Talking JRC and AFSC on WBEZ: My Interview with “The Morning Shift”

MicI had the pleasure this morning of being interviewed by Chicago Public Radio’s Jason Marck for the “The Morning Shift” program on WBEZ.

Here’s their description of our conversation:

After 17 years as the rabbi and spiritual leader at JRC-The Jewish Reconstructionist Congregation in Evanston–Rabbi Brant Rosen conducted his last service on December 19th. His views, work, and words on the Israel/Palestine issue caused deep rifts among the members at JRC, and Rosen ultimately believed it was best for himself and the community that he resign. Rosen joins us to talk about the decision, the controversies, and his new job with the American Friends Service Committee.

Click here to give a listen.


Thoughts on the Passing of Rabbi Leonard Beerman, of Blessed Memory

With Rabbi Leonard Beerman, left, Los Angeles, 2/2014

With Rabbi Leonard Beerman, left, Los Angeles, 2/2014

I am devastated to learn of the passing of my dear friend and mentor, Rabbi Leonard Beerman z”l, who died early this morning at the age of 93. His death comes as a profound shock to those of us who knew and loved him. Despite his advanced age, Leonard maintained his extraordinary vigor and energy until very recent days.

Readers of this blog may recall my post on our joint speaking presentation in Los Angeles last February. It was such a tremendous honor for me hold this open conversation with him, in which we mutually explored the subject of “Progressive Politics from the Pulpit.”

Here’s what I wrote at the time:

As Rabbi Beerman has been one of my true rabbinical heroes for so many years, it was truly a thrill for me to share a podium with him as we shared our thoughts on the challenges facing congregational rabbis who engage in progressive social justice activism.

As a Los Angeles native myself, I’ve long known of Rabbi Beerman’s inspired work during the years he served as the Senior Rabbi of LA’s Leo Baeck Temple. He was the founding rabbi of Leo Baeck in 1949 and stayed there for the next 37 years until his retirement in 1986. During that time, he challenged his congregants – and the Jewish community at large – to awaken to some of the most critical socio-political issues of the late 20th century.

Rabbi Beerman was a maverick in his day – and in many ways still is. He is a self-described pacifist who came by his stance honestly, after serving in the Marines in World War II and in the Haganah in 1947 while attending the newly founded Hebrew University. He was a student of Rabbi Judah Magnes, the great Reform leader who advocated for a bi-national state for Jews and Arabs – and he remains a passionate advocate for a just peace in Israel/Palestine to this day.

Rabbi Beerman came to Leo Baeck fresh from Hebrew Union College in Cincinnati during the height of the Cold War and quickly became an outspoken and visionary peace activist. In one of my very favorite stories, he described his anguish at the execution of Julius and Ethel Rosenberg, which took place on a Friday afternoon in 1953. During Shabbat services that evening, he decided to add their names to the end of the yahrtzeit list (the list of names read before the recitation of the Kaddish) much to the dismay of some of his congregants.

Rabbi Beerman was also one of the first rabbis in the country to publicly condemn the US war in Vietnam and later instituted draft counseling in his congregation. He invited such figures as Daniel Ellsberg (who spoke on Yom Kippur afternoon while he was awaiting trial) and Cesar Chavez to speak at his synagogue. Rabbi Beerman was also a visionary leader for civil rights and worker justice and during the nuclear arms race was one of the leading Jewish voices in the disarmament movement.

I’ve particularly admired Rabbi Beerman’s fearlessness when it came to the subject of Israel/Palestine – clearly the issue that has earned him the angriest criticism from the Jewish establishment. He was a consistent and faithful advocate for justice for the Palestinian people long before such a thing was even countenanced in the Jewish community. Literally going where few other rabbis would dare to tread, he met with Palestinian leaders such as Yasser Arafat and Fatah founder Abu Jihad. That he was able to do all of this while serving a large, established Los Angeles synagogue speaks volumes about his integrity – and the abiding trust he was able to maintain with the members of his congregation.

Now in his 90s, Rabbi Beerman is still deeply engaged in the issues of our day. During our conversation together, we spoke about the current state of the Israel/Palestine conflict, the languishing peace process and the rise of the Boycott, Divestment and Sanctions movement. I mentioned to those present that in 2008, during the height of Operation Cast Lead, when Rabbi Brian Walt and I were calling rabbinical colleagues to sign on to a Jewish Fast for Gaza, Rabbi Beerman was one of the first to sign on without hesitation. He did the same when we were forming the Jewish Voice for Peace Rabbinical Council and his presence there is truly an inspiration to our members.

Little did I know, as I wrote these words, that I would be posting them again in less than a year’s time, as a tribute to his memory. And little did I know last February, as I openly shared my open admiration for Leonard as a congregational rabbinical role model, that in only a few months I would be find myself unable to continue combining radical political activism with a congregational rabbinate. I am all the more in awe of what Leonard was able to achieve, serving as the rabbi for Leo Baeck Temple for 37 years as he bravely spoke out on important and controversial issues of his day. We will not soon see the likes of him again.

I encourage you to read this wonderful LA Times profile of Rabbi Beerman that was published just last month. You can see our presentation in its entirety below.

May his memory be a blessing forever.


From JRC to AFSC: On Painful Transitions and Exciting New Beginnings

logo_1_1As many readers of this blog already know, I resigned from Jewish Reconstructionist Congregation last August and have recently started a wonderful new gig as Midwest Regional Director for the American Friends Service Committee. I’m still sorting through a variety of emotions. The circumstances of my leaving JRC were complex and painful – and things were complicated yet further by a spate of (largely inaccurate) media articles about my resignation. I wrote about this subject at length in my Erev Rosh Hashanah sermon; of all the reports, probably the most thorough and accurate was this piece in the Chicago Jewish News.

afsc-logo-gifI will undoubtedly share some thoughts about my experience in future posts. In the meantime, however, I am looking forward to the future with genuine excitement and am thrilled to be working for the AFSC, an organization I’ve known well for many years and whose peace and justice mission is so near and dear to my heart. I look forward to posting on this blog about my ongoing work with AFSC in much the same way that I did with my former job. My disclaimer, however, still holds: the positions and opinions I express here are fully my own and not reflective of my employer or any other organization with which I am affiliated.

For starters here is a recent “Introduction to the new Midwest Regional Director” that was recently posted on the AFSC website. I hope it conveys how blessed I feel to be continuing my rabbinate in this new and exciting way:

Please tell us something about yourself.

I’m a native of Los Angeles but have lived in Evanston since 1998, where until recently I’ve served as the rabbi of Jewish Reconstructionist Congregation. My wife Hallie and I have been married since 1987 and we have two sons, Gabe (21) and Jonah (18). Before coming to the Chicago area we lived in Philadelphia for five years (where I attended the Reconstructionist Rabbinical College) and in Denver for five years, where I served my first congregation.

While I suppose many might describe my demeanor as laid back, I tend to get very passionate and driven, whether it is books or movies that I love, relationships that are important to me, or causes that I believe in. When I think about the most important influences in my life, I’d say that my family and my upbringing bequeathed to me my deep connection to Jewish identity as well as my strong devotion to activism and social justice. For better or worse, unfairness and injustice tend to keep me up nights – and getting involved in progressive movements for social change has always felt pretty much unavoidable for me.

What has drawn you to work for AFSC?

During the course of my activist work, I’ve invariably found myself working with and marching alongside AFSC folks and progressive Quakers in general. AFSC has really been a fairly ubiquitous and natural presence in the circles in which I’ve traveled. As I’ve become increasingly involved with Palestinian solidarity work in particular, I’ve found wonderful colleagues and friends among the staff people in AFSC’s Middle East program, both here in Chicago and around the country.

I’ve been especially mindful and appreciative of AFSC’s deep engagement in Israel/Palestine justice work. Too often, I think, we in the Jewish community have maintained something of a proprietary relationship to that particular piece of land – and it has been important to me to learn that there are many other important “stake holders” in Israel/Palestine, including AFSC, which has been deeply invested there since well before the state of Israel was founded.

Having said this, I’m also struck that AFSC programs tend to focus on virtually all the issues I’ve been concerned about and involved in over the years: i.e. anti-militarism, immigrant and labor justice, mass incarceration, and issues of structural racism in general. Closer to home, I’ve also cultivated a nice relationship with Evanston Friends Meeting; I’ve spoken there on more than one occasion and have worked with some of its members in local Evanston peace actions.

Now that I’m officially a “Quaker Rabbi,” I’m eager to learn more about Quaker history, ideology and spirituality. From what I’ve learned already, I can clearly see important parallels between Quaker Testimonies and Jewish spiritual values. (I’m going to write more about this for AFSC’s blog “Acting in Faith,” so stay tuned….)

What’s your vision of peace and justice work in AFSC’s Midwest Region?

First and foremost, I share AFSC’s profound vision of “a world in which lasting peace with justice is achieved through nonviolence and the transforming power of love.” I don’t know how to say it any better actually and I’m grateful to AFSC for articulating this vision so simply and powerfully (and, I hasten to add, for implementing this vision around the world in transformative ways for almost a century).

In a more immediate sense, I’m eager to learn how AFSC’s social justice mission has been realized in the unique context of the Midwest Region. While the imperative to create “lasting peace with justice” is obviously a universal one, I’m also well aware that our programs in the Midwest have a history and culture all their own – and I’m excited to learn how this vision has been translated and realized in regional terms. I’m especially looking forward to meeting and getting to know our staff, Executive Committee members and volunteers to learn from them where we’ve succeeded, where we’ve encountered obstacles, and to envision together how to implement our shared vision in an impactful and sustainable way.

Having been involved extensively in programmatic work from my experience in congregational life, I’ve come to believe strongly that the best way to build successful programs is from the ground up, i.e., meeting our constituents where they are and not where we think they “should be.” Simply put, that means we need to be an integral part of the communities we serve, to build real relationships with those whose lives are most directly impacted by the issues we address.

I also believe that while we might separate issues from one another for good tactical reasons, we would do well to understand their intersectionality. To cite but one recent example: I was so struck – and in fact moved – when I read tweets this past summer from Palestinians in the West Bank and Gaza to demonstrators in Ferguson, Missouri that explained how to concoct homemade remedies for tear gas inhalation. These simple gestures of solidarity were for me a reminder of the manner in which American militarism impacts lives both here and abroad – and why the proper response must ultimately be one that consciously connects these dots.

How do you take care of yourself in doing this challenging work? 

Any form of caregiving work – whether pastoral or political – necessitates giving fully of our authentic selves. However, I’ve come to learn, from hard experience, that we will easily run dry if we don’t take real responsibility for refilling the emotional/spiritual wells which keep us going. I think many of us mistakenly assume that giving of ourselves is its own reward. And while this kind of work is undeniably gratifying, it is also by its very nature exhausting and depleting, unless we regularly take the time to replenish ourselves and our souls.

And so if we’re truly in this for the long haul, I believe we must constantly ask ourselves, “What replenishes my soul?” “How will I refill the well?” That answer will obliviously differ from person to person. For many of us, of course, it means cultivating a genuine and meaningful spiritual life – but even then, the specific answers to these questions will invariably change and evolve throughout our lives. But no matter what the answers might be, I do strongly believe that we must find the wherewithal to incorporate self–care into our lives if we want to make a difference in the lives of others and the world around us.

So, have you changed your allegiance from the Dodgers to the Cubs since your move to Chicago? 

Oh yeah, I’m a fickle fan. But don’t tell anyone…


How Will We Memorialize the Dead in Jerusalem?

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Here, below, is the Shabbat e-mail I sent to my congregation today in response to the recent violence in Jerusalem. Click here to read a letter I co-wrote with Rabbi Alissa Wise for Jewish Voice for Peace, addressing the political context of these tragic events.

Dear Haverim,

In this week’s Torah portion, Parashat Toldot, Rebecca experiences great pain as her twins struggle in her womb. After inquiring of God, she is told that her two sons represent two warring peoples, one of whom will be mightier than the other. As she experiences her prenatal pain, Rebecca says, “If so, why do I exist?”

There are many ways to understand Rebecca’s comment; one interpretation views her exclamation as the endlessly desperate response of humanity to the seemingly unfixed and eternal nature of war and bloodshed between people and nations.

Such grief stricken exclamations have surely been issuing from the city of Jerusalem this past week – a city that has seen its share of bloodshed over the centuries. There is no denying that there is a political context to this recent violence – and like many, I have my own opinions about this context and what must be done to avoid violence in the future. Regardless of where we fall on this issue, I do believe that if we are honor the dead – of Jew and Palestinian alike – we must redouble our efforts toward pursuing a just peace in this land.

The question remains, however, how do we, as Jews, grieve amidst such such a context? How do we find a measure of comfort when violence occurs in a time that more often than not feels so endlessly, painfully hopeless? I’d like to offer you two Jewish responses that personally offered me a measure of comfort this past week.

The first is this message to the Jewish community that was recently released from the widows and families of the four Jewish victims who were murdered in a Jerusalem synagogue this past Tuesday:

A request from the grieving widows and families:

From the depth of our broken hearts and with tears over the murder of the holy victims, the heads of our families, we turn to our brothers and sisters, every Jew, wherever you are, and request that we all join together as one, to bring heavenly mercy upon us. Therefore, let us accept upon ourselves to increase our love and brotherhood with each other, between each of us, between different groups, and between different communities.

We request that each person endeavors this Friday afternoon before Shabbat Parshat Toldot to sanctify this Shabbat (Erev Rosh Chodesh Kislev) as a day of causeless love, a day on which we all refrain from talking about our differences and grievances against others, and refrain from any slander or evil gossip.

Through this may there be a great merit for the souls of the fathers of our families who were slaughtered for the sanctity of God.

May God look down from above, and see our grief, and wipe away our tears, and proclaim ‘enough with the suffering!’, and may we merit to see the arrival of the Messiah, may it happen speedily in our days, Amen.

Chaya Levin, and family
Brayna Goldberg, and family
Yakova Kupinsky, and family
Basha Twersky, and family

I also encourage you to read this post from Lew Weissman, a traditional orthodox Jewish blogger whose writings I’ve followed for many years and whose teachings I have found to be profoundly wise and compassionate.

Here is an excerpt:

When I see the picture of a man in tallit and tefillin (like me every morning) shot dead in a pool of blood in synagogue (where I too customarily go every day) I am overcome with a wave of nausea followed by a surge of anger. I don’t have words for the fury and the fear at the thought of a person charging into our place of worship and hacking a fellow Jew, who, like me, appears before God in tallit and tefillin, to death. If he weren’t just like me would I feel the same? I don’t know. I look at the black pants, the white shirt, the build of the man, the black striped tallis that I wear and this is deeply personal. This brutal monster has killed one of US and I am furious.

In that, I am just the same as the person who taunts me.

Where I differ is that while I get that I am going to feel more intensely when I have an affinity for another human being as a fellow Jew, I also strive to see all human beings as “in the image of God” (so to speak, trust me on this my Muslim friends, this really is NOT a blasphemous notion- its metaphorical). Each human being is a reflection of the Divine majesty and precious to their Creator. Where is that well of outrage when every single day human beings are being hacked, torn, shot for every possible excuse? Where are my tears for the innocent of every color, race, language, and faith?

…Where I differ is that as much as I sometimes want to, I don’t believe that I have permission to give up. I feel compelled by the example of Abraham, who pleaded to God for the murderous idolaters of Sodom. My struggle, like his, is to strive to uplift humanity in any way that I can, not to wish for its destruction, not even the destruction of the worst of us. Abraham believed that even a few righteous people could turn around an entire world gone crazy. So I reach out to the righteous, encourage the good where I can because it’s the only plan I have got.

May the memory of all the dead be for a blessing.


Remember Tomas Young: No More Boots in Iraq!

Like many I’m sure, when I heard about the death of courageous Iraq war veteran/anti-war activist, Tomas Young last week, I felt deep sadness at the loss of one more precious voice for peace and justice in the world. At the same time, given the grievous chronic pain he endured as a result of his war injuries, I found some comfort in the knowledge that he was finally free from his suffering.

And, yes, I also felt a sense of rising anger that while I read the obituary that described his legacy of sacred witness, I was all too aware of the reports that our government was gearing up to send combat troops back into Iraq.

I first learned about Tomas Young from the 2007 documentary, “Body of War” a profound and at times unbearably painful testimony to the human cost of war. Upon hearing of his death, I re-watched the film and re-read Young’s searing 2013 essay, “A Message to George W. Bush and Dick Cheney from a Dying Veteran,” which he wrote after deciding to enter hospice care and refuse nutrition through a feeding tube. (He later changed his mind, citing the love and support of his second wife Claudia). “Message” is, quite simply, one of the most important anti-war documents of our time:

I write this letter on behalf of husbands and wives who have lost spouses, on behalf of children who have lost a parent, on behalf of the fathers and mothers who have lost sons and daughters and on behalf of those who care for the many thousands of my fellow veterans who have brain injuries. I write this letter on behalf of those veterans whose trauma and self-revulsion for what they have witnessed, endured and done in Iraq have led to suicide and on behalf of the active-duty soldiers and Marines who commit, on average, a suicide a day. I write this letter on behalf of the some 1 million Iraqi dead and on behalf of the countless Iraqi wounded. I write this letter on behalf of us all—the human detritus your war has left behind, those who will spend their lives in unending pain and grief.

“Body of War” is both an intimate document of Young’s painful post-war odyssey and a damning exposé of political hypocrisy. The film is framed by the Congressional debates on whether or not to grant President Bush the authority to invade Iraq; as we witness Young pay the costs of this misbegotten war, we watch as one by one, Democrats and Republicans alike line up to parrot the Bush administration lies that led us into Iraq in 2003.

(photo via Nation of Change)

(photo via Nation of Change)

And now we learn that our nation’s military adventures in Iraq are not over by a long shot.  Just days after Young’s death, in fact, Congress has begun gearing up for a debate on whether or not to grant President Obama the authority to wage war in Iraq and Syria. While the chairman of the Joint Chiefs of Staff has said he might recommend sending combat units back into Iraq, the chairman of the House Armed Services Committee has declared that any authorization of force that ruled out the use of US ground troops in Iraq would be “dead on arrival.”

Please don’t let Tomas Young’s suffering and death be in vain. Watch “Body of War.” (The full movie is available on YouTube) Read “Message From a Dying Veteran.”  Read this moving description of his final days by Chris Hedges. Then sign this petition that rightly declares:

Forgotten in the rush to war is the fact that we have been at this abyss before. The US invasion of Iraq in 2003 preceded the growth of Al Qaeda there. ISIS became its malignant offshoot in Sunni regions repressed by our client state in Baghdad. Is this not a case where the military medicine worsens the disease? The last Iraq War led to long-terms costs in thousands of lives lost and trillions of dollars wasted which should have been spent on the environment, education and jobs. We simply cannot afford to repeat the past…

We call for a full debate on whether to authorize the widening new war in Iraq and Syria. A congressional vote will allow citizens to hold their elected representatives accountable now and in 2016. Since President Obama already says there is no military solution and the war will last at least three years, we urge a No vote. If the new war is authorized, the following conditions must be debated and voted on:

1. A narrow definition of “the enemy” – the Islamic State – no loophole to a wider war as occurred in the war-on-terrorism, where an open-ended mandate led to wars and quagmires in many countries

2. Keep the presidential pledge that there will be no American ground troops; already that promise has changed to no “combat” troops;

3. A sunset provision ending the war authorization in one year, thus requiring another Congressional approval before 2016;

4. An independent reporting mechanism for all casualties, civilian casualties, direct and indirect taxpayer costs, and measurements of progress;

5. A primary emphasis on diplomacy aimed at power-sharing among disenfranchised communities and a prohibition against funding sectarian war.

Wars are easy for politicians to approve. But history shows that lives and resources are needlessly lost, and careers ruined, when they become quagmires.


Disruptions Over Gaza: Notes from a Summer Protest

I had planned to write this post several months ago, but when circumstances in my personal/professional life recently took a dramatic turn, I took an extended hiatus from blogging. I’m happy to say I’m finally coming up for air – and that readers of this blog can fully expect to see increasing posts in the near future.  I’m leading with one that deals with an event from this past summer. Although it deals with news that are now a few months old, I believe it is a story that remains tragically relevant.

Back on August 21, I participated with a small group of activists from Jewish Voice for Peace – Chicago that disrupted a fundraiser sponsored by the Jewish United Fund of Metropolitan Chicago (JUF). At the time, Israel’s military onslaught on Gaza was in full swing and the JUF,  like many Jewish Federations across the country, was actively raising funds for the war effort.

It is important to note that Jewish Federations are more than merely a network of social service agencies; they seek to serve as the official face of the Jewish community.  Given their prominence as community spokespeople, their unquestioning, knee-jerk support of Israel’s policies and actions has been painfully problematic – particularly when it comes to a war as controversial as Israel’s “Operation Protective Edge” this past summer.

It is safe to say that increasing numbers of us in the Jewish community were morally repulsed by Israel’s actions during the months of July and August. We understood full well that this military onslaught was a war of choice, not self-defense. We watched as the Israeli military killed 2,100 Palestinians in two months, the overwhelming majority of whom were civilians – including 500 children. We listened over and over as the Israeli government and its apologists justified its bloodshed by claiming that Hamas used its civilian population as “human shields” – a false claim that has been repeatedly disproved by human rights observers.

While JUF Chairman Bill Silverstein made the claim at the fund raiser that “world Jewry is standing behind (Israel),” there were, in fact, a myriad of public Jewish protests against Operation Protective Edge throughout the US. In addition to Chicago, Jewish Voice for Peace chapters organized protests in New York, Los Angeles, Washington DC, Boston, San Francisco, Detroit, Raleigh/Durham, St. Louis, and San Diego, among others. In a protest against one prominent corporate enabler of Israel’s war machine, the Seattle chapter of JVP staged a “die in” at Boeing headquarters in Tukwila, WA, temporarily closing the entrance to their facility. Here in Chicago, JVP staged an act of nonviolent civil disobedience inside Boeing’s corporate office, resulting in the arrest of five activists (video here).

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In addition, “If Not Now When?,” an inspirational new grassroots initiative spearheaded by young Jews, held public prayer vigils at Jewish communal institutions across the country. INNW’s dramatic inaugural vigil in New York City was held on July 28 in front of the offices of the Conference of Presidents of Major Jewish Organizations. After a statement was read, memorial candles) were lit and placed on the ground. Nine activists were arrested during this prayerful act of Jewish civil disobedience (video here). It was my honor to participate in such a vigil here in Chicago, which took place on August 7 in front of the JUF offices downtown (see pic above).

While all these actions differed in approach and tone, together they provide evidence of a growing movement of Jewish conscience against Israeli militarism and the devastating human toll it has exacted in Israel/Palestine. During Israel’s similar military onslaught on Gaza in 2009/09, this movement was barely in its nascent stages; by the summer of 2014 I think it safe to say it found its voice in an immensely powerful way. It was particularly notable that many of them were organized by young Jews in their 20s, reinforcing the findings of an August Gallup poll that found a majority of Americans between the ages of 18 and 29 considered Israel’s actions in Gaza to be “unjustified.”

It is also important to note that these protests have been deeply rooted in Jewish values, symbols and liturgy.  The JVP Chicago members who organized and carried out the disruption at the JUF fundraiser were most certainly motivated by the sacred Jewish imperatives that exhort us not to stand idly by, to pursue justice, to not follow the multitude to do wrong. And I was particularly proud that our group was multi-generational, ranging in age from 20s to 60s.

While I did not participate in the actual disruptions, I was present in the Hilton Towers ballroom to give my fellow protesters support, to film the action taking place and tweet pictures of the disruptions as they unfolded. As you can see from the video clip at the top of this post, there were a series of five disruptions during the course of the evening. The first occurred as Chicago mayor Rahm Emanuel was speaking; two members of our group stood up, held up a banner that read “Shame on Israel,” and repeatedly chanted, “We are Jews, shame on you. Stop killing children now!”

Security grabbed their banner away immediately and they continued chanting as they were escorted from the room. Three other pairs of protesters and an Israeli-American also disrupted speakers at various points during the program. Each time time, the response of the crowd grew angrier – the final pair of activists were physically struck and had water thrown in their faces by attendees. (I myself was eventually asked to leave and was also escorted from the room by security. I can only assume someone from JUF recognized me and outed me to the program staff).

Speaking personally, I will say without hesitation that my participation in this action was a profound, even sacred experience. It took place during a terrible, tragic time in which I, as a Jew, was being implicated in crimes that were being committed by a state purporting to act on behalf of the Jewish people. In my hometown of Chicago, the organization that claimed to represent my community was openly urging on the war effort and was publicly raising funds to support it.

It is difficult to describe the sense of anguish and alienation I felt as I sat in that room, listening to speaker after speaker urge on the war effort without expressing an iota of concern over the scores of innocents that Israel was killing daily. The only mention of the Gazan dead arose when speakers defensively and cynically wielded the canard of “human shields.”

I was sitting directly behind the first pair of disrupters. They stood up just as Rahm Emanuel had announced that he and his wife were pledging $5,000.00 to the JUF’s Israel Emergency Campaign. (Why exactly the mayor of Chicago was so publicly and dramatically taking sides in a international conflict is another troubling question for us to ponder). I must say that when I saw my friends stand up, point their fingers at Emanuel and exclaim “Shame on you!” it truly felt like a redemptive moment. It was if my own soul as a Jew – indeed, as a human being of conscience – had finally been given back its voice.

Following the action, I heard criticisms from some that our disruption ran counter “to the values of dialogue.” If we were looking for convince members of the Jewish community of the worthiness of our cause, we were told, this kind of jingoistic, disruptive sloganeering was just not the way to do it.

Of course such a critique utterly misses the point of our protest. We were not seeking “dialogue” with members of our community; on the contrary, we were protesting war crimes being committed in our name. We certainly did not have any illusions that our action would convert anyone in that ballroom to our cause. Our target audience was not the attendees of the JUF fundraiser – rather, we sought to send a message to the world at large. To state loudly and openly that the entire Jewish community is not, in fact, marching lock step in support of Israel’s war effort.

We also heard the critique that our actions was just downright rude: rude to our civic leaders, rude to the speakers and guests, rude to decorum of this function and rude to the JUF as a whole.

Yes, our action was disruptive – that was, in fact, its point. But if these disruptions felt rude and impolitic, the discomfort felt in that room was beyond miniscule in comparison to the horrors that were being inflicted at that very moment on the people of Gaza. Our protest was at its very core, an act of tochechah (“reproof”), hearkening back to the Biblical dictum “You shall surely rebuke your neighbor and incur no sin because of that person” (Leviticus 19:17).

When I think of this kind of criticism, I can’t help but think back to Dr. Martin Luther King’s “Letter from a Birmingham Jail,” in which he addressed a very similar critique leveled at him by liberal clergy who urged him not to “cause tension” through public acts of nonviolent civil disobedience in their city.

As King wrote to his Birmingham colleagues:

Nonviolent direct action seeks to create such a crisis and foster such a tension that a community which has constantly refused to negotiate is forced to confront the issue. It seeks to so dramatize the issue that it can no longer be ignored. My citing the creation of tension as part of the work of the nonviolent-resister may sound rather shocking. But I must confess that I am not afraid of the word “tension.” I have earnestly opposed violent tension, but there is a type of constructive, nonviolent tension which is necessary for growth. Just as Socrates felt that it was necessary to create a tension in the mind so that individuals could rise from the bondage of myths and half-truths to the unfettered realm of creative analysis and objective appraisal, we must we see the need for nonviolent gadflies to create the kind of tension in society that will help men rise from the dark depths of prejudice and racism to the majestic heights of understanding and brotherhood.

It is now three months since the ceasefire that ended the carnage of that terrible summer. And of course, we have already forgotten about Gaza. With the increasing shortness of our news cycles and attention spans, it has all but disappeared from our view.

But of course, the tragedy continues on. The death and destruction inflicted on the people of that tiny strip of land still reverberates: through pain and agony of the injured and the traumatized and through the grief of so many who lost parents, siblings, children and friends. As a Gazan friend recently told me, no one – no one – in Gaza is untouched by the pain of grief.

As a Jew I will never forget the tragedy of those two months, nor will I remain silent over the crimes that continue to be committed in my name. But I am heartened by those in my community who are increasingly finding the courage of their convictions. It is truly my honor to be counted with the disrupters, the “nonviolent gadflies” who seek to “dramatize the issue so that it can no longer be ignored.”


God is Close to the Broken Hearted: A Sermon for Yom Kippur 5775

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One of the most celebrated rabbinical debates in Jewish tradition comes from the Midrash, as a commentary on the book of Leviticus. Rabbi Akiba and Rabbi Ben Azzai, two 2nd century rabbinical sages are going at it, each challenging each other to pick the one verse that sums up the essence of the Torah. Rabbi Akiba opens by quoting Leviticus 19:18: “You shall love your neighbor as yourself.” For his part, Rabbi Ben Azzai chooses the verse from Genesis 5:1: “When God created humankind, God created humankind in God’s image.”

There are many interpretations of this Midrash: one of the more common ones views Akiba’s approach as the more particularistic philosophy: Judaism is rooted in the idea that we should love those around us – our family, friends and community – as we would love ourselves. Ben Azzai’s, one the other hand is more universal: Torah teaches that we should respect and honor all people whether we are in direct relationship with them or not.

Even beyond the content of this debate, however, I find its very premise to be extremely interesting. These two rabbis are doing more than just playing a pedagogical game here: they are challenging each other to offer their own personal take on their spiritual tradition. They are urging each other to take a stand – to go out on a limb and say out loud once and for all what they believe Judaism ultimately stands for.

I believe their challenge is our challenge as well. Jewish tradition is a rich and vast sacred repository – and one that can mean many things to many people. In a sense, I think we all remake Judaism in our own image, depending on our own particular predilections. Another sage, in a famous verse from Pirke Avot says this about Torah: “Turn it over, turn it over, because everything is in it.” In truth, you can find pretty much anything in Jewish tradition to support your worldview. Like Rabbi Akiva and Rabbi Ben Azzai, each of us must make hard, conscious choices about those aspects of Judaism we will choose to celebrate and carry forward. For those of us who identify as Jews and with Jewish tradition, the question before us is not so much “what is Judaism?” but rather “what is the Judaism we will affirm?”

For this, my final sermon as your rabbi, I’d like to try and answer this question personally; to leave you with a few final thoughts about the kind of Judaism that I choose to affirm.  By my count, this will be my 68th sermon as rabbi of JRC – and whether they’ve inspired, enraged or bored you over the years, I will say the High Holidays have given me the amazing, often humbling opportunity to express myself publicly to my community. Of course, like all of us, my Jewish sensibilities have always been a work in progress.  I know I wouldn’t have given the sermon I’m giving now before I entered rabbinical school, nor would I have given it precisely this way when I came to Evanston to be your rabbi seventeen years ago.

But this is, I believe, as it should be. After all, as Reconstructionists, we hold that Jewish civilization is an ever-evolving organism from generation to generation. So too, it seems to me, that each of us is developing a sense of Judaism informed by our own growth, our own ongoing experience and changing sense of the world around us.

At the same time, however, it’s fascinating to me to chart the common denominators that remain firm over time, the parts of our vision that remain sacred and unshakable – the essence that Rabbis Akiba and Ben Azzai were so keen on uncovering together.

So with this in mind, I’d like to start by reading to you an excerpt from a sermon I gave during my first High Holidays at JRC, back in 1998. I’ll confess that I’m not in the habit of re-reading my sermons – and having just done it, I think I now know why. There were more than a few times in which I rolled my eyes at my own wisdom.  Thankfully, however, there were also some parts that truly felt as if I had written them yesterday.

Here’s the excerpt:

I would also claim that the power for renewal and rebirth is woven into the fabric of our lives. There are times for all of us where pain is all we know – times when it its impossible to envision the darkness ever truly lifting.

Those who have lost loved ones know this experience well. The first year of bereavement is considered to be a time of intense and sometimes crippling emotional pain. There is a gamut of uncontrollable feelings, from shock to rage; guilt to sadness and despair. It is also a time of isolation, when the mourner feels as if he or she dwells in a different emotional kingdom than the rest of the world.

Still, when we grieve in a healthy way, we eventually discover an eternal, almost miraculous truth: the heart heals. Like a deep physical wound, there is pain and there is trauma, but there is also healing if we manage to recuperate properly. In the case of grieving, this means finding a way or a place to express our emotions honestly. It means finding outlets through ritual. It means attaching ourselves to a community or support system. Most of all, it means allowing ourselves to be mourners, and giving ourselves the time and the permission to heal.

In any kind of healing however – whether it be physical, emotional or spiritual – we need to let go of the expectation that we’ll will end up the exactly the way we were. Pain is transformative in ways that we often don’t fully understand. Though there is healing, the physical and emotional scars will still remain. We have found our way back, but our lives have been transformed. We are not the same people any more.

Still, this transformation is not a wholly negative one. I am often told by people that they never really felt they had a spiritual life until they experienced some kind of pain or loss. To be sure, pain and loss are not certainly not pleasant experiences, and they are not they kind of things we would wish on ourselves. Nevertheless, through our trials we often manage to get in touch with parts of ourselves, parts of our souls that we never knew existed. Pain can offer us a spiritual opening. As we read in the Psalms, “Karov adonai l’mishbarei lev” – “God is close to the broken hearted.”

Judaism, at its core, is a tradition that affirms meaning in the face of disorder. It affirms our ability to overcome the chaos that often enters our lives. We may not always have faith in our tradition, but our tradition does have faith in us. As surely and inevitably as the cycle of the seasons, we have the power to start anew, to emerge whole from our hurt and our losses and our pain.

As I re-read these words, I believe I can honestly say they reflect a critical aspect of Judaism that I’ve been carrying forward for most of my adult life. I believe Judaism at its core is a tradition that affirms order in the face of chaos; a tradition that affirms, despite all indications to the contrary, we can heal what is broken. I’d like to think that if I was playing the debate game with Akiba and Ben Azzai, I may well have chosen that gorgeous line from the Psalms as my verse: “Karov adonai l’mishbarei lev” – “God is close to the broken hearted.”

I do believe that this verse has been weaving its way through Jewish tradition and Jewish history, in a sense, for time immemorial. We might date it back to the paradigmatic moment in which Judaism itself was forged, the destruction of the Temple in Jerusalem, a mythic moment of brokenness that resonates in so many ways in our collective psyche as Jews and as human beings.

We might well look at the moment known as the Churban as one of those paradigmatic “push/pull” moments I spoke of on Rosh Hashanah. The destruction of the Temple represents a timeless moment of pain and blood and turmoil that sent us out of the land and birthed us into the world as we know it.

It certainly represented the beginnings of Judaism as we now know it. After the destruction of the Temple, Judaism became, in a sense, a kind of spiritual road map for charting the reality of exile. But Jewish tradition didn’t only respond to the physical reality of exile – it viewed exile (or “galut”) as a spiritual and existential reality.  This, I believe, represents the intrinsic beauty and genius of the Jewish conception of peoplehood: we took our own unique experience and universalized it into a spiritual statement about the human condition. Because one way or another, we are all wanderers. One way or another, we all know the experience of being strangers in a strange land.

And so, from this moment of tragedy and pain, we grew up. We transformed an ancient cultic civilization into a worldwide spiritual peoplehood. We spiritualized the concepts of Temple and homeland and became a globally based, multi-ethnic, multi-cultural nation that viewed the entire world as its “home” and sought to perfect it. Our experience of exile became, as it were, a spiritual prism through which we viewed the world and our place in it. It might well be claimed that centuries of Jewish religious creativity resulted from this profound existential mindset.

In one of my very favorite midrashim, Rabbi Akiba teaches, “Wherever the people of Israel were exiled, the Divine Presence was exiled with them.”   I find this notion – the concept of “God in exile” to be such a powerful and radical theological image. Again, “Karov adonai l’mishberei lev” – “God is close to the broken hearted.” Judaism as we know it arose to assert that no matter what happens, God is with us wherever we go. Despite the experience of exile, the Jewish people would always be “home.” God was no longer geographically specific to one building or place. God was the place – HaMakom.  Spiritual meaning and fulfillment could now be found throughout the world, wherever the Jewish people might travel and create community.

I also believe that the destruction of the Temple birthed another central Jewish ideal, the idea best summed up by the famous line from Zechariah: “Lo b’chayil v’lo b’koach” – “Not by might and not by power but by My spirit says the Lord of Hosts.” In a way, when the Jewish people finally fell victim to the mighty Roman empire, this ironically marked a victory for a central rabbinic precept: there is a Power even greater than the mightiest empire. That in the long run, those who put their faith in the physical might of powerful empires are, if you will, betting on the wrong horse.

This, in fact, is one classical rabbinic interpretation of the story of Jacob’s dream. According to a well-known midrash, the various ascending and descending angels on Jacob’s ladder represent the rising and falling fortunes of the various empires to which the Jewish people would be exiled. First the angel representing Babylonia ascends 70 rungs, (for seventy years of exile) then descends. Next the angel representing the Persian Empire ascends and falls, as does the angel representing the Greek empire. Only the fourth angel, representing the Roman Empire keeps climbing higher and higher into the clouds. Since Rome was represented in the Rabbinic imagination by Jacob’s twin brother Esau, Jacob fears that his children would never be free of Esau’s domination. But God assures Israel that in the end, even the mighty Roman Empire will fall as well.  And so it has been – throughout the centuries, many powerful empires have come and gone but the Jewish people still survive. Why? Because we put our faith in a Power yet greater. Greater than Pharoah, greater than Rome, greater than the myriad of empires we’ve seen enter and exit over the centuries.

The rabbis also knew all too well that prior to the destruction of the Temple, the last Jewish dance with empire was a fairly ignoble story in the annals of Jewish history.  I’m talking about the Hasmonean kingdom that was established in the wake of the Maccabees victory. The Hasmonean dynasty, a priestly family who had fought against the Hellenized Jews of its day, eventually became fairly Hellenized itself. And when they weren’t persecuting the rabbinic Pharisees (our spiritual ancestors) they were busy killing one another and waging ill-advised wars of conquest against surrounding nations.

In the end, it didn’t take long for the Romans to move in and mop up. All in all, the Hasmonean period of Jewish independence lasted less than one hundred years. It’s not a coincidence that the rabbis chose Zechariah – and the verse “not by might and not by power” to be read as the Haftarah portion for the Shabbat of Hanukah.

And what is at the core of this Power we speak of? I’ll return to my earlier verse: “Karov Adonai l’mishbarei lev” – “God is close to the brokenhearted.” I believe this this theological statement, so resonant on a personal and pastoral level, is equally powerful on a political and prophetic level as well. In other words: in every generation, God stands with the oppressed and calls out their oppressor. God is the Power that gives the gives strength to the marginalized and the vulnerable; the Power that causes even the mightiest of persecutors to eventually fall.

I think there is a profound message here for all religious communities. When it comes to the political use of religion, I believe the fusing of religion and empire has historically represented religion at its very worst. Jews historically know this all too well. But when religion is wedded to movements that speak truth to power and make demands upon it – whether it be the civil rights movement in this country, the struggles against the juntas of Latin America, or the White Rose movement in Nazi Germany – this is when we’ve witnessed religion at its very best.

My own thinking in this regard has been influenced significantly in recent years by reading the works of liberation theologians – Christian religious thinkers who promote this theology on behalf of liberation movements throughout the world. Liberation theology has its roots in Latin American Catholic figures of the 1950s and 60s, but it has since expanded to include African-American, feminist and Palestinian Christian theologies as well.

Lately I’ve begun to do some thinking and writing about what a Jewish theology of liberation might somehow look like – and as I’ve considered it, it seems to me that so many of these themes are deeply embedded in Judaism already: the Biblical imperatives to protect the stranger and the poor, the prophetic denunciation of the hypocrisy of the privileged, the rabbinic rejection of the corrupt power of empire, not to mention our historical experience of marginalization – an experience that has influenced our collective Jewish identity in so many profound ways.

This, I would submit, is one of the most central challenges of Judaism in the 21st century – particularly American Judaism. In an era in which we enjoy the benefits of power and privilege in unprecedented ways, will we affirm a Judaism that unabashedly proclaims God is close to the broken hearted and the down-trodden, or will we venerate the God of physical might and power over others?

I know I’ve asked versions of this question in a myriad of ways during the High Holidays – they have certainly been central to my work as a rabbi, both inside and outside the congregation. But in the end, if I was to identify one central sacred value in my work, it has been this: Judaism teaches that there is nothing so broken in our lives or our world that cannot be made whole once again.

Whether you agree with what I’ve said, in whole in part, or not at all, I’m grateful as always for the opportunity to share these words with you. Please accept them with the encouragement, as I said at the outset, to think more consciously about what Judaism you affirm, what Jewish values you consider to be the most sacred and unshakable – and how you will bear witness to them in the world. What is your Torah – and how will you advocate for it in the year and years to come?

I’d to conclude on a note of thanks – for the honor of letting me into your lives and for being allowed to guide this very special community. I’ve spoken many words to you from this podium over the years, but words cannot do justice to the myriad of emotions I’m feeling on this final High Holidays with you all.

I’ll end now with a short poem, my recent reworking of Psalm 66 – which probably says what I’ve been trying to say here today better (and much more briefly):

shout aloud for the one that is mightier
than any human power, soaring farther
than any eye can see, than any mind
can possibly fathom.

close your eyes just for a moment and see
if you are able this plenitude that
never ceases, this grace-filled universe
that gives and gives again but
is never depleted.

give glory to the one that cannot be contained
by any ideology, dogma or creed, greater than
religion, greater than god, do you think
you possibly can?

now empty your mind of judgment and
send up praises for this pain,
for this soul that can be trampled but
never broken, this spirit that endures
through white-hot fire and raging torrents
only to be reborn anew.

Thank you all.


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