Posted tagged ‘Social Justice’

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.

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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!

Rosh Hashanah Hunger Appeal 5775

October 31, 2014

Shanah Tovah Tikateivu! May each and every one of you be inscribed for manifold blessings in the coming new year!
Every year I open our High Holy Day worship by appealing to you to support the various ways in which our congregation joins in the fight against world and local hunger. Often in the past I have shared the heartbreaking statistics of how many of our fellow human beings – men and women, the elderly and little children – have been ravaged and slaughtered by starvation. Often in the past, I have pointed with great pride to the statistics of our own congregation’s effort to fight hunger; how much money we have raised, how many pounds of food we have collected, how many have walked in the CROP Walk. All of that is valuable information which deserves to be shared. But tonight I want to go in another direction.
For years I have taken this opportunity to promote our hunger programs and I suspect that by now most of you have figured out that I am passionate about these efforts. But I never really have shared with you why I am so passionate; why this particular issue touches me so deeply and why I am so urgent about it touching you as well.
One need only glance at me to realize that hunger has never been a personal challenge in my life. When it comes to food, my problem has never been too little, but too much! In my 64 years, I do not think that a day has gone by – with the exception of my annual Yom Kippur fasts – in which I have ever seriously gone without food. But that very fact, in and of itself, has helped to make this such a pressing issue for me, in very much a High Holy Days way – Guilt!
Maybe it is because I am one of that generation who were told by our parents to clean our plates at meal times because there were starving children in China. Of course, none of us could understand how not leaving food on our plates could help to feed starving Chinese children, but still the image was imbedded in our minds. While we have full plates and full stomachs, there are plenty of others on the planet who do not. So many years later, standing on the bathroom scale, unhappy with the tonnage it shows, struggling unsuccessfully with the many temptations, how can one not feel guilty about over consumption when there are starving children in China and Africa and Southeast Asia and in practically every city in our own land of plenty, including in our own Quad Cities?
I have a few pleasures in my life – God, family, the big screen and the small screen, and food, not necessarily in that order. But it troubles me to no end that when it comes to food, it is not so much for me an issue of sustenance but rather of pleasure, while there are literally millions in our world for whom food is hardly a matter of pleasure but actually a matter of life and death While I am not so naive as to believe that by my eating less they, in turn, will eat more, I do know that it is nothing less than one of the greatest of obscenities for me to continue to eat my fill without doing what I can to fill their empty bellies, and perhaps to save their lives.
Now you may not be as food centered as I am but I doubt that any of you really ever go hungry, except by your own choosing. We all fill our baskets at the supermarket and probably visit restaurants quite regularly. We never really want for food nor do we truly know what it means to want for food. But at this time of the year, when we are supposed to be taking serious stock of our moral selves, how can we, in good conscience, choose to turn a blind eye to the mitzvah opportunities that are before us to do some of what we can to relieve the life threatening hunger pangs of our co-inhabitants on Planet Earth?
So once again I encourage you to join in our congregation’s efforts to ease the suffering of the starving multitudes.
I call upon you to once again support our efforts on behalf of the annual CROP WALK Against World Hunger. We need walkers, we need donors, and of course, we need those who will do both. This year’s Walk will take place on Sunday, October 5th – the day after Yom Kippur. How fitting! The Walk will beginn at 2:00 p.m., starting from Modern Woodman Park. Bring your children. Please, bring your children! Some of my fondest memories of parenthood are of sharing these walks with my children as they learned to put into action the mitzvah of feeding the hungry. On the tables in the lobby, there are Walk forms. Please sign up to walk or pledge or both.
I call upon you to once again support our collection of non-perishable food items. For years, we have taken this time between Rosh Hashanah and Simhat Torah to collect food on behalf of our local Riverbend Foodbank. So next time you are in the supermarket, buy an extra grocery sack or two of non-perishable food and bring them to the Temple Library. As you do so, please remember that what we collect will help to feed fellow Quad Citians who are so desperately in need.
I call upon you once again to make a contribution to that very important Jewish organization, MAZON. MAZON was the first exclusively Jewish organization created to address the issue of hunger. Their goal, as expressed in the words of their mission statement, is “To provide for people who are hungry while at the same time advocating for other ways to end hunger and its causes.” You will find a self-addressed donation envelop for MAZON in your prayer books. I encourage you to make a donation equal to what it would cost to take the members of your household out for one dinner at a restaurant.
And finally, I call upon you to support the efforts of our Tikkun Olam Committee throughout the year, as they periodically prepare and serve meals for Café on Vine, one of our community’s meal sites for the homeless.
May the pleasures that we receive from all the blessings we enjoy in our lives also fuel our passion to ease the suffering and introduce some pleasure into the lives of those who are far less fortunate than are we.

Endangered Childen and Community Conscience

July 27, 2014

There has been great debate throughout our nation concerning what shall be done with the hundreds of unaccompanied children who have in recent weeks crossed our border, seeking a refuge from the chaos and violence to which they were subjected in the homes in Central America.  Their parents sent them on that dangerous trek to the United States because they knew that if their children did not flee, more than likely, their children would wind up the victims of brutality, rape, and murder.  Today our country is divided between those who wish to welcome and protect these children and those who see them an placing an unacceptable burden upon our country’s resources and wish to send them back to from whence they came.

About two weeks ago, Bill Gluba, the Mayor of Davenport, Iowa – my community – put forth a proposal to  bring some of these children to our city.  Not surprisingly, the response to that proposal was mixed, marking us as a microcosm of the national debate.  There were those who gathered to plan on how we could best welcome these children, while there were those, including some alderman of our city council, who expressed there determination to keep them out of our town.  One alderman, on national TV, proclaimed his intention to stand in the middle of the street, blocking any bus carrying such children from entering within our city limits.

As those who know me can well imagine, I stand on the side of welcoming the children.  To that end, I have joined with other community clergy who are planning an event meant to declare an interfaith message of support for opening our doors to these young refugees.

Five days ago, I submitted an Opinion Page letter to the Quad City Times, expressing my particular perspective and feelings on the matter.  So far, my letter has not appeared in print or on their website.  They may yet publish it or they may never publish it.  I suspect that they have received many letters and cannot begin to publish them all.  Still, I want my voice to be heard, even if the audience is not nearly as large or as locally focused as it would be in our local paper.  Therefore, I have decided to share the text of this letter here in my blog.  While it speaks specifically to the question of whether or not the Quad Cities should open its doors and welcome these children, it also can be understood to address whether our nation itself should open its doors and welcome these children, declaring them “official” refugees from grave danger and persecution.  Here is what I wrote:

Prior to the outbreak of World War II, when the specter of the Holocaust loomed ever greater in Europe, and the borders of the free world were generally closed to Jews seeking to flee the coming destruction, there was one small ray of hope. That ray radiated out of England. While England, like the United States, would not open its doors to the endangered Jews, it did decide to open its doors to Jewish children. Boatload after boatload of Jewish children landed on British shores. With many tears and great anguish, their parents sent them away, knowing that they might never see them again, so that these children might not die at the hands of the Nazis. This valiant effort to save the children was called “Kindertransport” and it came to an abrupt end when England entered the war.

Holocaust analogies can easily be overplayed but sometimes they are truly appropriate. This is such an occasion. Today on our southern border there are amassed a large number of unaccompanied children from Central America who have been sent to our country by their parents, seeking asylum. Their parents, with broken hearts, sent them away because could not stand idly by while their children would have been beaten, raped, and killed. Like with the Kindertransport, these parents made an extremely hard choice in order to save their children’s lives.

Today, we in the Quad Cities are faced with a choice as well. Will we, like the people of England, open our doors and our hearts to these refugee children, or will we, like so many other nations back in the ‘30’s, choose to slam our doors shut on them and in so doing, condemn them to cruel suffering and death? In the years to come, which choice will we be better able to live with?

Politics and Justice: The Foggy Line

May 15, 2013

I tend to be outspoken, both in my synagogue and out in the community, on issues of Tikkun Olam – Social Justice – even when they are controversial; perhaps especially when they are controversial.  Over the years, I have advocated for the hungry, for the homeless, for the newcomers to our shores.  When African American churches were being set on fire in the South, Rabbi Stanley Herman and I organized the Burned Churches Fund.  When local bigots burned crosses in West Davenport, Dan Ebener, who was then the Social Action Director of the Diocese of Davenport, and I organized a Say No to Hate Rally at Sacred Heart Cathedral; a rally which filled the cathedral to overflowing.  When it became apparent that while our community had many wonderful agencies to address the needs of the homeless, they needed help in raising funds of their efforts, I, along with a group of caring citizens, several of them from my congregation, put together a fund raising organization called In From the Cold, which focused its efforts of supporting agencies serving the homeless.  When it became increasingly clear that in my community the primary religious voice that was making itself heard in the publid forum was the voice of conservative Christianity, I joined with Rev. Dan Schmiechen of the United Church of Christ and Rev. Charlotte Saleska of the Unitarian Church in organizing a group called Progressive Clergy, which would serve as the voice of socially liberal religious traditions in our community.  When I became aware of how many of our local school children were without adequate winter wear to fend off the Iowa cold, I got together with the superintendent of the Davenport School District and organized a program called Coats for Kids whose function it was to collect, clean, and distribute gently used winter coats to needy children.  When there were those who were burning the Koran in protest to the proposed opening of a mosque near Ground Zero in New York, I was one of the primary supporters of an interfaith solidarity gathering at the Moline mosque.  I have testified before the city councils of both Davenport and Bettendorf in support of both women’s reproductive choice and extending the categories of groups protected by our civil rights ordinances to include the diversity of sexual orientation.  When John Deere sought to cut the health care benefits of its retirees, I led the clergy in protesting that action.  This list can go on and on.

As a Jew, my passion for Tikkun Olam comes naturally to me.  The Torah continually instructs us to be proactive in matters of social justice.  So many are the times when the Torah calls upon us to pursue this course, reminding us, “for you were strangers in the land of Egypt”; reminding us that as Jews, we have known what it means to be the victims of injustice and from those experiences, we must take away the lesson of how imperative it is for us to pursue justice for all people – “tzedek, tzedek tirdof! – Justice, justice shall you pursue!”  Where the Torah leaves off, the prophets picked up, for their voices were clarion in the call for the pursuit of justice.  Indeed, when Reform Judaism had turned away from the rigors of ritual mitzvot such as kashrut as the primary expression of our Jewish identity, we turned to focusing on the ethical mitzvot, especially the social justice mitzvot.  And what did we call ourselves?  We called ourselves prophetic Judaism.  Indeed, to this day, across the Judeo-Christian spectrum, when we talk about pursuing social justice, we refer to it as a prophetic mission and the prophetic tradition.

There was a time, really not that long ago, when this was almost expected of faith communities and their religious leaders; when the pursuit of social justice was considered an essential part of the mission of communities of faith.  So we saw wonderful images, such as Rabbi Abraham Joshua Heschel walking side-by-side with the Rev. Martin Luther King, Jr. in the cause of civil rights for all people regardless of race.  We saw clergy and congregations across faith lines speaking out and marching in protest to the Viet Nam War.  In my own community, sometimes I would be approached by congregants who would say, “You know, Rabbi, people out in the community tell me how much they respect you for most of the stands that you take, but they are really troubled by your stand on Planned Parenthood…”  In saying that, they were informing me that while there were those who disagree with me, no one was challenging the appropriateness, or legality, of taking a stand on a social issue.

Now you need to understand that for tax exempt not-for-profit organizations like synagogues and churches  there is a very important line that separates social issues advocacy from political advocacy.  While it is perfectly appropriate for organizations like synagogues and churches to take stands on social issues, it is strictly prohibited and jeopardizes their tax exempt status if they advocate for particular political candidates or parties.

For most of my rabbinate, and before, the lines separating those two types of advocacy were pretty clear and such conflicts were easily avoided.  But in the course of time something has changed, and these lines have gotten blurred.  They seem to have gotten so blurred that today there are those who feel that they can claim that advocating for particular social issues is, in effect, advocating for one particular political party over another; one political candidate over another.  Therefore, for a synagogue – and perhaps even its rabbi speaking and acting outside of the synagogue – to advocate for a particular social issue would seem to violate the prohibition against engaging in partisan politics.

In the world of politics, it seems that times have changed.  There was a time when a political figure’s stand on any given social issue was not a function of party politics but rather of personal conscious.  There was a time when our political leaders felt freer to follow their consciences rather than the agenda of their parties.  Anyone who has seen the recent movie “Lincoln” knows from whence I speak.  The 16th amendment passed, granting freedom to African Americans, because there were those in Congress who were willing to vote their conscience rather than their party.  As a youth I recall reading with wrapped attention John F. Kennedy’s book, PROFILES IN COURAGE, in which he raised up 8 U.S. senators who courageously crossed party lines in order to vote their conscience.

But somewhere along the line, the landscape of American politics changed.  I remember first clearly noting that change while watching President Bill Clinton delivering one of his State of the Union addresses.  As I watched, I noticed that when it came to the applause, the members of Clinton’s party applauded every time.  However, the Republicans only applauded when signaled to do so by their Congressional leadership.  The members of both sides never really chose for themselves but rather they stood by their parties.  Once aware of this, of course I needed to test my theory.  So I would continue to watch State of the Union addresses with this in mind, and sure enough, this held true during the presidency of George Bush with the Democrats reserving their applause only to those times when they received the signal.

What I was witnessing is something that we all already know; that our country has become divided along political party lines.  As a manifestation of that political divide, each of the parties has staked its claim on one side or the other of social issues.  Therefore, if you take one side or the other, you can be accused of lining yourself up with one party or the other.  As things have shaken out, the Democrats tend to be more on the left, and the Republicans more on the right.  So no matter which position we as a faith community take – the more liberal or the more conservative – there will be those who accuse us of engaging in partisan politics.

This situation tends to paralyze American congregations and clergy of all faiths.  They so fear becoming identified with one political party or the other, and therefore risking the loss of their tax exempt status, that they choose to refrain from all Tikkun Olam activities or restrict themselves to only the least controversial, or the non-controversial, such as supporting meal sites and hunger programs.  While these are indeed good works, and should be pursued, that is not nearly enough for faith communities, for if faith communities relinquish their role as the guardians of conscience in our society, then who will pick it up?  Regardless of what faith we profess, our faith calls upon us to be courageous in our efforts to care for and protect all of God’s children.  We must be courageous as the prophets were courageous; we must be outspoken as the prophets were outspoken.  Because there are those who accuse us of being partisan in our politics, that does not grant us license to abandon the demands of our conscience.

We must come to recognize that the problem does not reside in our having become partisan in our politics, for we are not.  As long as we focus our words and actions on the issues and not on the political parties or the individual politicians, we are not engaging in partisan politics.  We are engaging in Tikkun Olam.  Where the problem does reside is to be found in what has happened to our political system, where the party line has drowned out the call of conscience.  And that is partly our fault.  It is our fault in that we no longer demand of our political leaders that they be people of conscience; people who are willing to cross party lines to support what they truly believe in; people who are more interested in advancing the interests of the American people than then interests of their particular political party; people who would qualify for inclusion in John F. Kennedy’s book PROFILES IN COURAGE.  We have the power to make that happen, for we have the power of the vote.  We have the power to tell those who aspire to political leadership that our top priority is that they do the right thing – following the dictates of their conscience – even when it is not the party thing.  Then once again, we will find ourselves living in an American where there can be times when Republicans and Democrats stand together to do the right thing.  When standing on one side or another of an issue will no longer be confused with engaging in partisan politics.

Traveling the Road to Sinai

April 1, 2013

Our Pesach Seder, or S’darim, are behind us.  In just a few days, Pesach itself will be concluded as we gather for Yizkor.  Now, as our tradition tells us, we are in the period of the counting of the Omer.

But what is counting the Omer?  In the book of LEVITICUS, our people were instructed that on the second day of Pesach they were to bring to the Temple a sheaf of barley as an offering.  The Hebrew word for “sheaf” is “Omer.”  In that same passage it states that starting on the second day of Pesach, it is a mitz­vah to daily count the Omer; counting the 50 days from Pesach to Shavuot.  Since Shavuot is the festival of the receiving of the Ten Commandments at Mount Sinai – and as our tradition expanded upon that, the receiving of the Torah at Mount Sinai – the counting of the Omer is literally marking the days between the time we were liberated from our slavery in Egypt to the time God gave us the Torah at Mount Sinai.  In counting the Omer, we are in our own way participating in the journey across the wilderness from Egypt to Sinai; from slavery to Torah.

From the first Pesach and Shavuot to this very day, by counting the Omer, we Jews make that very same jour­ney.  While Moses, Aaron, Miriam, Joshua, and all of their followers physically traveled the 50 day journey from Egypt to Sinai, we, on the other hand, spiritually travel it.

But how does one spiritually travel from Egypt to Sinai?  To answer that question, we have to ask ourselves, “What does Egypt spiritually represent?” and “What does Sinai spiritually represent?”  For in finding the spiritual meanings of Egypt and Sinai, we discover the true path of the spiritual journey which each of us, as modern Jews, must take.

What is the meaning of Egypt?  We hear it stated over and over throughout our Pesach Seder.  Egypt is slavery, and therefore the journey from Egypt is nothing less than freedom.

What is the meaning of Sinai?  For Jews throughout the ages, Sinai has always stood for Torah.  So what is Torah?  Torah is our guide book to becoming a good Jew and a decent human being.  It tells us what we need to do in order to achieve those goals.  In other words, it lays out for us our responsibilities as Jews.

For us, the counting of the Omer should not only remind us of that journey our ancestors took some 3,500 years ago, from Egypt to Sinai, but also the journey that each of us as modern Jews need to take; the journey from freedom to responsibility.  For freedom is a wonderful thing, a blessing, and we American Jews enjoy a great deal of it, but freedom without responsibility is nothing other than license, and that is not a good thing.  It most certainly is not a blessing.

As Americans we are well aware of the fact that freedom has a price; that sometimes it even requires a sacrifice.  We know that freedom does not mean “I’ll do whatever I damn well please and the heck with you!”  While freedom is a gift, it is not the gift of absolute selfishness.  It is the gift of living in a community of people equally free, and doing whatever is necessary to protect the freedom of others as well as our own, and to protect the integrity of the community and all that it stands for.  In order to do so, we have to exercise our freedom to choose to do the right thing and not just the selfish thing.  We have to choose to be at one with others rather than only looking out for ourselves, at times placing above ourselves the values and principles that keep freedom alive and vibrant.  Hillel put it so well 2,000 years ago when he said, “If I am not for myself, who will be for me?  But if I am only for myself, then what am I?”  With freedom comes responsibility.

For us as Jews, our Omer counting journey places its focus on some very particular freedoms and some very particular responsibilities; the freedoms and responsibilities of what it means to be a Jew today.

There is something sadly telling in the fact that most modern Jews celebrate Pesach – celebrate freedom – but far fewer celebrate Shavuot – celebrate responsibility – and even fewer still count the Omer – give serious consideration to what it means to make the journey from Jewish freedom to Jewish responsibility.  Yes, we know that we are free to be Jews, but too many of us interpret that as merely meaning that we don’t have to convert to another faith to be considered equals in the land we live.  Too many of us think that being free to be Jews means being free to choose to do nothing Jewishly with our lives, and if not nothing, then to choose to keep our Jewish activities at a bare minimum – attend a Pesach Seder of sorts which often is significantly abridged; perhaps go to a High Holy Day service or two; light some candles and give gifts on Hanukkah; or even take on the expense of joining a synagogue but rarely attend or participate; while never publicly denying being a Jew, at the same time never really publicly proclaiming it either.

But does the freedom to be a Jew really include the freedom from living Jewishly?  Many years ago, when I was a rabbinic student intern in a wonderful congregation in Scarsdale, New York, one of my responsibilities was to teach the Confirmation class.  Our Confirmation program centered upon a series of guest speakers, each addressing a topic of significance.  In one section of the course, over three weeks we explored the differences between Reform, Conservative, and Orthodox Judaism.  While all three speakers were excellent, the one that really stands out in my memory is the Orthodox rabbi.  Why?  Because of an exercise he conducted with my students.  He simply asked them, “What does it mean to be a Reform Jew?”  One student replied, “Being a Reform Jew means that you don’t have to keep kashrut.”  Another student said, “Being a Reform Jew means you don’t have to wear a yarmulka at services.”  Yet another student said, “Being a Reform Jew means that you don’t have to fast on Yom Kippur.”  Still another student said, “Being a Reform Jew means that you don’t have to go to services on Saturday, or even on Friday if you don’t want to.”  And so the students went on, that is until he stopped them.  Then this Orthodox rabbi turned to them and said, “Don’t tell me about what you don’t do as Reform Jews.  Tell me about what you do.”  The students were stumped.  For them, being a Reform Jew was all about not having to do this and not having to do that.  It was all about their freedom and little or nothing about their responsibilities.  That Orthodox rabbi challenged those students to tell him, “As a Reform Jew, I choose to do this or I choose to do that” and they were hard pressed to respond.  For them, Reform Judaism meant a lot of free­dom but little, if any, responsibility.

Those Confirmation students are far from alone when it comes to Jews today, nor are their responses just restricted to Reform Jews.  Just count the empty seats in any synagogue on Shabbat.  Just count the empty chairs in any Jewish adult education class.  Just compare the number of those who attend syna­gogue and Jewish community events to those who belong to the synagogue and to the community.  Just examine how most Jewish institutions languish for need of volunteers and especially for leaders.  Even Tikkun Olam activities which, at least in our synagogue, are the most popular, pale in support when compared to our population.  Today so many Jews are just too busy to be Jewish.

This is precisely why the counting of the Omer journey is so vitally important for our people.  We need to come to grips with the fact that being Jewish does not end with our freedom to be Jewish.  Our journey is not just a Pesach journey.  It is not just about our liberation from Egypt.  It is also a Shavuot journey.  It is a journey toward Torah; toward the taking on of Jewish responsibilities.  It is about imbuing our Jewish freedom with Jewish life and Jewish meaning.  It is about bringing our Judaism to life in our lives and in the lives of our families and our community.  We need to journey from Pesach to Shavuot.  We need to journey from Egypt to Sinai.  We need to journey from Jewish freedom to Jewish responsibility.  The 50 days of the Omer stretch before us, offering us the opportunity to explore, to ponder, and ultimately to decide how each of us, making the decisions that work best for us, can travel that path from Jewish freedom to Jewish responsibility; from being free to live as Jews to living meaningful Jewish lives.

REFLECTIONS ON THE SLAUGHTER IN CONNETICUT

December 14, 2012

Hanukkah is drawing to a close and Christmas celebrations are soon to commence. In this season of joy for so many, our hearts are shattered by the senseless violence that fills our land, and most especially by its latest manifestation in Connecticut. When will this bloodshed cease? It was but only yesterday we were mourning the victims of the shootings in the Aurora, Colorado movie theater and at the Sikh Temple in Milwaukee. When will we recognize that momentary expressions of shock, outrage, and sympathy simply are not enough! Actions are needed to stop the violence. How can we let a few determined individuals hold our nation as hostage as the promote the lie that the Second Amendment to the Constitution guarantees the rights of all Americans to slaughter their neighbors indiscriminately?