discover meaning within them and choose to start to observe them. And as for those I do observe today, there may come a time in the future when I, no longer finding them meaningful, may choose to set them aside. This approach became one of the hallmarks of Reform Jewish thinking; the autonomy of each individual Reform Jew to choose what aspects of the tradition speak to them and enrich their lives as Jews. For the blind, rote observance of rituals does little, if anything at all, to lend power and meaning to our Jewish lives. It is in embracing the meanings behind those rituals that grant them their power. My father, as he grew in his own sense of Reform Judaism, embraced that idea, though I doubt that he ever heard of Franz Rosenzweig.

Remember that kippah that I did not get to wear at my Bar Mitzvah? Well, my relationship to that kippah was a testimony to Franz Rosenzweig’s approach to mitzvot. It was during my year in Israel that I, and many of my formerly classically Reform classmates, came to a point in our lives when we found that the wearing of a kippah during worship did enhance our worship experience. It somehow brought us closer to God in our prayers. The next Fall, when we arrived on the various U.S. campuses of the Hebrew Union College, the faculty did not quite know what to do with us. They sent us to Israel to learn Hebrew and to grow our attachment to the State, but this traditional ritualistic behavior, they were not counting on. In the end, they could not avoid the fact that basic to Reform Judaism was its commitment to change. Though they had envisioned that change to be forward moving, moving backward was just as legitimate. Thank you, Franz Rosenzweig!

By the time I arrived in Davenport, in 1985, there were very few congregants who questioned my wearing of the kippah on the bimah, though when my predecessor, a few years earlier, had announced his intention to do so, in a High Holy Day sermon he entitled, “The Rabbi Wears a Hat,” he was roasted on an open spit.

But my kippah journey was far from over. In 1999, the Central Conference of American Rabbis issued its “Statement of the Principles of Reform Judaism.” Among other matters, this statement addressed the ongoing sticky issue of the observance of the mitzvot within our movement. It emphasize that each Reform Jew must decide for him or her self which mitzvot carry meaning for them and therefore they choose to embrace, while at the same time it affirmed that those who choose to adopt mitzvot that Reform Judaism previously rejected are well within the spirit of Reform Judaism in doing so. That Statement of Principles might very well be considered the official birthplace of what we today call Reform Judaism’s “Big Tent.”

The rabbinic discussions which were a part of the framing of that document inspired me to act upon something I had been giving thought to for maybe a year; expanding my wearing of the kippah beyond worship and into daily living. I announced that decision to my congregation in a High Holy Day sermon and received very little pushback. So that became my new practice. However, the sea of life was soon to turn turbulent. When the Statement of Principles was approved, I was interviewed by the local newspaper. In that interview, I explained that according to the statement, and Reform Jewish ideology, we are instructed to evaluate each individual mitzvah on its own merits. Therefore, within that system, we are free to adopt any particular mitzvah without accepting other of the mitzvot. The example I gave was one I gave in my earlier sermon. I had chosen to wear the kippah daily, but I had not chosen to maintain the dietary laws of kashrut outside of my home.

As a matter of full disclosure, I did say that I was perfectly comfortable about wearing my kippah and dining at Jim’s Rib Haven. Well, that did not sit well with the members of the Tri City Jewish Center, a more traditional synagogue on the other side of the Mississippi, in Rock Island. They rained their fury down upon me and the members of my congregation. So much so that, for the sake of community unity, my congregants placed enormous pressures upon me to recant the statement. The experience was so painful that rather than recant, I withdrew from my daily wearing of the kippah. The power of the way that daily wearing kept my consciousness closer to God was drowned out by the anguish that controversy brought me.

So, it was until recently. For many years now, I have been deeply concerned about the growing level of antisemitism around the world, and eventually here in our own country. I have been posting about it regularly on Facebook in a series I call “Antisemitism in Action.” The horrible attacks on Jews which took place in December just brought it to a head for me. More and more, I would be hearing of Jews who are now afraid to wear their kippot in public. What kind of world are we living in where people should fear displaying the symbols of their faith lest they suffer injury? As some of you may know, I am deeply involved in an anti-hate group in the Quad Cities called One Human Family QCA. I am one of its founders. A day or so after that brutal attack on the home of a rabbi in Monsey, New York, during a Hanukkah party, I received a call from Rev. Richard Hendricks, my co-founder of One Human Family. Rev. Richard Hendricks is the pastor of the Metropolitan Community Church, a predominantly gay congregation, and is himself gay. Rev. Hendricks proposed a program which would involve a community response to the epidemic of antisemitism. He called it Kippah Day. His plan was to hold a community event in which kippot were distributed to people of all faiths, who would be encouraged to wear their kippot on the next day – all day – to show their solidarity with their Jewish neighbors and their opposition to antisemitism, and hate in all its manifestations.

His proposal was very much in the spirit of One Human Family QCA, in that we believe that it is not enough for each identity group to stand up against the hate directed at their own group, but rather we must stand up for each other as well, regardless of which group is the target of the moment. For the disease that plagues us is hate itself. The various manifestations of hate – racism, antisemitism, homophobia, transphobia, Hispanophobia, xenophobia, misogyny, etc. – are but symptoms of the disease and not the total disease in and of themselves. The harsh truth is that those who hate are what we call “equal opportunity haters.” They have more that enough hate in their hearts to spread it around to many targeted groups at the same time. With that in mind, we need to act in the tradition of Hillel the Elder, the founder of modern Judaism, who said: “If I am not for myself, who will be for me? But if I am ONLY for myself, what am I? And if not now, when?”

I have to admit, when Rev. Hendricks first proposed the Kippah Day idea, I was hesitant, and I told him, only if he can obtain buy-in from my successor, Rabbi Linda Bertenthal. She, who does wear a kippah on a daily basis, quickly agreed. The event was held. About 500 kippot were distributed on a Thursday night. They were worn by the participants all the next day. The Kippah Day culminated with the participants being invited to Temple Emanuel, for a Shabbat evening service. The sanctuary that night was filled; a sea of kippot worn by both Jews and friends of the Jewish Community.

It was during the planning of this event that I realized that the time had come. It was time for me to return to that earlier intention of wearing my kippah day in and day out instead of just when I worship. My wife soon was joking about how I was presenting the world with a kippah fashion show, as I started wearing kippot that matched to color scheme of my daily attire. In making this choice I was choosing to wear the kippah for all the spiritual reasons that led me to my earlier decision – helping to heighten my awareness on a daily basis, moment to moment, that I live my entire life in the presence of God – but I also for yet another reason; to demonstrate to the world that I am proud to be a Jew and that no thug is going to intimidate me into hiding from the public who I am and for what I stand.

My thoughts quickly returned to a day in 1993. The Quad Cities interfaith Yom HaShoah – Holocaust Remembrance Day – Committee had arranged to host a premiere showing of the film “Schindler’s List” as a fundraiser for local Holocaust education. Then one Friday afternoon, as the mail was delivered to the Temple, a deep, dark cloud suddenly hung over this enterprise. As I was going through the mail, I came across a postcard which read: “A Neo-Nazi group is planning to set off bombs in the theater during the Holocaust movie. Attacks are also planned for the home of Rabbi Karp and the offices of the Jewish Federation.” I immediately picked up the phone and called my friend, the Chief of Police, Steve Lynn. At first, the operator at the police station said that he was in a meeting and could not be disturbed. So I started to leave a message. The minute I gave my name, I was told to hold. The next voice I heard was that of Chief Lynn. It turned out that the meeting he was in was with agents of the F.B.I., and the topic of discussion was this very same threat. I appeared that a copy of the postcard was sent to the police. So I jumped in my car and joined them. During that meeting, I asked Chief Lynn whether we should consider canceling the showing of the film. What he said to me that day has been emblazoned in my mind. He said: “Rabbi, you are going to have to make that choice for yourself. However, if I were you, I would never cancel that movie, for if you do, then they win!” The movie was not canceled. The police and the F.B.I. did everything possible to protect against the threat; bomb sniffing dogs inspecting the theater daily, heavy police patrols around my home and the offices of the Jewish Federation, a small army of officers present at the showing of the film, both uniformed and undercover, in and out of the theater. The showing went off without incident and neither my home nor the Jewish Federation offices were ever attacked. But from that day to this, Chief Lynn’s words still ring in my ears, “If you do, they win!” We can never let them – the purveyors of hate – win! Not then. Not now.

There is an old Yiddish expression: “Schwer zu zein ein Yid und Schoen zu zein ein Yid – It is difficult to be a Jew and it is beautiful to be a Jew.” We live in a time when it can be difficult to be a Jew. Still, we must never forget or neglect, or avoid, just how beautiful it is to be a Jew. Now, more than ever, with antisemitism on the rise, especially over the last 6 years, every Jew needs to find the courage to show the world just who we are, and that who we are – JEWS – is something for which we can be justifiably proud and unashamed. The haters should never be allowed to win! Judaism is to beautiful a gift to our lives and to the world to allow it to be squashed out by the agents of evil. If my wearing of my kippah can serve to both remind me of how I live my life, day after day, in the presence of God, and at the same time, inform those who hate me for being a Jew that they will never win, then I will wear my kippah in prayerful subservience to God, in my pride of my Jewish identity, and in resistance to all who choose hate over love.

The Shoah and Today 2019

May 6, 2019

Last Thursday was Yom HaShoah – Holocaust Remembrance Day. It is 74 years since the liberation of the camps and the conclusion of the war, yet we still hold these memorials observances. As well we should, for we must never forget what happened in Europe when the forces of hate were released from the shackles of conscience and morality.

Yet what does that really mean in terms of our observances today, 74 years later? Are our observances just a memorial to the 6 million Jewish martyrs that perished in the Holocaust? That must not be, for there were 3 million non-Jewish victims that shared their fate. They were Roma and Sinti; gay men, women, and the transgendered; Jehovah’s Witnesses and the mentally disabled; Blacks, Communists and political dissidents. They, too, we must remember and mourn, or at least we should. Are today’s observances solely a deep dive into dark memory or should they be more than that? Are they merely a solemn celebration of the vanquishing of one evil at one time in history or should they be more than that as well?

There is no rhyme or reason to the sacrifice of those 9 million lives, nevertheless the millions of war casualties both military and civilians. No one can justify their suffering and their destruction. These martyrs were victims of what happens when mindless evil is allowed to run rampant and unchecked in the world. But if we are satisfied to treat their loss as this profoundly tragic stain on the fabric of human history, then we have not done their martyrdom justice. If all they have become is a painful yet vague memory of people too numerous to name, then they truly have died in vain. We cannot allow that to happen.

We must take their sacrifice and give it meaning; true meaning and not just some superficial meaning meant to assuage the human guilt of allowing it to happen. From their sacrifice we must learn vital lessons about what we need to do in order to prevent this from ever happening again. As the philosopher George Santayana said, “Those who fail to learn from history are condemned to repeat it.” These martyrs must be our teachers as to what we need to do so that this history is never repeated. These are the lessons of NEVER AGAIN! NOT TO THE JEWS! NOT TO ANYONE! NEVER AGAIN should we allow anyone to single out a group of people, or several groups of people, and declare them unworthy as human beings. NEVER AGAIN should we stand idly by while others are singled out for discrimination, for persecution, or for extermination, while we say to ourselves, “Well it’s not my problem!” NEVER AGAIN should we remain silent, and through our silence, allow those in power to pursue policies that dehumanize and demonize whole segments of society, and then justify the mistreatment of those segments on the grounds of their hate-filled lies and their degrading stereotypes. There is an old saying: “Silence equals Assent” and we must never give our assent to evil.

So where do we begin? We must begin at the beginning. You would think that is the obvious answer, but not really. Why? Because today, when we look at the Holocaust, we tend to look at is as through a “rearview mirror,” perceiving it as a whole, with Auschwitz predominating our view. But the Holocaust did not begin with Auschwitz. It ended there. Rather the Holocaust was an evolving process, starting with anti-Jewish laws which carved the Jews out of society and defined than as the “other.” It is with those anti-Jewish laws that we must begin, for that is where the Nazis began as they set out on their road which ultimately lead to Auschwitz and the Final Solution.

Between 1933 and 1939, the Nazis enacted more than 2,000 anti-Jewish laws. While in the 1930s most people, including the Jews, could not conceive of the gas chambers, still the road to genocide began with these anti-Jewish laws.

In the 1930’s, the Nazis transformed their bigotry into law, and sad to say, that process of transformation is still being practiced around the world, and some would say, even in our own country. As we consider some of the policies in place today in the United States and around the world, comparing them to some of the Nazi anti-Jewish laws of the ‘30’s, let us ask ourselves, “Do we hear in them echoes of the Nazi anti-Jewish laws?”

On April 7, 1933 the Nazis enacted the Law for the Restoration of the Civil Service which forbid all Jews from serving the German government in any capacity.

Our society has long discriminated against the LGBTQ community. For the last several years, we have been reducing such discrimination. Yet recently our government announced that transgender men and women could no longer serve in the military. Captain Jennifer Peace was among trans service members who testified before Congress. She shared her reactions upon first learning of this ban. She said, “I think it was in that moment that for the first time I really questioned, ‘Why am I still waking up and putting on this uniform when time and again I am not able to serve?’ Why should I wait to deploy and risk my life again when the people I am serving do not even want me here?” In the pain in her words do we hear an echo of the pain felt by those German Jews who, in 1933, also were told that they could no longer serve their country?

On April 21, 1933 the Nazis enacted a law banning the practice of Kosher slaughter. In their propaganda, they portrayed Kosher slaughter as perversely cruel, and therefore symptomatic of what they claimed to be the inhuman cruelty of the Jews. Considering the fact that from ancient days, Kosher slaughter was specifically designed to cause the least pain and suffering on the part of the animal, the Nazi assault on it was just a veiled attempt to further demonize the Jews.

Today, in Europe, seven nations – Belgium, Denmark, Iceland, Norway, Slovenia, Sweden, & Switzerland – all ban the Jewish and Muslim practices of Kosher and Hallal slaughter, also claiming to do so on grounds of cruelty. Do we hear an echo of the Nazi ban on Kosher slaughter in these current bans?

In July 1938, an international conference to discuss the issue of Jewish refugees from Nazi Germany was held in Evian, France, with representatives of 32 nations attending. In the end, most countries, including the U.S. and Great Britain, continued to refuse to admit these refugees, claiming, among other reasons, issues of national security.

After a year of public debate and court battles, in December 2017 the Supreme Court gave its approval to a travel ban which primarily targets refugees from 5 Muslim countries; Iran, Libya, Somalia, Syria, and Yemen. The reason given for this ban is, like the one given in 1938, “national security.” However, when one examines the acts of terrorism, and the attempted acts of terrorism, that have taken place between the nightmare of September 11, 2001 and the Pittsburgh Synagogue shooting on October 27, 2018, there appears a serious inconsistency with the reasoning behind the ban. During that time period, 78 attacks or attempted attacks have been recorded. Of them, only 15 involved foreign nationals. The rest were conducted by domestic terrorists. Of the 15 attacks or attempted attacks involving foreign nationals, only 2 of the 5 Muslim countries had nationals from their nations involved; Somalia and Yemen. Yet there were 15 other nations – Muslim and non-Muslim – that had nationals involved in these attacks or attempted attacks, yet none of those nations appear on the list of the banned. Several Holocaust survivors have spoken out against this ban. Aaron Elster, who was the speaker at my own community’s interfaith Yom HaShoah service in 2003, said, “For someone to come along and say, ‘These people cannot come in,’ I believe that’s a sliding slope. It starts that way. What group will be next?” Though the order claims the ban to be “Temporary” with a possibility of becoming permanent, Fritzie Fritzshall, who also was the speaker at my own community’s interfaith Yom HaShoah service in 2004, said that for those whose lives are in danger, “90 days is a lifetime.” Do we hear the echo of the doors that were closed by the nations of the world to the Jews fleeing for their lives from the Nazis in this travel ban?

As the Nazi persecution of the Jews intensified, countless families were torn apart, whether through parents making the heart-wrenching choice to save their children by sending them to England on the Kindertransports or turning them over to non-Jews willing to hide them, or during the selection process when they first arrived at the camps.

The issue of U.S. immigration reform has been hotly debated for many years. Unfortunately, trapped within this controversy are the children of aspiring immigrants and those whose families feel they have no choice but to send their children alone to our nation in search of refuge from the violence in their own lands.
In 2014, the former administration considered sending unaccompanied immigrant children from Central America back to the dangers of their native lands. However, nationwide protests convinced the government to set aside such plans.

But now our current administration plans to reinstate its Zero Tolerance approach to deterring undocumented immigration which includes a policy of Family Separation. Children of families crossing the border without proper documentation will be taken from their families and held by our government. This policy does not include measures to eventually reunite these families. Detainees have testified to Congress that even families lawfully requesting asylum were separated.

Members of the Hidden Children Foundation, representing children hidden during the Holocaust, expressed their deep concerns over the Family Separation Policy. Co-Director Rachelle Goldstein, who herself was separated from her parents at age 3, said, “Separation of the family is probably the worst thing that ever happened to us…When you take a child away from the parents, from the home, from everything that they know, they are never the same…Most hidden children are now in their late 70s, 80s, some are even 90, and they still think about it, and it still hurts, it still aches.” Do we hear the echo of the crying children, torn from their families as a result of Nazi persecution, in the sobs of the children impacted by our own Family Separation policy today?

Nazi anti-Jewish legalization culminated in January 1942 with the ultimate anti-Jewish policy – genocide. They called it the Final Solution to the Jewish Question.

The Nuremburg War Crimes Trials outlawed genocide for all time. Unfortunately, genocide lives on, from the genocides in Darfur and Rwanda, to the ISIS massacres of entire Christian villages. Today, the Rohingya of Myanmar are victims of an ethnic cleansing. In December the United States Holocaust Memorial Museum said it found “compelling evidence” that this is yet another genocide. Do we hear the echoes of the anguished last breaths of victims of the Nazi gas chambers and killing fields on the lips of today’s slaughtered Rohingya?

When governments target whole groups of people, all humanity suffers. As Dr. Martin Luther King, Jr. hoped, may we come to measure people as individuals solely by “the content of their character.”

In memory of the Holocaust martyrs, Yom HaShoah must not only speak of past transgressions but it must challenge the transgressions of today; transgressions that have become all to numerous, both at home and abroad!

ANTISEMITISM: THE REALITY OF THE CHALLENGE

January 13, 2019

Mark Finkelstein of the Jewish Community Relations Board of the Des Moines Jewish Federation was kind enough to ask me to prepare a statement on the topic of contemporary antisemitism which he hoped in include in the proceedings of two statewide meetings on antisemitism. He asked this of me because I have been very concerned with and have posted extensively on Facebook, about the frightening growth of antisemitism around the world and here in the United States for several years, and especially since 2014.  He asked that I limit it to 2 pages, so of course, I wrote 3.  Truth is, even in the 3 pages I wrote, I was only scratching the surface of what needs to be said.  Nevertheless, I now wish to share this statement with you.

But before I proceed, let me tell you a little about myself. I was ordained a Reform rabbi in 1975, from the New York City campus of the Hebrew Union College – Jewish Institute of Religion. In 1985, I assumed the pulpit of Temple Emanuel of the Quad Cities, from which I retired on July 1, 2017 with the title of Rabbi Emeritus. Since first coming to Iowa, I also have served as an adjunct professor on the faculty of the Theology Department of St. Ambrose University. During my time at St. Ambrose, I have taught one course a year on the Holocaust. For the last several years, that course has been “The Holocaust in Film.” Twice, I have been accepted to participate in seminars for university faculty at the United States Holocaust Memorial Museum, having studied there with such noted scholars as Victoria Barnett and Deborah Lipstadt. So I am no stranger to the issue of antisemitism and to the struggle to eradicate it.

Along with my teaching about the Holocaust, over the years I have been deeply involved in the struggle for social justice in the Quad Cities, especially focusing on combating the forces of hatred. In November 2016 I was one of the founders of a local organization which we named “One Human Family QCA.” The mission statement of our organization is “To Welcome and protect the life, dignity, and human rights of all people in all places of our community.” Fundamental to our organizational philosophy is that we are dedicated to coalition building. We believe that those who hate tend to be “equal opportunity” haters. They do not focus their hate against one targeted group but have more than enough hate in their hearts to target multiple groups. They are not just antisemites but also racists, Islamophobes, homophobes, xenophobes, misogynists, and the list goes on. Therefore, we believe that if hate is ever to be defeated, we cannot maintain a singular focus on only one of its manifestations, such as antisemitism. We must come together as a coalition of targeted groups and people of conscience and stand up, protecting each other in times of distress. For our enemy is not just one manifestation of hate but rather hate itself. If we fight for each other as well as for ourselves, then we have a far better chance to drive back the darkness and bring on the light of a society in which all groups are respected.  As the 1st century Jewish sage Hillel said:  “If I am not for myself, who will be for me.  But if I am only for myself, what am I?  If not now, when?” (PIRKE AVOT 1:14)

It was not long before One Human Family QCA found itself embroiled in a struggle with a nationally based hate group. Early in August of 2017 the White Supremacist group known as the National Alliance began conducting a recruitment campaign in the Quad Cities. They targeted various neighborhoods with their flyers calling upon the people of the community to join their fight to keep our country “racially pure.” Our struggle with them continues to this day. From the Jewish perspective, they made it abundantly clear that the Jews were the masterminds behind a plot to destroy American racial purity. (see their flyer attached to this end of this text)

While it is vital that the Jewish community stand shoulder-to-shoulder with the other targeted communities in our battle against the purveyors of hate in our society, that in no way means that we should abandon or minimize our struggle against antisemitism. Quite the opposite. We need to lead the fight against antisemitism, bringing it to the attention of our neighbors (and to our own people) and educating them as to just how toxic is this form of hatred. There are far too many people – Jews as well as non-Jews – who refuse to see the virulence and danger that antisemitism presents. They have a tendency to see us, and we tend to see ourselves, as safe and secure in American society. At one time, not that many years ago, that might have been true. But over the past few years, American society has experienced a massive sea change in which the many faces of hate have been empowered to arise from the shadows and from under their rocks and to become, in a sick way, an acceptable form of public expression. Top of the list has been none other than antisemitism. In the most recent statistical reporting, both by the FBI and the ADL, incidents of antisemitic acts of hatred have topped their lists. In New York City last year, there have been more reported acts of antisemitic hatred than all other acts of hatred combined.

When I started tracking antisemitic activities reported in the media, the overwhelming majority were taking place in Europe (leaving out the Middle East conflict), with but a smattering taking place on our shores. It was in 2014, with the Israeli-Hamas War, that I began to notice a truly frightening change. In various cities, both in Europe and the U.S., pro-Palestinian protests seem to seamlessly move from expressing anti-Israel sentiments to expressing antisemitic sentiments. One protest in Paris ended up besieging a synagogue on Shabbat while another, in Berlin, had marchers chanting “Jude, Jude, feiges schwein, kom heraus und kampf alein – Jews, Jews, cowardly pigs, come out and fight alone” and yet another, in New York City, chose as its venue Manhattan’s Diamond District, in which a large number of the jewelry exchanges are Jewishly owned, and there they chanted, “From the River to the Sea, Palestine must be free!” The “River” being the Jordan River and the “Sea” being the Mediterranean – in other words, all of what was formerly Palestine, including what today is Israel in its pre-1967 borders. Now, let me make this clear:  I am not one of those who automatically equates criticism of the policies of the State of Israel with antisemitism. As someone who has much to criticize about the policies of my own current government, I firmly believe that there are times when criticism of governmental policies can be legitimate. I concur with the sentiments of New York Times columnist Thomas Friedman who wrote: “Criticizing Israel is not antisemitic, and saying so is vile. But singling out Israel for opprobrium and international sanction – out of all proportion to any other party in the Middle East – is antisemitic, and not saying so is dishonest.” The events of 2014 brought into crystal clear focus for me just how easy it is for some folks to allow their criticism of the policies of the Israel government to morph into expressions of blatant antisemitism and for other folks to use their criticisms of Israel as a vehicle in which to disguise and sanitize their latent antisemitism.  Along these lines, I cannot help but reflect upon a powerful presentation Rabbi Jonathan Sacks, former Chief Rabbi of Great Britain, made to a group of British school children.  He asked them whether or not it was acceptable to criticize some of the policies and actions of the British government, to which they agreed that it was.  He then asked if it was acceptable to call for the destruction of the British state, to which they all readiness said it was not.  He then pointed to that very same distinction when it comes to the State of Israel.

It was in 2014, with all that was going on in morphing criticism of Israeli policies into virulent antisemitism, that I started publishing a regular Facebook post which I called “Antisemitism in Action.” Over the years, I quickly found that I often had more than enough material to publish this posting on a nearly daily basis. It is frightening to realize that almost every day there is an antisemitic incident worthy of publishing. With the passage of years, while antisemitic incidents in Europe have remained very high, there has been an alarming increase in antisemitic incidents here in the U.S. So much so, that in my reporting they have almost eclipsed my sharing of the incidents out of Europe.
Also with the passage of time, it has become increasingly clear that we Jews are being attacked on two fronts; from both the extreme right and the extreme left. When the White Supremacists marched in Charlottesville, they chanted “The JEWS will not replace us!” Meanwhile today we are struggling with our torn values challenging us to either support the Woman’s March or stand up against the antisemitism so clearly expressed by its national leaders. To the followers of Louis Farrakhan, we Jews are not just White but Whiter than White and the leaders of White suppression against the Blacks. Yet to the White Supremacists and the Neo-Nazis we are anything but White. We are the intended destroyers of the White Race.

I firmly believe that we as Jews can no longer afford to claim that this hatred of us is a passing phenomenon or a manifestation of those who exist on the extremes of our society. We are under a very real and serious threat, in a time when expressing hate in all its forms has become socially acceptable. As we watch our own government go after the Latinos among us – documented as well as undocumented immigrants – and the Black athletes who drop to their knees, as if in prayer, in opposition to the indiscriminate shooting of their brothers and sisters, and the members of the LGBTQ community, as those at the highest levels of our national government try to legislate these Americans out of their citizenship right, and the indigenous Americans who continue to be stripped of their land whenever the wealthy see fit to do so, I cannot help but think of the famous “Martin Niemoller quote:

“First they came for the Jews
and I did not speak out
because I was not a Jew.
Then they came for the Communists
and I did not speak out
because I was not a Communist.
Then they came for the trade unionists
and I did not speak out
because I was not a trade unionist.
Then they came for me
and there was no one left
to speak out for me.

A Growing Fear in a Dark and Dangerous Time

November 29, 2017

I just have to say it. There comes a time when we have to recognize and admit that we are dealing with matters far beyond the normal boundaries of political discord; when what we are faced with is something far more distressing and dangerous than merely a clash of political ideologies; that there is a sickness present in our nation that has not only turned the American political scene toxic but threatens to upend the very stability of the planet. That time of recognition has long since passed.

Today, November 29, 2017, as I read this morning’s news, I was shaken by two reports that at any other time would seem completely distinct one from the other, but at this time in American history are inextricably linked. One was the report of the fact that North Korea’s latest missile test seems to indicate that they now have the capability of firing missiles that will reach the USA. The other was the report of Matt Lauer’s firing by NBC for a complaint of sexual misconduct.

While the situation that led to the firing of an American media icon such as Matt Lauer is saddening on so many levels, what was additionally deeply disturbing about the report was how President Trump once again jumped upon this opportunity to Tweet another attack on the mainstream media. One would think that a rational human being who has been accused of sexual misconduct by 16 women and who has been caught on tape personally bragging about having been engaged is such behaviors would not take every opportunity to rant about the sexual misconduct of his detractors and opponents while at the same time defending the sexual misconduct of his allies. One would think that a rational person in a similar situation as the President would choose the course of silence on this issue simply as a matter of self-preservation; simply out of a concern that the bullet he dodged in the past is still out there and may strike him down in the near future, re-directed straight at him by his own words. But that is not our President.  Rather, as if his own record was as clean as the freshly driven snow in matters of sexual misconduct, he has spared no efforts in his calls for the political undoing of opponents such as Al Franken because of the sexual misconduct for which they have been charged, while at the same time vigorously defending his allies such as Roy Moore against charges far more extensive and dark than those leveled against his opponents.  Even when, as reported in this morning’s news, NBC took a preemptive posture by firing Matt Lauer after 1 complaint and before the story broke in the press, instead of praising NBC for its taking swift and decisive action in defense of their code of professional conduct, he still sought a way to attack them because, in his distorted perceptions, they are what he has called “fake news.”

Once again President Trump has demonstrated himself to be a rather strange, sick, and dangerous combination of a false sense of invulnerability and invincibility, a near total lack of self-control, and an unrelenting narcissism, topped off with a malevolent bigotry against anyone who thinks, acts, feels, believes, or looks differently than himself, especially women.

And that brings us to the report about North Korean missile capabilities.  The very real nuclear threat posed by North Korea has been a challenge which at least 3 presidents before Trump have struggled.  Clinton, Bush, and Obama all have sought ways to keep the North Koreans in check in order to avoid what could easily turn into a nuclear holocaust.  Then along comes President Trump with his unearned and undeserved bravado, his delusion that no one can stand up to the United States of America, and his unrestrained mean spirited assaults on anyone who disagrees with him.  He intentionally pokes the bear with his threatening North Korea with total destruction as he personally insults its erratic leader, Kim Jong-un, calling him “Rocket Man” and doing so on the international stage of the U.N.  No wonder that this “Rocket Man” has sought to produce a missile with the capability of delivering a nuclear payload to our very shores.  At no time since the Cuban Missile Crisis have Americans found themselves more immediately under the threat of nuclear destruction than we do now.  Why?  Of course the North Koreans and Kim Jong-un have something to do with it, but not as much as does the actions and attitudes – and dare I say the mental instability – of our current President.  For it has been Donald Trump, with his over inflated ego and the ever-present bullying tactics that he has brought from the manner in which he conducted his businesses to the way he now conducts the business of our nation, who has brought us to the brink of a nuclear war.

This crisis with North Korea is but one instance of how America, and the world, have suffered as a result of the fundamental character and personality flaws of our President.  Literally in a world where every other nation has accepted as fact the science of climate change, the U.S. now stands alone in not signing onto the Paris Climate Accords.  Before he won the election, Donald Trump was a proponent of an American racism.  Whether or not he founded the “Birther Movement” he never relented in challenging Obama’s right to be President on the grounds that Obama was never a “true” American.  Since his election, in what only can be understood as a manifestation of a racist hatred of Obama, he has sought to undo every single accomplishment of the Obama administration, regardless of how many Americans he injures in the process. He simply seeks to erase Obama – the first black president – from the annals of American history.  Also, in yet another manifestation of racism, he has been seeking to purge the American society of what he considers to be foreign interlopers such as Muslims, Latinos, and most recently Haitian refugees.  When it came to the hurricane victims of Puerto Rico, his resistance to offer them the same unrestricted aid that the Florida and Texas victims received is a testimony as to how much it galled him that these Latinos were deserving of all the services available to those on the mainland because they, too, were and are full and legitimate American citizens.  When African American professional football players chose to respectfully kneel (as if in prayer) during the singing of the National Anthem – kneeling out of concern for the injustice of a “shoot first and ask questions later” attitude taken by too many of our law enforcement officers when it comes to African American suspects – our President was far more concerned with respect for a song than he was with respect for human lives, that is if those lives were black lives.  And who can forget that this was the man who referred to Neo-Nazis and White Supremacists as being “fine people”?  How can those who choose to embrace an ideology of hate and bigotry be defined as “fine people”?  Who would define them so?  Only those who share their beliefs.

There is a sickness in the White House which threatens all Americans and indeed, all the world.  It is not a matter of Republican vs. Democrat for it has nothing to do with political parties or with conservative vs. liberal political ideologies.  It is true that personally, I am a Democrat and a liberal, but as a Democrat and a liberal I have survived Conservative Republican administrations in the past.  I have lived through the Eisenhower, the Nixon, the Ford, the Reagan, and the Bush (Both Bushes) years.  Though those men may not have been my personal choices for President, they were the choice of the people, having been democratically elected.  That is what makes America great.  But this time is different.   The irresponsible actions and beliefs of the current occupant of the White House put us all in danger; in danger of destroying our world in so many ways, such as ecologically or physically.  But if that is too much to grasp or believe, how can one question but that he is in the process of destroying the very soul of our nation; our nations which has always sought to lift up the fallen, heal the sick, set free the captive, and welcome the stranger?  Yet today we are being led down many dark roads, whether they be in the directions our nation is taking when it comes to health care for all, the protection of our environment, our response to gun violence, our relationships with other nations, or our treatment of minorities and immigrants?

Is this a rant?  I guess it is.  But it is a rant born out of a deep seated and growing fear I possess for the very future of our nation and our planet if we continue along the path that President Trump has mapped out for our nation.  I SPEAK ONLY FOR MYSELF and not for any group or organization with which I am affiliated or associated, but I suspect that many others share my concerns.

When Purim Invades the Headlines

February 23, 2017

The Jewish world will soon be observing the holiday of Purim.  I said “observing” when truth be known, we Jews don’t just “observe” Purim; we CELEBRATE it!  We dress in costume.  We hold the most raucous, noisiest worship service of the year.  We sing and we shout and we stomp our feet.  We eat and we drink (and I am not just talking about iced tea or punch but the hard stuff, for on Purim the Talmud commands us to drink so much that we can no longer tell the difference between “cursed is Haman and blessed is Mordecai.”[1]).  And then, of course there is the Purim Seudah (feast – in our case, a pizza dinner) and the ever popular Carnival.  We eat hamantaschen, send shlach manot (food gifts to our loved ones) and matanot le’evyonim (gifts to the poor).  It is Mardi Gras, New Year’s Eve, that December season of giving whose name we never mention, all rolled up into one.  It is one heck of a party and we fondly carry our childhood memories of it with us throughout our lives.

Yet somehow or other, in the midst of all our partying, we can often forget why we party so; what is the cause of the celebration?

The answer is wrapped in a sinister cloud.  It is dark and it is painful.  For Purim commemorates our victory over antisemitism.  It celebrates the defeat of Haman – the Hitler of his day – whose goal it was to accomplish nothing short of a genocide of the Jewish people.  So we party hardy as an affirmation of life in what was supposed to be the face of a certain and horrible death.  Purim is the personification of the old saying, “The definition of every Jewish holiday is:  They tried to kill us.  We won.  Let’s eat!”

Today, most of us intentionally avoid these more somber thoughts when it comes to Purim.  We choose to focus on the joy rather than on the fear.

Unfortunately, this year, at least some of that fear seems to be unavoidable for we have been forced to confront the fact that antisemitism is real and alive in our nation as well as in the rest of the world.  Over the last 72 hours the news media has “discovered” that antisemitism really exists in the United States. The dramatic vandalism of the Jewish cemetery in St. Louis, with the desecration of over 100 gravestones, along with the addition of 11 more bomb threats to Jewish community centers (bringing the number up to 59 if my math and facts are correct), coupled with the President’s bizarre reticence to address the very issue of antisemitism or to even mention Jews in his statement about Holocaust memorial, and his finally condemning (though weakly) the acts of antisemitism, have forced not only the President but the mainstream media to acknowledge this elephant in the room, if only for the moment. But as we all should know, this issue is an even greater one that many are willing to admit.  And these are only the stories that the mainstream media has picked up on.  For those of you who follow me on Facebook, you know that since 2014 I have been reporting, almost on an daily basis, various acts of antisemitism that have taken place in our country and around the world.  I know that there are those that have found my “Antisemitism in Action” reports to be somewhat irritating and alarmist for our lives have been good lives and we generally don’t live in fear.  But still, these attacks upon our people are real and they have been real for some time now.  Unfortunately, they will continue to be real after this current news cycle ends and the stories of antisemitism once again fade from the headlines.

Obviously, there is nothing new about antisemitism. It has been with us for at least 2,000 years. Over that time it has taken on nuanced changes but at its core, it has essentially remained the same and, of course, its impact upon the Jewish people has most certainly remained the same. It matters but little what excuse the antisemites give for despising us, for degrading us, and for persecuting us, in the end it all results in the same suffering, ranging from humiliation to extermination.

That being said, today what we are experiencing in America is not the same singular hatred that has marked most of the history of antisemitism. Rather, today’s American antisemitism is but one component of a complex dynamic of American hatred that has found its voice and has felt profoundly empowered over the past year, especially in the wake of the recent presidential campaign. For today’s American antisemitism is intimately and inextricably connected to a web of hatred which includes racism, Islamophobia, homophobia, xenophobia, and sexism (and probably a few other bigotries I forgot to mention). For quite some time now I have been fond of saying, “Those who hate tend to be equal opportunity haters.” Today in America those “equal opportunity haters” are sensing a new liberation as they are stepping out of the shadows and coming out from under their rocks to assert their prejudices upon our society, and Jew hatred is but one of those prejudices.

But all this should not get us down.  After all, soon it will be Purim and we will be celebrating; celebrating vigorously.  Why will we be celebrating while bomb threats may be continuing to roll in and perhaps other Jewish cemeteries will be desecrated?  We will be celebrating because, just as our history has shown us, no matter what they try to do to us, in the end we will win.  We will win because it is our right to win.  We will win because there are too many good people in this world to allow evil to prosper.

There is an old Midrash about two men on a lake in a rowboat. One of them takes out a drill and starts boring under his seat. The other, in distress, calls out to him: “What do you think you are doing?” The fellow replies: “What do you care? It’s none of your business. I’m drilling under my own seat!” The moral is that we are all in this boat together – sink or swim. We cannot afford to focus solely on the prejudices that attack us personally. We must ban together – all victims of prejudice, along with all people of good conscience – and confront the current hatred in all of its forms, standing up for each other and standing with each other in common purpose.

If we ban together with others of good conscience in opposition to ALL forms of bigotry, including antisemitism, then we will win because we will not let the purveyors of hatred win.  We will stand up to them and we will defeat them, in much the same manner that Mordecai & Esther defeated Haman.  Each of us will just have to choose to be the Mordecai and the Esther of today.  HAPPY PURIM!!!!!!!

 

[1]   Babylonian Talmud, Tractate Megillah 7b.

Quad Cities Equality Rally Remarks

January 23, 2017

On Saturday afternoon, January 21st, as 100’s of 1,000’s of men, women, & children were gathering in Washington DC and in communities throughout the nation to protest the objectification of women and the growing dangers of bigotry and hate that have infected our land, in the Quad Cities, a rally was held to show our solidarity with all those throughout the country who were marching.  The rally, which was called an Equality Rally, focused both on the recent challenges to women’s rights and on how that challenge is inextricably connected to a complex of challenges to the rights of many targeted minorities in our society.  The rally was held in the meeting hall of the United Steelworkers Union, in Bettendorf.  The hall was filled beyond overflowing, as a mass of supporters were forced to stand out in front of the hall, due to lack of space inside.  Several inspiring individuals spoke, expressing the pain of women, Muslims, the LGBTQ community, African Americans, Hispanics, Indigenous Americans, and people with lifelong physical and mental disabilities.  I was among those honored with an invitation to speak from the perspective of our community’s newest human rights organization – One Human Family QCA (Quad Cities Area).  Below is a transcript of my remarks.

First off, thank you for the honor of allowing me to share these remarks with you today.

Before coming here today, my wife and I were attending a memorial service for Reverend Tom Kalshoven. Tom was the Executive Director of Churches United of the Quad Cities Area from 1973 to 1991. Those of you who knew Rev. Kalshoven know that he was a person profoundly committed to the causes of social justice. He marched with Dr. King. He served as the conscience of this community. I cannot help but think of how thrilled he would have been to see so many of you gathered here to affirm the cause of justice in our community.

We have come together because we are deeply concerned about what has been happening in our nation over the past year or so, and what might very well happen as we journey into the future. Let’s face it. Many of us are more than concerned. We are downright afraid, and with good cause.

This past Monday, I was similarly honored to offer a pastoral prayer at a local Martin Luther King Day celebration. There, too, those who were gathered shared our concerns and our fears. Being Martin Luther King Day, I built my prayer around one of the inspiring teachings of Dr. King. He said, “The arc of history is long, but bends towards justice.” Yet we seem to be living at a time when that arc has been diverted far off of its course, as it travels, not towards justice, but far away from it.

And that is what frightens us, for we have witnessed the forces of hate as they have freely crawled out from under the rocks which have hidden them for so long and have joyously reasserted their ideology of bigotry, and not without the encouragement of some of our nation’s most highly placed individuals. A dark and ominous cloud of prejudice is engulfing our nation. A virulent virus of discrimination is infecting it as the fever of intolerance burns hot in the minds and souls of far too many of our fellow Americans.

Part of what frightens us is that we see the profound dedication of people who hate to their hatred; people like Dylann Roof who is willingly ready to martyr himself in the cause of hate. Part of what frightens us that we have come to recognize that those who thrive on hate tend to be equal opportunity haters. They hate African Americans. They hate Muslims. They hate Jews. They hate Latinos. They hate those who do not share their sexual orientation. They hate those with lifelong mental and physical disabilities. They hate the defenders of the environment. They hate intellectuals. They may not hate women but they sure don’t look upon women as the equal of men. Rather, they prefer to look at women as mere objects placed on earth, primarily to fulfill the physical pleasure of men.

And now such people feel empowered. Now such people are empowered. And we are left with the question, “What are we going to do about that?” Of course, our natural instinct is to respond, “Protest!” but what does that really mean? We sign petitions. We post our feelings on Facebook. We gather for rallies, just like this one. But all these things; they are not really protest. They are but a prelude to protest. For true protest requires us to take action. Not for an hour. Not for a day. Not for a week. But ongoing action until we have achieved our goals. We need to work for change, with the emphasis on work; work until the job is done.

Nor can we stand alone. No one group of us can stand alone in our efforts to drive back the darkness. We need to stand together – men, women, young, old, laborers, professionals, people of every color, every race, regardless of sexual orientation, regardless of national origins, regardless of religious identity, regardless of political affiliations. We must cross lines and lock arms in common cause. On Monday, I shared with my fellow Martin Luther King Day celebrants, and I share with you now, the classic wisdom of Rev. Martin Niemoller, one of the founders of the Confessing Church in Germany, who bravely stood up against the Nazis. He said, “First they came for the Communists and I did not speak out because I was not a Communist. Then they came for the incurably ill and I did not speak out because I was not incurably ill. Then they came for the trade unionists and I did not speak out because I was not a trade unionist. Then they came for the Jews, and I did not speak out because I was not a Jew. Then they came for me, and there was no one left to speak out.” We do not have the luxury to think of ourselves as separate from others; as our plight being separate from their plight. Once again, to quote Dr. King: “Injustice anywhere is a threat to justice everywhere.” If we do not choose to stand together then we will not stand at all.

In our community, we have birthed a new organization. We call it One Human Family QCA. Some of you here today already have joined our ranks. Our stated mission is “to protect the life, dignity, and human rights of all people in all places in our community.” We are not looking to re-invent the wheel but to work cooperatively with many of the agencies and organizations that already exist to address issues of common concern. And when it comes to certain issues, for which no agencies or organizations exist, then we are ready to open new doors of dialogue and advocacy. Our organization provides but one opportunity to take your concerns and your values and put them into action in order to effect positive change and drive back the darkness that is engulfing us. There are many others dedicated to this cause; organizations like Quad Cities Interfaith and Progressive Action for the Common Good. The point is, when you leave here today, do not see this as an end to your protest but rather as a beginning of the very hard but important work of bringing the arc of history back on course toward justice. To quote a sage from my own Jewish tradition, Hillel the Elder, “If I am not for myself, who will be for me? But if I am only for myself, what am I? And if not now, when?” Our time is now and our cause is just. We only need to choose to act.

Standing On the Border of Tragedy and Hope

December 9, 2015

It was a remarkably beautiful day for December. The sun was shining and the temperatures were moderate. I arrived at the Waterfront Convention Center at just about 7:30 in the morning, looking ahead with both anticipation and anxiety about the day which was yet to unfold. Our own LINDA GOLDEN, LISA KILLINGER of the Islamic community, and I had been spearheading an effort to encourage Quad Citians to join in assembling meal packs to be sent to Jordan to feed the Syrian refugees in camps there. The actual assembling of these meal packs would be taking place for much of the day, with teams of 10 working in 1-hour shifts, from 8:00 a.m. to 6:00 p.m. At any given time, we had set ups for up to 16 teams working at once. Going into the morning, we were thrilled by the numbers of Quad Citians who had already stepped forward to help in this humanitarian effort. We had slots for 1,600 people to assemble meal packs and we already had 1,550 people sign up to do so! As the day progressed many more volunteers walked through the door. We enlisted the organization, KIDS AGAINST HUNGER, to do their magic in setting up and administering the project. In the past, Linda, Lisa, and I had wonderful experiences working with them as they put on their program in our religious schools. We were fully confident that they would do a great job. However, they had never put together a program this large or complex. So, as confident as we were, we still prayed that it would all come together smoothly, and it did.

We publicized the event as an interfaith effort and it was shaping up to be true to that name. We had Catholics and Protestants, Evangelicals and Unitarians, Jews and Muslim, Hindus and Buddhists, people of all sorts of religions and people of no religious affiliation, all having signed up to do their part to feed starving Syrian refugees. It was wondrous to see these various faith groups working side-by-side. At one point I had to chuckle for there was a group from the Jewish community that was awaiting the group ahead of them to finish working at their assigned table. The group that kept them waiting were the Buddhists. How often do you see something like that?

At the end of each hour, as the shift was ending, the energy level of the people finishing their shift was high for the very act of helping others increased their energy and lifted their souls. Sitting as I was at the donation table, each shift ended with people crowding the table, wanted to extend their good feelings by giving cash or writing checks to further help the cause. So many of them were so grateful for our having provided them with the opportunity to do this act if kindness. So many of them commented on how bereft they felt in the wake of the violence of the attacks in Paris and San Bernadino; how hopeless they felt coming into the Convention Center, but how filled with hope they felt as they left.

Paris, San Bernadino, Colorado Springs, ISIS, Syria, terrorist violence around the world, including the knife intifada in Israel, all have served to cast the dark shadows of tragedy and hopelessness over our little planet. Yet for that one Saturday, at the Waterfront Convention Center in Bettendorf, Iowa it seemed that a bright light had pierced through that darkness and filled our space and our lives with brilliant rays of hope. How could it be otherwise when people of such diverse backgrounds, theologies, and ideologies come together in order to serve a greater good; in order to further the wellbeing of total strangers, people they may even disagree with on political issues? In a world filled with hatred and violence, pettiness and strife, even if just for a moment, there were all these people who gathered to live up to the best of human potential and to create an oasis of caring, respect, and fundamental human decency. There is hope for our future!

One Jew Reflecting Upon Christmas

December 29, 2013

Well, we made it through another one!  Christmas has come and gone – except for the post-Christmas sales – and Jews can breathe a sigh of relief as once again we can consider ourselves part of the mainstream of American life.

For quite some time I have had a love-hate relationship with Christmas.  Believe it or not, there is so much that I, as a Jew and as a rabbi do love about the holiday.

My earliest recollections of Christmas prominently include my father taking my sister and me for a Christmas eve drive around our neighborhood so as to enjoy the beauty of the lights decorating the homes of our Christian neighbors.  I still enjoy going on those light tours, which of course today include visiting some of those over the top houses with their complex musical light shows.  I have to admit that as garish and as energy extravagant as those light shows are, they are fun to watch; that is as long as such houses are not on my street, tying up traffic, and especially not across the street from me, flashing its performances into my windows every half hour on the half hour.  But even as I revel in the beauty of the lights – and they are so beautiful – I cannot help but ponder that it is near unto impossible for me to conceive of any Jew who would actually choose to get out their ladder in the late November or early December cold in order to climb up on their roof to string lights, only to climb up there again on a frigid January day in order to take them down.  Most Jews would label that meshugah!  We call that cultural diversity.  Perhaps that is why when you come upon the occasional Jewish home whose residents have felt a need to decorate their house with blue and white lights for Hanukkah, those  displays are always pretty lame.  Yet when all is said and done, I am profoundly grateful to my Christian neighbors for bringing such beauty and light to the dark and gloomy nights of early winter!

While my love of the lights were born of childhood experiences and have remained with me ever since, they are not the only aspects of Christmas that I have come to appreciate.  Growing older and more thoughtful, my love of Christmas has extended to so many of its messages.  While “peace on earth, good will to men (all)” has become so much a cliche, I still find it to be a powerful expression of this holiday’s aspiration that the spirit of pure love and human unity take hold in the hearts of all God’s children.  To me, this is Christian teaching at its finest; in its most ideal state.  While, as a Jew, I do not personally believe that Jesus was anything other than an historical figure, I do believe, based upon my studies of the Gospels, that these are the values which he preached and by which he lived.  They are the aspect of Jesus that all people – Christian and non-Christian alike – can embrace and aspire to live up to.  From a Jewish perspective, it is precisely these types of teachings which confirm Christianity as a legitimate religious expression; as one of the truly valid spiritual paths to God.  As a Jew, my path to God is through Torah.  For Christians, their path is through Jesus.  Whichever path we choose, it is meant to lead us to the same God.  It is meant to lead us to a God who loves all humanity and who expects us, people of our respective faiths, to share that love.

In fact, that is why I love Christmas movies.  Not all Christmas movies, but several of them; the ones that I consider to be the really good ones because they embody such uplifting and hopeful messages.  As a rabbi, I freely admit that for me Christmas is not Christmas unless I watch at least one such movie.  Top on my list is Frank Capra’s “It’s a Wonderful Life.”  George Bailey is the personification of the message of Christmas.  George Bailey is the personification of the message of all ethically based faiths.  Christian, Jew, Muslim, it matters not where we pray or in which language we pray.  In the end, our various faiths call upon us to live our lives as George Bailey lived his, caring for his neighbors, striving to do his part to help make their lives at least a little better.  The same can be said for the number two movie on my list – any version of Dicken’s A CHRISTMAS CAROL, though from a purely entertainment perspective I do prefer both the Alistair Sims and the Bill Murray versions.  The question we all must confront is “How much are we like the Ebenezer Scrooge from the beginning of tale and how much are we like the Ebenezer Scrooge of its conclusion?  In this day of growing corporate greed, where the income gap between executives and employees grows exponentially greater, where for the sake of profit companies outsource their jobs to nations that fail to provide legal protections for the rights of their labor force, the evolving character of Ebenezer Scrooge has so much to teach us.  Recently, I encountered a quote from Walter Bruggerman, the imagery of which really touched me.  He spoke of “eating off our hungry brother’s and sister’s table.”  How guilty are we of such an act; of filling our stomachs at the expense of those in need; of taking from them in order to increase our own luxury?  These are the types of ethical challenges which Christmas places before us as it calls upon each and every one of us – Christian and non-Christian alike – to make of ourselves better human beings; to transform ourselves from being the Ebenezer Scrooge who appears at the beginning of the tale to the one who appears at its end.

While I am deeply moved by the universal nature of the ethics of Christmas, I am also moved by its spirituality.  Even though, as a Jew I do not accept in any way, manner, shape, or form a belief in the divinity of Jesus, still I can have a profound appreciation for the spiritual forces born of those beliefs which so inspire my Christian brothers and sisters and draw them closer to God.  True faith is a beautiful thing, even if it is not your own faith, as long as that faith carries one to acts of righteousness, justice, and love.  Perhaps being a person of faith myself helps to make me more attuned to and appreciative of the spiritual power of other faiths.  The function of a true faith is to help us actualize God’s caring presence in our lives.  For those of us who actively seek that presence through the practices and values of our own faith traditions, it may be easier for us to recognize and acknowledge when the practices and values of other faith traditions actualize the Divine presence on the lives of those who adhere to those traditions.  Such is the case when I witness those who truly observe Christmas; the real Christmas – the one observed in the church and the home more than in the shopping mall and the big box stores.

And how can I not help but love the great value Christmas places on family?  It is a time when the bonds of familial love are so strong that family members are magnetically drawn together, even across the miles, and sometimes across the planet, to share their Christmas experience; to reaffirm the power of family love in their lives.  “I’ll be home for Christmas” so says the song.  Homecoming is as much a part of Christmas as is the Christmas tree – even more so.

And yes, one of the things I love about Christmas is egg nog, and it matters not whether it be the alcoholic or non-alcoholic version.  It is the consummate seasonal drink, only to be surpassed, according to my taste buds, by that Arabic winter drink, sahleb.  Once again, cultural diversity!

These are just some of the aspects of Christmas which I as a Jew and a rabbi truly love and perhaps even envy, though each and every one of them are also to be found in my own faith, that is if you would accept the substitution of egg nog for matzah ball soup.

But as I stated earlier, my relationship with Christmas is one of both love and hate.  Sadly, there are other aspects of Christmas – particularly Christmas in America – which I freely admit evoke in me anger and bitterness.  For there are those who have chosen to set aside the universalistic Christmas message of love and respect for all of God’s children and have replaced it with a sort of perverse imperialistic parochialism.  For whatever reasons, these people have come to believe that Christmas will be somehow diminished unless all people, Christian or not, are required to engage in its observance.  When non-Christians like myself tell them, “Go, enjoy your beautiful holiday but leave me and my children out of it,” we become the enemy; we become the embodiment of the Grinch Who Stole Christmas.  I for one don’t take kindly to that.

I have always tried to be a live and let live type of guy.  You lead your life and I will lead mine and we should respect each other for our uniqueness and individuality.  That is why it has so deeply offended me when others have tried to impose their observance of Christmas, especially the religious aspects of Christmas, upon everyone, Christian and non-Christian alike.  As a Jew, I have always wanted my Christian neighbors to enjoy the fullness of their Christmas holiday, but what I have never wanted is for my neighbors to turn around and expect me, or my children, or any non-Christian adult or child, to join them in their Christmas observance.  I am quite happy witnessing Christmas from the outside, looking in, appreciating all that is beautiful and wonderful about it.  I don’t need to be on the inside, I don’t want to be on the inside, and I resent any attempt to force me or my kind to be on the inside.  I don’t mind listening to your Christmas songs as they are broadcasted wherever I go in the month of December, and often I enjoy their melodies even if I cannot accept the message of their lyrics.  But do not expect me to sing them.  Do not expect any non-Christian to sing them, especially non-Christian children.  These songs speak of a faith that we do not nor cannot accept.  When public school music teachers force such expressions from the lips of our children, what they are doing is nothing less than spiritual child abuse.  Ironically, it also diminishes the Christian beliefs which those songs are intended to lift up.  For what does it say of the purity of Christianity when the tenets of its beliefs are forcibly falsely uttered by those who reject those very beliefs?

A painful vignette:  When my youngest daughter was in 7th grade, my wife and I, being loving and dutiful parents, attended her school’s winter music concert.  The first group to sing was the 6th grade chorus.  Standing among them was a little Muslim girl, dressed in traditional Muslim garb.  When the songs they sang were essentially Christian in nature, she stood there still and silent, standing out like a sore thumb.  It was heartbreaking yet uplifting to witness this child resist the enormous social pressure as she refused to publicly denounce her faith by proclaiming another.  The next year, when we attended the concert, I was particularly interested in hearing the 7th grade chorus sing, being curious to see whether or not that Muslim child would be among them, and if so, what she would do.  As that chorus took to the stage, it soon became clear that the Muslim girl was not not to be seen.  What a tragedy!  Why should a child who happens to be a Muslim or a Jew or a Buddhist or a Hindu or an atheist in America – a nation which at least theoretically holds on to the principle of separation of church and state – be forced to choose between participating in a public school music program and remaining true to the tenets of his or her faith?

While this issue of celebrating Christmas, a religious holiday, in what are supposed to be religiously neutral public schools has been a source of contention for many years, going back to my own childhood, over the last few years this struggle has taken on a new and even more invasive and sinister dimension.  I speak of the so-called “War on Christmas.”  Those crusaders who claim themselves to be the defenders of the sanctity of Christmas, led by such zealots as Bill O’Reilly and so many of his colleagues at Fox News, have vigorously invested themselves in the cause of claiming black is white and fiction is fact.  In their own insidious way, they have attempted to turn the tables on us non-Christians who have worked so hard to convince our Christian neighbors that our participation is neither essential nor desirable for their own celebration of their sacred Christmas holiday.  All that we have asked is that our fellow Americans acknowledge and respect the wondrous religious diversity of our land.  Yet these Christmas crusaders have decided to redefine such respect as being an affront to Christianity and a direct assault on Christmas itself.  For them, there is no middle ground.  To say “Seasons Greetings” or “Happy Holidays” instead of “Merry Christmas” is an offense equal to spitting in the face of Jesus.  They have taken this struggle over Christmas beyond the public schools and out into the shopping malls and the grocery stores and onto the media – radio, TV, and print.  This year, they have even made it into a racial issue, claiming Christmas and Jesus to be the primary possession of the white Christian race.  Emphatically they have insisted that Santa is white (even though the original Santa Claus came from Turkey) and that Jesus was white (even though historically he was a Middle Eastern Jew) and that any other perspective is nothing short of a vicious lie.  Indeed, they have given a completely new meaning to the phrase “I’m Dreaming of a White Christmas,” a song which, by the way was written by the Jew, Irving Berlin.

In all of this, look at what obviously has been lost.  The true meaning of Christmas.  The essential teachings of Jesus, whose birth Christians are supposed to be celebrating.  They have become Dicken’s A CHRISTMAS CAROL in reverse.  Instead of the spirit of Christmas transforming a mean spirited, narrow minded bigoted Ebenezer Scrooge into a lover and care giver for all humanity, they have been working to transform the loving humanistic spirit of Christmas into a festival of partisanship and xenophobia.  What they claim to be our War on Christmas is in fact their War on Non-Christians; their war on those children of God who have chosen not to share their religious beliefs.  As one such non-Christian, I cannot help but be angry and resentful.

The saddest part of all is that there is a War on Christmas, but definitely not as the Bill O’Reillys of the world describe it.  The real War on Christmas is the war to secularize it; to diminish if not strip away entirely its fundamental religious nature.  It is a war which seeks to transform a sacred season into a shopping season and the worship of God into the worship of materialism.  Box stores instead of churches become the centers of holy gatherings.  Baby Jesus and the person he would grow to become is being supplanted by that heavy set man in the red suit who fills the houses with games and toys for children of all ages.  Peace on earth, good will to all is utterly forgotten in the crush of the early morning stampedes on Black Friday.  Christmas as a family day – not so much so any more.  It used to be that Christmas day for Jews meant Chinese food and a movie.  The Chinese restaurants were the only eateries open and the movie theaters were also open but relatively empty as our Christian neighbors gathered with their families around their trees and their festive dinner tables.  At a time of year when it is typical for Jews to feel left out, having the movie theaters mostly to ourselves did serve as somewhat of a healing balm.  In fact, when I was a rabbi in Lincoln, Nebraska – in the days before multiplexes – I had one congregant family who prided themselves on their ability to travel from theater to theater to theater, catching several films on any given Christmas day.  But over the past few years, the theaters have not been so empty.  This year, our local multiplex was literally packed.  It saddened me, not so much because we had to fight the crowd, but more so because of what it represented about the changing face of Christmas in America, as the movie theater replaced the home as the central gather place for Christians on Christmas day; as spending Christmas day with the latest Hollywood releases replaced spending it at home, around the tree, around the fire, around the dinner table, with family and friends.  This is the true War on Christmas and it has nothing whatsoever to do with saying “Seasons Greetings” or “Happy Holidays” rather than “Merry Christmas.”  Rather it has to do with materialism, commercialism, and secularization.  Sadder still that it is so obvious to a Jew like myself, someone on the outside looking in, while for so many others, for whom Christmas is their holiday, they don’t even see it.

I am a Jew and I love my faith and I love my people.  My religion has given me so much joy, pleasure, and inspiration. Its observances – daily, Shabbat, holidays – have so greatly enriched my life.  My gratitude knows no end.  I wish that all people could receive such gifts and that they should receive them from the values, teachings, and practices of the faith of their choosing, whatever that faith may be.  I know that all true faiths freely offer such gifts to their adherents.  For my Christian neighbors, Christmas is most certainly one such gift; true Christmas, Christmas as it was intended to be celebrated.  As a Jew, I marvel at its wonder and its beauty and all that is good about it.  I see it for all it is and all it can be yet I am puzzled why, for so many Christians, that does not seem to be enough.  Why is it not enough for them to bask in their gracious holiday celebration?  Why do they somehow feel incomplete as Christians if they fail to drag others who do not share their beliefs into their observances?

As the outsider looking in, I freely admit that I love Christmas for all it was intended to be yet hate the aggressive and mean spirited holiday into which some have re-framed it.