Monthly Archives: October 2007

Tikkun New Orleans

new_orleans_sign.jpgMy next few posts will come from New Orleans, where I’ll be accompanying 33 JRC members on a service project we’ve dubbed “Tikkun New Orleans.” Over the next five days, our delegation will witness the devastation wrought by Hurricane Katrina first hand, learn more about the heroic efforts taking place on the ground, and personally participate in a rehab project in an East New Orleans neighborhood. Together, we will enter a home that has been closed since the day after Katrina, go inside, clear it out completely, and strip it down to its very studs to prepare it for eventual rehabbing.

Today, in preparation for our journey, we showed Spike Lee’s devastating Katrina documentary “When the Levees Broke” at our congregation. Just breathtaking. By any standard, our nation’s abandonment of the Gulf can only be called a national disgrace. Two years after Katrina, more than half of New Orleans remains devastated. Whole neighborhoods stand as abandoned as they were the day the water’s receded. A third of its pre-Katrina residents have relocated. Other parts of Louisiana and Mississippi are still struggling to get to their feet. On a local, state and federal level, the betrayal of these communities has been simply staggering.

As has been widely reported, the only real post-Katrina relief efforts taking place in the Gulf region are coming at at the hands of volunteer agencies and religious organizations. I’m enormously proud that JRC is participating in this relief effort that is now entering its third year – and I look forward to sharing our experiences with you during the coming week. Please stay tuned…

Babel Meanings

061026_mov_babelex.jpgIn this week’s Torah portion, Parashat Noach, we learn that humanity originated in one common culture and language. They subsequently band together in Biblical history’s first technological effort to build a tower to the heavens, “so that we may make a name for ourselves and not be scattered over the face of the earth.” (Genesis 11:4)

Of course, this is precisely what happens. God foils their plan, creates multiple languages to confound them, divides them up into peoples, and scatters them throughout the world, lest “nothing they plan to do will be impossible for them.” (11:6) The plain meaning of this Biblical fable seems to imply that cultural diversity is a curse – or at least that humanity’s inability to communicate as one has its roots in a decidedly darker side of our collective nature.

The tragedy of our “confounded” and “scattered” world is the central theme of the recent movie, “Babel,” which portrays the dark consequences of 21st century human/cultural miscommunication in agonizing detail. As a Beliefnet review of the film puts it:

The Babel of the Bible is nothing compared to the many forms of Babel in our time. People today are cut off from each other by race, language, culture, and tradition. Ingrained ideas about who belongs in our communities, coupled with prejudice against outsiders and fear of terrorists, have us clustering in small barricaded units while we ignore religious understandings that we are all connected in one human family. Babel exists wherever people are at each other’s throats or stuck in situations that bring out their fear, anger, hatred, or violent behavior.

This is not, however, the only lesson we might take away from this Biblical tale. In his essential book “The Dignity of Difference” Rabbi Jonathan Sacks, Chief Rabbi of Britain, makes the case that the Babel story imparts an critical lesson about the nature of human diversity:

Babel – the first global project – is the turning point in the Biblical narrative. From then on, God will not attempt a universal order again until the end of days. Babel ends with the division of mankind into a multiplicity of languages, cultures, nations, and civilizations… (p. 52)

Biblical monotheism is not the idea that there is one God and therefore one truth, one faith, one way of life. On the contrary, it is the idea that unity creates diversity. That is the non-Platonic miracle of creation. What is real, remarkable and the proper object of our wonder is not the quintessential leaf, but the 250,000 different kinds there actually are; not the idea of a bird but the 9,000 species that exist today; not the metalanguage that embraces all others, but the 6,000 languages still spoken throughout the world. (p. 53)

Centuries after Babel, we still struggle with the meaning and ramifications of difference. Do we understand diversity as a source of division and fear, or could our very particularity possibly be an opportunity for wonder and understanding between between peoples and faiths? Rabbi Sacks’ exquisite conclusion:

Our particularity is our window on to universality, just as our language is the only way we have of understanding the world we share with speakers of other languages. God no more wants all faiths and cultures to be the same than a loving parent wants his or her children to be the same. That is the conceptual link between love, creation and difference. We serve God, author of diversity, by respecting diversity. (p. 56)

Happy Birthday, Shalom Rav!

cake1.jpgThat’s right, it was just one year ago today that I launched this venerable blog. Who knew I’d be enjoying this so much?

When I orginally began Shalom Rav I hoped, as I wrote in my first post, that it would have “something to contribute.” I also hoped it would serve as a way to stay connected with my congregants during a year when JRC was living in temporary quarters throughout the Chicago diaspora. What I didn’t fully expect was the extent to which I would be connected with so many souls throughout the greater blogosphere. Though I had no idea of what to expect when I began, I am now a true believer in the power of blogs to connect people, share ideas, and create worthwhile conversations/debates.

As far as the hard stats go, in this past year, Shalom Rav has to date logged 50,943 visits, 171 posts, 366 comments (and a spam count of 2,399). Heartfelt thanks to all those who’ve dropped in for a visit – and special gratitude to all of you who took the time to weigh in with your thoughts and responses. Please keep ‘em coming…

JRC Construction Diary #24

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As we enter the home stretch of our construction project, the changes in our building are becoming less dramatic than from earlier this summer (Sadly, drywall taping and sanding is just not a very photogenic event…) Still, above and below you can see some nice pix of the exterior. Above shows the wood beginning on the front facade. The stair treads are due in this week and the metal and glass curtainwall will follow closely behind. The other photo is of the west side wall, which is almost finished, except for an opening at the third floor. We are waiting for the large movable door that will separate the sanctuary and social hall. As soon as that is delivered later this month, the west wall will be closed up and the entire facade will be finished.

The next pic down shows the east wall of the chapel. You can see the ark opening set into the wall on the right, clad in Jerusalem stone. The bottom picture shows the west wall of the social hall, with the drywall now complete.

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Creation Begins Again

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From the Beginning:

When God was about to create heaven and earth, the earth was chaotic and unformed, and there was darkness on the face of the deep. Then God’s spirit rippled across the face of the waters… (Genesis 1:1-2)

God’s Kiss

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From the Ve’zot Haberachach, the final portion in the Torah:

So Moses the servant of the Lord died there, in the land of Moab, at the command of the Lord. He buried him in the valley of Moab, near Beit Peor; and no one knows his burial place to this day. (Deuteronomy 34:5-6)

Readers of the Torah often comment on the seeming unfairness of God’s decree that Moses must die before he can enter the Promised Land. But when we reach the final verses of the Torah, the tone feels anything but untimely or tragic. Rather, God’s treatment of Moses in his final moments hints at a spirit of love and tenderness.

Commentators have made much of the words “al pi adonai” – “at the command of the Lord,” which literally means “at the mouth of the Lord.” In the midrashic imagination, this verse is commonly read: “Moses died…at the kiss of God.” Some have pointed out the poignant symmetry of this image: just as God breathes life into the first human, God reclaims Moses’ soul with through a similar loving act.

The portrayal of God personally “burying” Moses is equally as powerful. The stark anthropomorphism of this verse is striking in the way it invites us to identify with this sacred act of kindness. The mitzvah of burying the dead, in fact, comes from this text. According to halacha, burial of the dead is one of our most sacred mitzvot in Jewish tradition, since it is performed with the knowledge that it cannot possibly be “repaid” by the recipient.

God’s care for Moses in the final days of his life is described in great detail in a famous midrash known as Petirat Moshe. At the end of this classic rabbinic text, God and the angels guide Moses, in a sense, through his final dying process. For his part, Moses seems to almost go through the various Kubler-Ross phases as he pleads with God for his life: i.e., anger, bargaining, denial, and finally, of course, acceptance. Among other things, this midrash powerfully portrays the gamut of Moses’ emotions from the sense of unfairness to his final moment of letting go.

I thought of this midrash recently for the first time in years as I was reading this portion, remembering that I actually wrote a contemporary rendering of Petirat Moshe during my final year of rabbinical school. I’m thinking it might be appropriate to share an excerpt from it in the spirit of Simchat Torah – as our latest Torah reading cycle now comes to a close. I’ll resist the intense urge to change and tweak the language of a young rabbinical student and offer it just as it appeared fifteen years ago. To read, just click below…

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Bomb Iran, Again…

dc5c626e-75e5-4900-aa83-084ed26f7627.jpgIn the wake of Iranian President Ahmadinejad’s recent NYC visit and the passage of the ominous Kyl-Lieberman amendment last Wednesday, the drumbeats for a US attack on Iran are growing louder once again. I’ve shared my own thoughts on this issue in previous posts – it’s important to note that contrary to popular opinion, the Jewish community does not march in lockstep on the question of Iran.

In a recent Forward editorial, Hebrew University professor Martin Van Crevald questioned (gasp!) the claim that the world simply cannot live with a nuclear Iran:

In case Bush does decide to attack Iran, it is questionable whether Iran’s large, well-dispersed and well-camouflaged nuclear program can really be knocked out. This is all the more doubtful because, in contrast to the Israeli attacks on Iraq back in 1981 and on Syria three weeks ago, the element of surprise will be lacking. And even if it can be done, whether doing so will serve a useful purpose is also questionable.

Since 1945 hardly one year has gone by in which some voices — mainly American ones concerned about preserving Washington’s monopoly over nuclear weapons to the greatest extent possible — did not decry the terrible consequences that would follow if additional countries went nuclear. So far, not one of those warnings has come true. To the contrary: in every place where nuclear weapons were introduced, large-scale wars between their owners have disappeared.

General John Abizaid, the former commander of United States Central Command, is only the latest in a long list of experts to argue that the world can live with a nuclear Iran. Their views deserve to be carefully considered, lest Ahmadinejad’s fear-driven posturing cause anybody to do something stupid.

For a more extensive analysis I highly recommend this worthwhile post from Mitchell Plitnick’s blog, “The Third Way.” Among other things, he offers much needed perspective on Ahmadinejad’s larger role in Iran and the Muslim world:

But more important than this is the simple fact that Ahmadinejad is simply irrelevant to the dealings with Israel. He does not make foreign policy, and he has no control over the military, other than a scant few forces that are at his command for use domestically. Ahmadinejad’s efforts to rally support are becoming increasingly desperate as well, as his popularity in the rest of the Muslim world (where it’s not exactly flying high either) is a lot higher than it is in Iran. His presidential term has been marked by scandal and inefficiency. The Iranian economy is on a downward skid and Ahmadinejad is being blamed.

Ahmadinejad is simply not a factor in Iran’s military plans. He is being used to frighten people. The people Ahmadinejad is a threat to are Iranians. He is completely unable to threaten Israel, much less the US. His involvement in the nuclear issue is entirely confined to energy; the decisions about weapons, both their manufacture and their use, are not his to make, or, at this point, even to influence. While the president is a foreign emissary and representative, he does not make foreign policy decisions; the Supreme Leader does that and, while the post of president is expected to be involved in such processes, Ahmadinejad’s fall from favor with Ayatollah Ali Khameini has marginalized him. The chances of his surviving the next election are extremely slim.

By the way, if you are curious about how your Senator voted on the Kyl-Lieberman amendment, click this link from “Just Foreign Policy.” To add your voice to a petition opposing US military action against Iran, click here.

Coming Home: A Sermon for Yom Kippur

For those interested in an aftertaste of the High Holidays, here’s a short excerpt from my Yom Kippur sermon:

As for me, I’ve always felt it is far too early to write the epitaph for synagogues just yet. I do believe in congregations. I do believe that congregations are still places where great and important and transformative things can happen. But I believe just as strongly that that synagogues must become more relevant to a rapidly changing American Jewish community or, sad to say, they will eventually become extinct.

For the entire sermon, click below:

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