Category Archives: Poverty

The World to Come: Sermon for Rosh Hashanah 5781

photo: Thahitun Mariam/Bronx Mutual Aid Network

On Rosh Hashanah, Jewish tradition comes to tell us every new year that everything we’ve ever known is on the line. The zodiac sign for Tishrei, the first Jewish month of the year, is the scale, and for good reason. Over and over again our liturgy tells us that the world is hanging in the balance. The Books of Life and Death have yet to be sealed and we pray the rawest of prayers, literally pleading for another year of life. In ancient times, so we’re told, the Jewish people would gather outside the Temple in Jerusalem, hoping against hope that the High Priest would emerge from the Holy of Holies to let them know the world would indeed be sustained for one more year.

I don’t think we’ve ever experienced a Rosh Hashanah in which it felt more viscerally that the world was indeed actually hanging in the balance. In our communities, throughout our country, around the world, the new year is arriving in time that feels completely and utterly uncertain. For me – and I suspect for you as well – our Rosh Hashanah prayers this year have a powerful, even unnerving resonance.

It’s difficult to know where to even start, and it’s almost unbearable to contemplate all at once: a global pandemic has taken over 200,000 lives in the US and almost one million worldwide. It has permanently changed our world in ways we’ve barely begun to understand. Our health system is overwhelmed and overtaxed. The leaders of our country have been criminally negligent in their response to the pandemic. As a result, in a moment when we desperately need to come together, they are politicizing community health measures like mask-wearing and social distancing, further tearing our national community apart. 

And of course, none of this is occurring in a vacuum. It’s astonishing to witness how quickly COVID has unleashed this terrifying domino effect of economic chaos in our country and around the world, leaving increasing numbers of people unemployed, homeless and uninsured. And contrary to the cliche, the pandemic is not a great equalizer: its impact has been particularly devastating for communities of color, the poor and too many other disenfranchised communities in our midst. 

There is no getting around it: this Rosh Hashanah, we’re greeting this new year in a state of genuine grief over the sheer enormity over what we have already lost and fear over what is yet to come. That’s why, I believe, the first order of business this new year is to give ourselves the space and permission to grieve our collective loss and name these fears out loud. To acknowledge what is no more and affirm openly and honestly that the world has been forever changed in ways we cannot yet fully grasp. Frankly, I don’t know how we can pray these prayers unless we find a way to acknowledge this together.  

I think grief is an apt metaphor for this moment. As anyone who has experienced grief knows all too well, there is a period of deep shock and disbelief that occurs immediately after the loss of someone we love. In many ways, this feels like what we’re going through now: the disbelief, the magical thinking, the inability to fully grasp our new reality, the uncertainty of everything except the hard truth that nothing in our lives will ever be the same. 

When we grieve, however, we do know some things for sure. We know that isolation is our enemy. We know that we have to depend upon each other to move forward. We know that we need community more than ever before. Though this new world is a painful and uncertain place, we must resist the temptation to withdraw from it. This will be a particular challenge in this new age of social distancing: when our survival literally depends upon our being physically apart, we know instinctively that we must find new ways to connect with one another if we are to survive. 

Over the last few months, people have found ways to connect with each other with resilient creativity. Yes, life in the COVID era is surreal, frustrating, and often downright bizarre. Yes, I never, ever dreamed I would one day find myself leading a High Holiday Zoom service, and yes, I’m very sure you never expected you would ever attend one. But over the last few months, as we’ve negotiated this brave new world in our congregation, we’ve discovered that these challenges have come hand in hand with new opportunities we never could have anticipated. 

Here at Tzedek Chicago, since the pandemic began, we’re busier than ever before. We now have four weekly programs and our attendance has grown exponentially. We’ve inaugurated a communal care Hesed Committee to check in on the immediate needs of our members. We now have new members participating regularly in our services and programs from across the country and around the world, from as far away as New Zealand and the UK. In the end, however, this isn’t just a matter of greater access. On a deeper level, I think, this new growth is a testament to the deep desire folks have to connect with others, to overcome their isolation, to find new ways to create community in this moment of profound loss. 

At the same time, amidst all of this massive change, even as we adjust to this new world, there’s that nagging question lurking in the background: how long will we actually have to do this? When will we get our lives and our world back? When will things get back to “normal?” Again, as with the experience of grief, I personally think it’s important to challenge this kind of magical thinking; to resist the temptation to assume that this is only a temporary moment; a period we just have to muscle through before things get back to the way they were. As with the experience of grief, I think it’s important for us to accept that the world we once knew is gone. Something will indeed come in its place, but whatever it is, we need to accept that things will never be the same.  

It occurs to me that Rosh Hashanah might actually be coming at just the right time to help us with this acceptance. After all, when we pray the words “t’chadeish aleynu shanah tovah u’metukah” – “renew us for a good and sweet new year” – we’re not asking for the world the way it used to be. On Rosh Hashanah, we center renewal. Over and over again we proclaim throughout our liturgy that every new year, the world can be recreated and reborn.

This idea is actually the exact opposite of that famous line from the book of Lamentations,“chadeish yameninu ke’kedem;– “renew our days as days of old.” Whatever else it may be, Rosh Hashanah was never meant to be an exercise in nostalgia, a yearning for an idealized, mythic time that never really was. On the contrary, it is an occasion for dreaming of the world that might yet be.

No, we will not go back to “normal.” But amidst the grief, it’s worth asking, do we really want to?  Should we want to?  The great activist poet Sonya Renee Taylor has written powerfully to this point:

We will not go back to normal. Normal never was. Our pre-corona existence was not normal other than we normalized greed, inequity, exhaustion, depletion, extraction, disconnection, confusion, rage, hoarding, hate and lack. We should not long to return my friends. We are being given the opportunity to stitch a new garment. One that fits all of humanity and nature. 

That’s right. For far too long, too many in this country have assumed it’s somehow normal to live in a world with a deep and deepening economic divide separating rich from poor, to tolerate a toxic environmental crisis, to treat endemic state violence and systemic racism as just a given.  But none of this has been in any way “normal.” 

In truth, we’ve been living unsustainably for far too long. Deep down, we must have known that one day this bubble would burst. And now it has. The world as we knew it has broken wide open. So yes, if there is a spiritual imperative to this particular moment, it’s not “renew our days as in days of old” – it must be “recreate this word anew.” 

Judaism actually gives us a powerful paradigm for this – a framework for living when the only world we’ve ever known has fallen away from beneath us. It is, in fact, one of the central mythic moments at the heart of Jewish tradition itself: namely the destruction of the Temple in Jerusalem in 70 ACE. Jewish spiritual memory views this as the formative moment in our history: the cataclysmic moment when Jewish life was cracked wide open. As we have come to understand it, this was the moment when everything in our world changed forever. 

Yes, the destruction of the Temple constituted a massive collective crisis for the Jewish people – but it’s also important to note that it represented an opportunity to stitch a new garment as well. After all, this was the moment that Judaism as we know it came into being. The diaspora might have been a place of exile, but it was also the fertile ground upon which the Jewish people staged their spiritual rebirth. In short, when the only world we ever knew was shattered, we responded in the spirit of hope, resilience and creativity. 

A line from a famous midrash teaches, “when the people of Israel were exiled, God went into exile with them.” Among other things, this means that God wasn’t destroyed along with the Temple. God accompanied us into this new and unknown world. And while this spiritual truth may speak directly to the Jewish experience, it’s certainly not unique to it. It’s a universal truth: at the moments of our deepest loss, we become more spiritually attuned. We can see God more clearly: in the hearts that have been broken and in the wells of strength we never knew we had. In the memory of those we’ve lost, the faces of those we love and who have suffered loss as well. And I would suggest it is this very Presence that is accompanying us right now as we face this uncertain new world. 

So, if we are ready to fully enter this changed and changing new kingdom, what do we do now? I think it goes without saying that the order of the moment is care for each other. Too many lives have been devastated already and we know that this devastation will continue in the coming year. For now – and forever more – we must view mutual aid as a mitzvah – a sacred imperative. I know many of you are involved in these kinds of projects, which are founded on the ethics of solidarity and not mere charity. At Tzedek Chicago, we’ve been compiling an ongoing list of efforts in which we can participate locally – mutual aid that supports those who were already economically vulnerable before the onset of the pandemic, in particular low-income workers, day laborers, domestic workers, those who work in the gig economy. If you know of initiatives that are not on our list, please let us know about them so we can make them available to our membership.

It’s also important for us to bear in mind that radical empathy is not only a means to an end. Yes, we empathize with each other because we are social animals that depend on each other for our survival – and this must certainly never be underestimated. But at the same time, it’s worth considering that our empathic support for another actually creates the world we want to see in real time. When we support and find comfort in one another, we need not yearn for the world to come because in a sense, it’s here right now. Beyond the pain, beyond the loss, we would do well to realize that the world we’ve been struggling for all along is being built by our love and support for one another. 

And how do we find hope when that pain and loss feels like it is too much to bear? For me, I’ve always been taken with the definition of hope offered by folks like Vaclav Havel and Cornell West. Optimism, they say, is the shallow expectation that things will naturally get better. Hope, however, is the conviction that some things are worth fighting for no matter what may happen. Hope is the courage to act, even in – especially in – those times when doubt might be warranted.

So let this be my blessing for us all this Rosh Hashanah-like-no other, when so much in our world is hanging in the balance as never before: let us grieve for the world that we’ve lost, show up for those who need it most, and fight like hell for the world we know is possible.

Shanah Tovah to you all. 

“It’s Time for All-Out Freedom” A Passover Guest Post by Maya Schenwar

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Remarks delivered by Maya Schenwar (editor of Truthout and author of “Locked Down, Locked Out” and the upcoming “Prison by Any Other Name”) at the Tzedek Chicago Passover Seder, April 14, 2020. 

A few months ago, which feels like a few centuries ago, Brant and I discussed the idea of me saying something at this seder about the difference between reform and liberation. I’d been writing about how popular prison reforms such as electronic monitoring, drug courts, and psychiatric institutions are actually entrenching the prison-industrial complex. I thought, what better occasion than Passover to talk about how we shouldn’t be pursuing fake liberation, and how we don’t want nicer-looking reforms that are still forms of oppression? What better occasion to affirm that we have to demand all-out freedom and stick with it?

Now, in these terrifying new times, it feels even more imperative to make vast, sweeping demands—demands that rise higher than we might think we can dream. In the midst of a worldwide plague that, in one way or another, engulfs us all, it’s time for that all-out freedom call.

What do I mean by “all-out freedom”? I’m thinking about the refrain that “no one is free while others are oppressed.” I’m thinking about Audre Lorde saying, “I am not free while any woman is unfree, even when her shackles are very different from my own.” The COVID-19 crisis has deeply and horribly impacted our own communities — and communities everywhere. Marginalized people have, of course, been disproportionately impacted. (Consider that approximately 70% of people who’ve died from COVID-19 in Chicago are Black.)

Right now, we are coming to understand that none of us are healthy while others are sick. As long as anyone is in peril, more will be in peril. And liberation for only some is not liberation.

Yet, in a lot of different arenas, we’ve come to accept small offerings from our political representatives and leaders—a bailout mostly geared toward banks and corporations, a slight reduction in drug prices, a few people freed from prisons, some limits on carbon emissions. We say, “Well, something is better than nothing,” even when the something is far from enough, and when the something leaves many people to die.

Even in the face of coronavirus, the health care plan of the presumptive Democratic presidential nominee would leave many millions of Americans uninsured. At this moment in which all of our lives are threatened, it’s time to call for Medicare for All—and much more. We need comprehensive cost-free mental and physical health services, including treatments that go well beyond doctors and hospitals. We need to recognize that plentiful nutritious food, housing, sleep, free time, relaxation, and self-determination are also part of health and survival—and part of liberation. This is the moment to demand universal housing, universal food access, and drastically improved labor practices, which are key to building the kind of freedom that sacrifices no one.

And, at a time when unemployment is skyrocketing and the climate crisis is amplifying the effects of COVID, where is our Green New Deal? Where is our jobs guarantee, our income guarantee for those who don’t work—and our guarantee that our leaders will do everything in their power to confront the climate emergency, which is on track to kill billions? These aren’t far-off dreams or hypotheticals; they are steps that it makes sense to implement now to directly address the public health and economic crises enveloping our country.

At a time when we’re witnessing a shortage of life-saving equipment – ventilators and protective gear – we can issue a pragmatic call for the end of the war industry. In fact, we can challenge the existence of the military-industrial complex as a whole. Has there ever been a clearer moment to say no to the machinery of death, and to demand a mass shift of funds away from the Pentagon and toward public health?

It’s not a time for compromise—not a time to save some and not others.

Moses abided by this philosophy in his dealings with Pharaoh. He said to Pharaoh, “Let us go into the wilderness and worship our own God!” In response, Pharaoh proposed compromises—little reforms, fake liberations.

Pharaoh’s first compromise proposal was for the Jews to stay in Egypt, but worship their own God there. Some people might have said, “Take what you can get! Stop there, Moses! It’s better than nothing.”

But Moses declined the compromise, which was a little better than nothing—but it wasn’t freedom.

So then some plagues happened, as we know, and Moses asked again. Pharaoh scrounged up another compromise: He would let the men go off into the wilderness, but the women and children would have to stay in Egypt. Of course, women and children were groups that were more vulnerable—multiply oppressed, within the oppressed group. And in this compromise, they’d be thrown under the bus.

This compromise reminds me of the “moderate” reforms we see all over the political stage right now, reforms that modestly benefit some people, while throwing other people entirely under the bus:

For example – the proposal that a few more people can have health care, but there will still be millions and millions who are uninsured. Some would say, It’s better than nothing!

And there are the proposals to let some people with nonviolent first-time drug offenses out of prison, while millions of others will be left in cages. Some would say, It’s better than nothing!

And of course, there’s the compromise that younger people with no criminal record will temporarily not be deported, while older people and people with criminal records are condemned to deportation. Some would say, It’s better than nothing!

These are reforms that throw people away. Liberation refuses to throw anybody away.

Moses said no to the compromise, and we have to say no to the politics of disposability, too.

So then there were more plagues, and Pharaoh issued a final compromise: The Jews, including the women and children, could go into the wilderness – but they’d have to leave their animals behind. Basically, they’d have to be released from captivity with barely any resources.

There’s no freedom without some means to survive, and even thrive. A country where many millions are without health care in the middle of a pandemic is not a free country. A country in which people are starving because they’ve suddenly lost their jobs and have no safety net is not a free country. A country in which a few people are released from jails because of a pandemic, but are released into homelessness, is not a free country. In fact, a country in which people experience homelessness is not a free country.

My longtime pen pal and friend Lacino Hamilton, who is incarcerated in Michigan, wrote me a letter about the experience of the pandemic behind bars. He is hoping to be released soon: After 26 years in prison, his challenge to his conviction appears to be on the verge of being recognized. But, Lacino wrote, “I’m worried that I’ll leave here and materially my life will worsen.” He wrote, “Returning citizens are supposed to be happy with dead-end opportunities, the kind that offer only a ‘piece of a life.’ I want a whole life.”

Everyone should have a whole life. Without that, it’s not real liberation.

So, Moses said “no” to the no-animals compromise, because it was not freedom at all.

Eventually, after the most gruesome and horrifying plague of all, the one we hate to talk about, Pharaoh agreed to the whole package.

Of course, that wasn’t the end of the story. Pharaoh tried to prevent the actual implementation of the plan, necessitating some miracles from God to allow the Jews to truly leave.

Some miracles are probably necessary now, too, because the forces of power are never going to agree to full liberation. But I personally don’t think those miracles will be bestowed by a powerful God (who, to be honest, sometimes comes across in parts of the Torah as another angry dictator). I think we have to make those miracles ourselves.

What would it look like for us to create miracles, in the uniquely brutal time we’re currently living through? A couple of weeks ago, Arundhati Roy wrote a beautiful piece about the COVID-19 crisis, in which she talked about this time as one that forces us into a kind of magic. She wrote,

Historically, pandemics have forced humans to break with the past and imagine their world anew. This one is no different. It is a portal, a gateway between one world and the next. We can choose to walk through it, dragging the carcasses of our prejudice and hatred, our avarice, our data banks and dead ideas, our dead rivers and smoky skies behind us. Or we can walk through lightly, with little luggage, ready to imagine another world. And ready to fight for it.

I love that passage, and it speaks to something important. I don’t think the miracle of a full-scale societal transformation that allows for the possibility of liberation will come from above. As far as I know, God cannot unilaterally snap their fingers and provide a universal health care plan or a Green New Deal, or end white supremacy or incarceration, or provide a home for every human being. We will need to grow these things. And I believe that we can, if we remember that no one is safe and healthy until everyone is safe and healthy, and that liberation cannot mean throwing anyone away.

There are many ways to take action right now to pursue liberatory goals, from mutual aid efforts that address urgent needs and build organizing infrastructure for the world we want to live in, to critical housing and labor campaigns, to racial justice movements working to release people from jails and prisons, to environmental campaigns that are drawing connections between this moment and the looming climate emergency, to the ongoing battle for Medicare for All, and much more. Brant is going to share some links in the chat for this Zoom call that will point you toward ways to get involved. These are only a smattering of the many crucial efforts currently underway.

I don’t think we need to drop horrible plagues on our enemies in order to refuse harmful compromises. Instead, we need to unite against horrible plagues – including the plagues of injustice, inequity, and mass violence – and for mass liberation.

I believe that we can enter the portal and fight for that new world, if we are prepared to do it together.

____________________________________________________________________________________________

Action items (National and Chicago-Based):

* The People’s Bailout: a coalitional effort by environmental, economic, racial and health justice groups to advocate a transformative economic package in response to COVID-19. 

#FreeThePeoplea coalition of advocacy organizations who do work to support imprisoned community members across the state of Illinois.

Physicians for a National Health Plan’s COVID-19 and Medicare for All

•  National Nurses United’s broad-based Medicare for All effort. 

Chicago COVID-19 Help & Hardship Page:  a mutual aid effort for direct food and housing assistance.

Rogers Park Food Not Bombs: Saves food from the waste stream while highlighting the inequities of our society.

Brave Space Alliance’s Crisis Food Pantry and Trans Relief Fund.

Greater Chicago Food Depository.

Restore Justice Illinois: to help provide for someone being released from prison.

Help Love & Protect: to make masks for people in women’s prisons:

Autonomous Tenants Union​: an all-volunteer organization committed to organizing for housing justice from below and to the left.

Lift the Ban: to advocate for lifting the ban on rent control in Chicago.

Organized Communities Against Deportations: resistance movement against deportations and the criminalization of immigrants and people of color in Chicago and surrounding areas.

Seder Readings for Passover 5780

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I’ve just finished “Fight for the Health of Your Community” – a new collection of Passover seder readings I wrote for members of my congregation. I’m happy to share them with the wider world as well – and sincerely hope you’ll find them helpful if you are holding/attending a seder this year.

It goes without saying that this year is a Passover like no other. As I wrote in the opening reading:

Before we raise the cup to another Passover, we must acknowledge that this night is very different from all other nights. In this extraordinary moment of global pandemic, we are literally dwelling in the “narrow place” of social separation. Thus, we come to the very first question of the evening: how on earth do we fulfill the mitzvah to observe the Passover seder? Where do we even begin?

Since the dictates of social separation render the group seders impossible, many families and groups are already planning to hold theirs’ via Zoom or other web-based platforms. There are already many online guides with tips on web-based seders that you may find useful. While I personally believe that there is no one perfect approach, I do recommend that seder leaders familiarize themselves with their specific online platform and to keep things simple and doable.

I want to stress that this particular resource is not a haggadah – and is not designed to be used in its entirety. I strongly agree with one online guide when it points out: “the seder should not be dominated by making connections of the virus to the Exodus story but it does need to be addressed in some capacity.” In this collection I’ve written one reading for each section of the seder and recommend picking and choosing the one/s you find most meaningful. While the extent to which COVID-19 is addressed will vary, I believe the most successful seders will be the ones that view the Exodus narrative as a spiritual frame to contextualize this unprecedented moment.

I wish you and those you love a happy, healthy and liberating Pesach. May we all make our way through this fearful moment together. And as I write here, “May this time of brokenness lead to a deeper solidarity between all who are ready to fight for a better world.”

Click here for a copy of the pdf.

Root Causes of Forced Migration from Honduras: Some Background

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Honduran street protest against 2009 coup  (photo: DH Noticias)

It was my honor last week to travel with 75 delegates representing diverse religious traditions and advocacy organizations on a “Root Causes Pilgrimage” to Honduras. Sponsored by the the Bay Area-based SHARE – El Salvador and  Interfaith Movement for Human Integrity, we spent seven days traveling throughout the country, meeting with local grass roots groups, indigenous activists and faith leaders to learn about the root causes of forced migration – particularly those driven by US policies and multinational corporate profit.

While there has been a great deal of justified attention paid to the cruel and unjust immigration system in the US, there has been far less public discussion of how our country contributes to the poverty, violence and displacement that causes forced migration from Central America – and other countries across the global south.

Of course empires, nations and corporations have been colonizing and exploiting the natural resources of Central American countries for centuries. Shortly after Honduras gained its independence from Spain in 1821, US corporate influence in the country began with the development of the banana industry. Over the next century, the intervention of the United and Standard Fruit companies in the politics of Honduras would usurp indigenous communal lands to trade for capital investment contracts as the fair rights of Honduran laborers were ignored and exploited. This corporate/political exploitation brought instability, misery and poverty to the people of that country.

However, corporate exploitation is only one side of the story – the other is the courageous resistance of the Honduran people. The general strike of 1954 for instance, was a watershed moment, marking the first time in the history of that a country that a private corporation was pressured to negotiate with protesters to reach a collective agreement. In the 1970s, agrarian land reform reached a peak, in which the campesinos (small farmers) were able to create farm cooperatives. This came to a halt in the 1980s when neoliberal reforms opened the way for the widespread mono-cropping of the African palm tree, which overwhelmed local farms and has created environmental havoc for the region ever since.

By the time of the coup d’etat in 2009, the fortunes of Hondurans were actually starting to improve. President Jose Manuel Zelaya Rosales, who came from the Honduran elite and belonged to one of the two traditional conservative parties, had begun to take more progressive positions, influenced by democratically-elected governments that had come to power in Central America throughout the 1990s and early 2000s. In 2009, Zelaya introduced a non-binding referendum that included the creation of a new constitutional convention that would expand the rights and power of Indigenous people, women, campesinos and other disenfranchised populations in Honduras. The promise of Zelaya’s reforms however, were dashed by a military coup in June 2009, encouraged by the Obama administration.

As a result of the coup, a massive popular protest movement arose throughout the nation of Honduras. Despite widespread grassroots resistance however, the new regime was strengthened by the tacit acquiescence of the US government (Obama and Clinton famously refused to use the phrase “military coup,” which would have legally obligated the US to stop almost all foreign aid to Honduras immediately.) A sham election in late November was likewise supported by the US State Department.

Since the coup, privatization of public lands, the construction of mega-projects on indigenous and campesino land, targeted political repression, and violence has increased throughout the country. Human rights defenders, environmental activists, and others have been targeted by state repression and violence, including the March 2016 assassination of indigenous rights activist Berta Cáceres.

In November of 2017, Honduran president Juan Orlando Hernández was reelected with overwhelming evidence of electoral fraud, and in contradiction to the Honduran constitution’s prohibition against multiple terms for presidents. In response, hundreds of thousands of Hondurans again took to the streets to defend their vote and their democracy. In turn, they were met with widespread and systematic human rights abuses, including extrajudicial killings, torture, forced disappearance, kidnapping, and arbitrary detention. The abuses committed by Honduran security forces that receive U.S. training and funding, amount to crimes against humanity.

I’m sure at this point some readers might be glazing over this all-too-familiar litany of Central American military/corporate interventions. But this history is crucial for so many reasons, not least of which is the US government’s culpability in the forced migration of Hondurans. Indeed, it is impossible to underestimate how our encouragement/acquiescence to the Honduran coup its subsequent regime has normalized the rapid immiseration of the Honduran people and has caused so many of them to migrate northward.

As Professor Joseph Nevins of Vassar College has observed:

Organized crime, drug traffickers and the country’s police heavily overlap. The frequent politically motivated killings are rarely punished. In 2017, Global Witness, an international nongovernmental organization, found that Honduras was the world’s deadliest country for environmental activists.

Although its once sky-high murder rate has declined over the last few years, the continuing exodus of many youth demonstrates that violent gangs still plague urban neighborhoods.

Meanwhile, post-coup governments have intensified an increasingly unregulated, free market form of capitalism that makes life unworkable for many by undermining the country’s limited social safety net and greatly increasing socioeconomic inequality. Government spending on health and education, for example, has declined in Honduras. Meanwhile, the country’s poverty rate has risen markedly. These contribute to the growing pressures that push many people to migrate.

Enough for now. Please consider this your background reading for my next few posts. I encourage you to read the links as well, which contain critical context for the experiences I’ll be sharing over the next few days.

More soon.

 

 

Prayer for the Poor People’s Campaign

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photo: Clayton Patterson

(Delivered at the Poor People’s Campaign Rally for Action, Grace Lutheran Church, Evanston, March 22, 2018.)

Friends, let us bless:

This is a blessing for the ones
who stand up police lines and say:
you may invade our communities,
you may profile and survielle us
you may shoot at our black and brown bodies,
but you will never break us.

This is a blessing for the ones
who lose their homes to predators,
who lose their pensions and healthcare,
while the wealthy grow wealthier
but will never accept that this
is simply the way things must be.

This is a blessing for the ones
who live under the terror
of our drones and our bombs,
whose blood fills the coffers
of our war economy,
whose only consolation is the truth
that while empires may rise,
they are destined to fall.

This is a blessing for the ones
who stand on street corners,
who live in tent encampments
next to luxury condos that soar to the sky
yet refuse to surrender their humanity
to the gears of an inhumane system.

This is a blessing for an earth
that grows more inhabitable by the day
yet is still inhabited by those who struggle
for a planet that will provide a sustainable home
for their children’s children.

This is a blessing for the immigrants
who fear every knock on the door
every cop that pulls them over,
every job application they are handed
yet never give up on the dream
of a better future for themselves
and their families.

So let the justice
that trickles down shallow creeks
roar through the valley and saturate
the dry parched earth,
let it flow relentlessly throughout the land
where life once grew and will grow again.

Let those who cry out in pain
feel strength growing within their broken souls
like green stems shooting through
cracked pavement.

Let us live to see new life spreading
through abandoned streets and
neighborhoods and cities and nations and
let the promise of transformation beckon still
that we might finally take the first
tentative step into this new day, yes
let it be so.

Amen.

A Confession of Communal Complicity: A New Al Chet For Yom Kippur

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Photo credit: The Times, Middle East

I’ve written a new Al Chet prayer that we will be using during Yom Kippur services at Tzedek Chicago. The Al Chet is part of the Vidui – or Confession – in which the congregation stands up and publicly confesses the sins of their community. It is at its core, an open statement of communal complicity. 

I’ll say no more because I think the words really do speak for themselves. Feel free to share and use.

 

We say together:

עַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ
Al chet she’chatanu lifanecha…
(For the wrong we have done before you…)

Al chet she’chatanu lifanecha for forgetting that we were all once strangers in a strange land;
Ve’ al chet she’chatanu lifanecha for preferring militarized fences to open borders.

Al chet she’chatanu lifanecha for supporting trade policies and murderous regimes that uproot people, families and communities;
Ve’ al chet she’chatanu lifanecha for drawing lines and turning away those who come to our country seeking a better life.

Al chet she’chatanu lifanecha for demonizing migrants as threats to be feared;
Ve’ al chet she’chatanu lifanecha for labeling human beings as “illegal.”

וְעַל כֻּלָּם אֱלוֹהַּ סְלִיחוֹת סְלַח לָנוּ, מְחַל לָנוּ כַּפֶּר לַנוּ
Ve’al kulam eloha selichot selach lanu, mechal lanu, kaper lanu.
(For all these, source of forgiveness, forgive us, pardon us, receive our atonement.)

Al chet she’chatanu lifanecha for internalizing and assenting to racist ideologies;
Ve’ al chet she’chatanu lifanecha for allowing oppressive systems to continue unchecked.

Al chet she’chatanu lifanecha for our complicity in regularly profiling, incarcerating and murdering people of color;
Ve’ al chet she’chatanu lifanecha for denying fair housing, public schools and greater opportunity to our black and brown communities.

Al chet she’chatanu lifanecha for dehumanizing, excluding and murdering gay, lesbian, trans and queer people;
Ve’ al chet she’chatanu lifanecha for shaming and stigmatizing the infirm, the mentally and physically disabled, and the elderly.

וְעַל כֻּלָּם אֱלוֹהַּ סְלִיחוֹת סְלַח לָנוּ, מְחַל לָנוּ כַּפֶּר לַנוּ
Ve’al kulam eloha selichot selach lanu, mechal lanu, kaper lanu.
(For all these, source of forgiveness, forgive us, pardon us, receive our atonement.)

Al chet she’chatanu lifanecha for buying into and promoting the ideology of American exceptionalism;
Ve’ al chet she’chatanu lifanecha for oppressing other peoples and nations in the name of American power and influence;

Al chet she’chatanu lifanecha for profiting off of weapons of death and destruction;
Ve’ al chet she’chatanu lifanecha for contributing to the increased militarization of our nation and our world.

Al chet she’chatanu lifanecha for expanding our military budget while we cut essential services here at home;
Ve’ al chet she’chatanu lifanecha for believing that militarism and violence will ensure our collective security.

וְעַל כֻּלָּם אֱלוֹהַּ סְלִיחוֹת סְלַח לָנוּ, מְחַל לָנוּ כַּפֶּר לַנוּ
Ve’al kulam eloha selichot selach lanu, mechal lanu, kaper lanu.
(For all these, source of forgiveness, forgive us, pardon us, receive our atonement.)

Al chet she’chatanu lifanecha for the destruction of homes, expropriation of land and warehousing of humanity;
Ve’ al chet she’chatanu lifanecha for a brutal and crushing military occupation.

Al chet she’chatanu lifanecha for blockading 1.8 million Gazans inside an open air prison;
Ve’ al chet she’chatanu lifanecha for repeatedly unleashing devastating military firepower on a population trapped in a tiny strip of land.

Al chet she’chatanu lifanecha for wedding sacred Jewish spiritual tradition to political nationalism and militarism;
Ve’ al chet she’chatanu lifanecha for rationalizing away Israel’s oppression of the Palestinian people.

וְעַל כֻּלָּם אֱלוֹהַּ סְלִיחוֹת סְלַח לָנוּ, מְחַל לָנוּ כַּפֶּר לַנוּ
Ve’al kulam eloha selichot selach lanu, mechal lanu, kaper lanu.
(For all these, source of forgiveness, forgive us, pardon us, receive our atonement.)

Reclaiming MLK’s Vision of Economic Justice in Chicago!

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It was my great honor to participate yesterday in the profound and important MLK commemoration: “Hope in an Age of Crisis: Reclaiming Dr. King’s Radical Vision for Economic Equality.”  On a cold Sunday afternoon, an SRO crowd of 2,000 participants streamed into St. Michael the Archangel Catholic Church on Chicago’s South Side to reaffirm King’s unfinished work: the dream of economic equality for all Americans.

While few of us would deny the importance of devoting a National Holiday to the life and work of Dr. King, I believe this day too often sanitizes his legacy into meaninglessness. Even worse is the way corporate America has co-opted his name for its own profit and gain. (This morning, I opened the morning paper and was greeted by ads that invoked King to sell everything from cars to Macy’s merchandise.)

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It’s worse than ironic, when you consider how often King railed against corporate greed in this country – particularly toward the end of his life. Here’s but one example – a pointed MLK quote that was read aloud at yesterday’s gathering:

You can’t talk about solving the problem of the Negro without talking about billions of dollars. You can’t talk about ending the slums without first saying profit must be taken out of slums. You’re really tampering and getting on dangerous ground then. You are messing with captains of industry. Now this means that we are treading in difficult water, because it really means that we are saying that something is wrong with capitalism. There must be better distribution of wealth and maybe America must move toward a democratic socialism.

Our keynote speaker, Reverend Dwight Gardner, of Trinity Baptist Church in Gary Indiana, put it very, very well:

Today in this celebration we will not lift up the toothless, scrubbed and anesthetized Dr. King as created by the mainstream media and ruling elite but we will uncover the real Rev. Dr. Martin Luther King and his radical vision for economic equality.

In 1963 during the March on Washington, Dr. King gave an address that included a short section about a dream, but in the same speech he also declared that America had written the Negro a bad check that had come back stamped insufficient funds.  To paint him with only the hope that we could all just get along does his legacy a disservice and confuses Dr. King with Rodney King.

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And so our event, organized by the People’s Lobby and IIRON, brought together a wide range of citizens to reclaim King’s radical and unfinished legacy of economic equality. And more: to commit to creating a new movement to make it so.

Speaker after speaker spotlighted local Chicago and Illinois legislation that addressed issues ranging from corporate financial accountability, a living wage, public sector jobs, the prison industrial complex and environmental protection. One by one we invited elected officials to the stage and asked them tell us if they would support these legislative initiatives. Then we ended with a pledge to continue organizing to make this dream a reality.

One of our speakers, George Goehl, Executive Director of National People’s Action, correctly pointed out that the unprecedented inequities currently facing our nation are the product of a “masterful forty year plan hatched by CEOs and right wing politicians who were clear that they had to aggregate power to expand profit.”  Goehl noted that those of us who believe in a more equitable system will now have to develop our own long term plan for the “New Economy” with the following core goals:

– Everyday People Controlling the Economy

– An End to Structural Racism

– Corporations Serving the Common Good

– True Democracy – People in, Money Out

– Ecological Sustainability

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The power of these kinds of public meetings resides in their modeling of a system that is generated by people power. Unlike most political events, in which elected leaders or candidates drive the agenda, this gathering was driven forward by the people themselves. The politicians who participated were not allowed to give stump speeches but were rather asked to say aloud to the community whether or not they intended to support these legislative efforts. As King himself taught us, our elected leaders are not change agents – it is rather the popular movements that lay their demands at their door.

I encourage you, this MLK Day, to resist the corporate co-opting of King’s name – and to support efforts in your community to create true economic justice to our nation. Click here to learn about organizing initiatives near you.

Black Friday in Chicago: Walmart Workers Demand Respect!

A follow-up to my 11/21 post:

This morning I attended a Black Friday demonstration at a Walmart in the Lakeview neighborhood of Chicago. Following a rally and press conference, a group of Walmart workers and solidarity activists stood in line across Broadway Avenue until they were led away by the police (see pix below). This courageous act of civil disobedience was but one of many similar actions that took place at Walmarts across the nation today.

For a smart and intelligent discussion of Walmart’s treatment of its workers, I highly recommend this recent post in the International Business Times:

As one of the world’s most valuable companies and one of its biggest private employers with 2.2 million globally, the family-run business brought in revenues of $469 billion in 2013 and generated profit of $27.8 billion over the same period. Despite this, the average Wal-Mart salary for its lowest-paid workers for a 40-hour week is about $18,720, which would be the figure for a five-day week if the employee worked 52 weeks a year and didn’t pay any tax. OUR Walmart, a group of current and past employees, says the average salary is actually about $9 an hour and most workers only work 34 hours a week, resulting in an annual $15,500…

Incidentally, it would take the average worker around 750 years to earn the $23.2 million that CEO Mike Duke earned in 2012, approximately 1,034 times more than the company’s average worker.

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Sukkot Sacrilege: House Votes to Gut Food Stamp Program

It’s Sukkot – the Jewish harvest festival in which we acknowledge the fragility of our lives and invoke God’s sheltering presence. How sad and ironic, then, that the US House of Representatives voted on this very day to slash $40 billion from the federal food stamp program (known as SNAP). An act of sacrilege on any day but on this day in particular.

As I mentioned in my Yom Kippur sermon, the House Republicans know full well that these draconian cuts will never be passed by the Senate or signed by the President. But don’t be fooled – this is clearly a ploy to try and pressure the Senate into make even deeper cuts than the ones they have passed already.

Click here to read Feeding America’s extensive report, “Fact, Myths and Realities on the Food Stamp Program.”  Then please click here to sign a petition urging the House to “end its quest to stigmatize and traumatize poor people.”

I frankly can think of no more sacred gesture this Sukkot season.

At-Risk Communities from Syria to the South Side: A Sermon for Yom Kippur 5774

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While I’m sure that Syria has been on the lips of many a rabbi this High Holiday season, I’ll be honest with you: I’ve struggled with whether or not to give that sermon this year. Not because I don’t consider it to be an issue of critical importance, quite the contrary – no one can deny that the situation in Syria is a tragic and critically important one in our world at the moment. If I’ve been hesitant, it’s only because I’m not really sure I have much to add to the myriad of political analyses we’ve heard in the media these past few weeks.

So while my words to you today are not directly related to Syria, I would like to begin with one small but powerful story out of this crisis. It comes from an article written by my friend Aziz Abu Sarah, a young Palestinian peace activist and educator. At the moment Aziz is the Co-Executive Director at the Center for World Religions, Diplomacy and Conflict Resolution at George Mason University – and he was recently made a National Geographic Emerging Explorer where he serves as a cultural educator. Several JRC members know Aziz well as he was one of our tour guides of a JRC trip to East Jerusalem and the West Bank two years ago.

As the news out of Syria became more and more dire, particularly the news of the growing refugee crisis, Aziz and a colleague put their heads together to explore some kind of action they might possibly take. There are currently more than 2,000,000 Syrian refugees in camps throughout the Middle East – mostly in Lebanon, Jordan, Turkey, Iraq and Egypt. Women and children make up three quarters of the refugee population. There are over 1,000,000 children refugees as a result of this crisis.

In the end, Aziz and his colleague decided to establish an educational summer camp for refugee children on Syrian-Turkish border. In a blog post about his experiences in the camp, he wrote, “Whether the US bombs Assad or not is not in my control, but being active to help those in need is.”

In his post, Aziz wrote movingly about the children he had met and the stories they told him – stories that were at once horrific and at the same time the ordinary everyday stories of children everywhere. At the conclusion of his post, he wrote:

These are the stories that we need to remember when we argue about Syria. These are the people paying the heavy price. When we pass by a news item about Syria, we must remember the millions of children that could become another lost generation without our willingness to engage and help…

Opening our hearts and finding compassion must come before any discussion on military intervention.

When I read Aziz’s post, it reminded me how easily we debate these crises even while knowing so very little about the people who are actually living through them. How we tend to view these kinds of global tragedies in the abstract. It’s understandable, of course – when we read the staggering statistics coming out of these crises zones, it literally staggers our comprehension. How on earth do we grasp numbers such as these, let alone the reality of the suffering behind the statistics?

But while it’s understandable, I do find something profoundly troubling about this phenomenon. Because when we reduce people in crisis zones to abstractions, it invariably creates a kind of emotional callousness in the ways we think and form our opinions about the crises themselves. When we don’t make an effort to understand the human reality behind the headlines, it seems to me, our political ideas emerge in something of a moral and emotional vacuum.

I do believe that Aziz is absolutely right: before we start holding forth on whether or not to bomb, we must first open our hearts and find compassion for the people of Syria. We must make an effort to learn who they are, to learn about their unique experiences, to listen to them. Whatever we believe must be done, the process by which we form our opinions must begin with an effort to get to know the human beings behind the abstractions.

Now I realize that most of us don’t have the wherewithal to pack up and move to Turkey to work with Syrian refugees – but this doesn’t let us off the hook. Because quite frankly, we don’t have to literally go to the Middle East to discover populations at risk. While Syria has been at the center of the headlines of late, in truth there are all too many of communities in crisis in our midst. We don’t have to go all that far to find them.

Indeed, this is another way that our abstractions affect our perception of the world. Crises are things that happen “over there.” To be honest, sometimes it seems to me that we relate to the at-risk populations in our own backyard as if they are as far away as the Middle East. But of course, they’re not. They are right here, right outside our very door. They may not be of the same magnitude of those in places like Syria, but they are all too real nonetheless.

Here’s but one example, from right here in Chicago. Many of you, I know, are familiar with the initiative known as “Safe Passage” a program formed in 2009 as a response to gang and street violence in at risk Chicago neighborhoods. The program places community workers wearing bright fluorescent vests near public schools as a presence that will help create “safe passage” for High Schoolers who were walking to and from school.

The program was expanded significantly this past May, after the Chicago School Board closed almost 50 public elementary and middle schools in predominantly African-American and Hispanic communities on the South and West sides. Among the many devastating impacts of this decision was that it forced many children to walk longer routes to their new schools, through additional dangerous neighborhoods and across multiple gang boundaries. Whereas these children had previously walked an average of a few blocks to their neighborhood schools, many of them now have to walk half a mile or more through areas that are, quite literally, battle zones.

To deal with this reality, the school board expanded Safe Passage, hiring an additional 600 workers at $10 an hour to serve 12,000 schoolchildren in at-risk communities on their way to their new schools. While it is still early in the new school year, the preliminary reports are not promising. There have already been reports of violence along Safe Passage routes – not including the myriad of areas where children are not served by the program. We are now hearing reports that overwhelmed workers are quitting or just not showing up for work. One alderman has suggested the use of drones to protect children along Safe Passage routes.

No, we don’t need to look far away to find stories of children in battle zones. They are, in a very real way, right outside our door.

How do we respond to news such as this? Though it pains me to say so, I would suggest most of us who live the relatively safe and secure neighborhoods of greater Chicago respond to this news the same way we respond to the tragic news coming out of Syria, or Somalia or the Congo. Most of us, I think, thank goodness it’s not our reality. We quantify it in the abstract. We respond as if it’s happening “over there.”

Except it’s not. It’s happening right here in our very own community and in communities just like it across our country. These populations may not be terrorized by tyrannical dictators or civil war, but their lives and their families’ lives are at risk in a very real way. As a parent, I cannot fathom how it must feel to raise my children in neighborhoods wracked with violence, to send them off to walk miles to school through gangland battle zones. I cannot begin to fathom it. And maybe that is part of the problem.

This Yom Kippur, the season when our community honestly takes account of itself and how we might collectively atone, I think it is eminently appropriate to ask ourselves: what has been our response to communities in crisis? And are we truly able to see them? Have we truly opened our eyes and our hearts to their realities – particularly those who live right here in our own nation, our own city?

I can’t help but wonder what our communities would look like if our public policy was guided by such an approach. Let’s return to the example of Safe Passage that I gave earlier. There is no doubt that Chicago Public Schools, like all major urban school districts, faces daunting challenges. But unfortunately in my opinion, the Chicago School Board, like so many other urban school boards, now seeks to address these challenges from a corporate, efficiency-focused mindset rather than a community-based one.

I believe this approach to public education is problematic on many levels – but perhaps the most troubling is the way it has utterly blinded us to the critical role neighborhood schools play as the bedrock of our communities – particularly our at-risk communities. In areas that have already been profoundly destabilized by massive cuts to public services, neighborhood schools have served as the only real glue that holds these communities together. By closing these schools, CPS was in many cases literally cutting the final piece of government investment in these communities – and the last remaining institution in which residents can invest in one another.

It is impossible to understate the devastation these kinds of decisions inflict on low-income communities that have long been seriously at-risk. For decades, in fact, urban renewal policies have been decimating neighborhoods, uprooting residents who are largely poor and people of color. Neighborhood assets, like churches, stores, and parks that have been important community centers for generations, have become abandoned or have disappeared. And so residents have been forced out – they have become refugees, in as sense, of a different sort.

The neighborhood school is often the one institution still surviving in low-income neighborhoods and it has historically served as points of pride and community for families. If you had any doubt that these schools are important to their neighborhoods, you had only to listen to the thousands of parents who attended community meetings on school closings over the past few months. Despite their pleas, however, our new “education reformers” have chosen to close schools rather improve them, using the argument that we are in a time of public sector austerity and that we need to orient them to market forces.

This is what happens when leaders view schools using a corporate model rather than a community-based one. When CPS closed 50 neighborhood schools and slashed the budgets of those that remained, Chicago’s non-elected board addressed this issue with a top-down mindset that was ultimately divorced from the real-life reality on the ground. And so now we have it: thousands of students are now leaving their already devastated neighborhoods every day are forced to walk through battle zones in order to get to their schools.

Of course this phenomenon is not only restricted to our schools. In too many ways, our public policy is guided by the corporate goals of efficiency and profit over community and the greater good. While it is certainly true that many of our public institutions are bloated and inefficient and in need of reform, when we destroy them wholesale in this manner, we fail to reckon with the very real human cost of these actions. Even worse, when we privatize our public works, whether it is public housing, our health care system, or our prisons, we do more than simply turn lives into abstractions. We increasingly view human lives – and in some cases, human misery – as commodities to be profited from.

Whether we call this privatization or neo-liberalism whatever we choose to call it, I do believe it represents a very real form of institutional oppression. It may not be as obvious or as brutal as the oppression meted out by the Bashar Al-Assads of the world, but I submit it is a form of oppression nonetheless. Both stem from a view of our neighbors as somehow “other.” Both benefit from a more privileged people’s willingness to turn a blind eye. And most important, both forms of oppression affect the real lives of real people.

So what is there to be done? On an individual level, I think, one answer is very simple: we need to connect. We need to venture out of the hermetically sealed worlds we too often construct for ourselves and learn more about the people with whom we live – particularly those whose day-to-day reality is fundamentally different from our own.

Earlier this month, I read an article by a German journalist who was in Chicago to write about urban gun violence through a grant from the Pulitzer Center. It was fascinating to read the impressions of this European visitor from a Berlin, a city larger than Chicago but with a fraction of the homicides.

Here is how the journalist, Rieke Havertz, ended the article:

It is human nature to ignore Chicago’s gun violence as long as the shooting stays in the “bad” neighborhoods. Don’t take the “L” down south — that was the advice I always heard when I spoke about visiting less-fortunate neighborhoods.

I ignored the advice and nothing happened to me except that I got to know the city. I discovered that it’s not just money that needs to be thrown at these neighborhoods. They need economic opportunity, education, health care. They need a Chicago that is not a segregated city.

They need people who care. Take a different path, reach over the walls.

I know many JRC members who work and volunteer with in at-risk communities in Chicago and right here in Evanston – and I have learned a great deal from them over the years. I think it would behoove us all to not just to learn about these communities, but to create real connections, nurture real relationships. To meet and listen to those who live there. To relate to them as real people, not as charity cases to be helped or problems to be solved. To learn about their reality, their struggles, their needs, from them, not news reports or politicians or pundits.

We need to learn and act on an advocacy level as well. Here in Chicago, there is a remarkable grass-roots coalition that is shaping up and organizing on behalf of the at-risk communities in our city. In fact, polls show that 60% of Chicago’s citizens oppose the school closings and they are starting to make their voices and their presence heard in a major way. After the CPS’s announcement, many of us took to the streets for three straight days of marches in protest – and although the school closings and budget cuts are now a reality, they have galvanized a movement that is attracting a remarkable coalition – including growing numbers of young people.

But this movement has not grown up overnight – and it is not simply focused on the issue of public schools. It has in fact been building steadily over the years; it is the product of many community-based organizations mobilizing and organizing on behalf of the most vulnerable members of the greater Chicago community.

I’m proud to say here at JRC we are becoming increasingly active in this movement. I encourage you to find out more about our efforts and seriously consider lending us your support. Specifically speaking, I encourage to consider getting involved in our Labor Justice Task Force, our Immigrant Justice Task Force and to speak with JRC members who are currently exploring ways we can become active with Northside P.O.W.E.R., an institution-based people’s power organization with members on the Chicago’s North side and in North Shore Communities.

I have also personally been active with the wonderful organization Arise Chicago, an interfaith community organization that does important, critical local work on behalf of worker justice. (And of course, I would be derelict if I did not mention that we have many other active and vital Tikkun Olam Task Forces at JRC – I hope you will speak to JRC’s VP for Tikkun Olam and  learn how you can get involved in our ongoing social justice efforts.)

I also want to encourage us all to educate ourselves and find ways to act on a national level as well. Indeed, it is not an understatement to say that the at-risk populations in our country are currently vulnerable in ways we haven’t seen in decades. According to new data from the US Department of Agriculture, more than one in five American children face hunger, this at a time in which our Congress is considering cutting the SNAP program (aka food stamps) for more than 800,000 Americans who currently receive them but still do not get enough to eat or maintain only a barely adequate diet.

The crisis facing our food stamp program is a particularly critical issue at this very moment – and I would be extremely derelict if I devoted a sermon to our at-risk populations without mentioning this. According to a new report released just a few days ago by the Agriculture Department, food insecurity in our nation remains at a stubbornly high 14.5 percent. According to these statistics, one in five American children are currently facing hunger.

Thanks to the stimulus package, we’ve been able to address this issue through the SNAP program, which last year served 47 million Americans to meet their basic nutrition requirements. However next week, House Republicans, in an effort led by Representative Eric Cantor, will vote to cut $40 billion out of the food stamp program – an act that would literally force hundreds of thousands of Americans into food insecurity.

In regard to this bill, Rep. Jim McGovern made this very astute comment:

There are 50 million people in the United States of America who are hungry, 17 million are kids. It is something we all should be ashamed of, and the United States House of Representatives is about to make that worse. This is a big deal and my hope is that we’ll treat it as such and not just let it go by without a lot of discussion and debate because we’re all focused on Syria.

Now these cuts are unlikely to become law since the Senate would never pass them and President Obama would certainly never sign them. But the very fact that such a bill could even be voted on in the House is a clear sign that those advocating for the poor and the hungry in our country must remain incredibly vigilant. We simply cannot let our foreign policy discussions, however important, to eclipse these critical issues facing at-risk citizens here at home.

Every Yom Kippur, we recite our prayers in the first person plural. When we seek atonement, hope and healing for the New Year, we don’t do so for our own individual selves – we ask for these things on behalf of our entire community. I would claim that in this day and age it is getting harder and harder for us to connect with this aspect of our Yom Kippur prayers. Increasingly, it feels to me that we liturgical lip service to the concept of community. Too often it seems like we’re all living our parallel lives, without the sense that at the end of the day we’re all somehow in this together.

But in fact, we are. I do believe this sense of living separately from one another is itself the illusion. At the end of the day, our fates are intertwined. We’re very much mistaken if we believe that we’re somehow immune from risk. As we all know too well, the middle class is being squeezed and endangered in ways we haven’t witnessed in decades. Over the years and even now, there have been JRC members living on the verge of hunger and homelessness. These problems are not somewhere “over there” and in truth, they never really were. Perhaps it’s only our individualistic 21st century perspective that has changed.

So this Yom Kippur, I’m suggesting a recalibration of our spiritual perspective. To view the risk to the well-being of some members of our community as a risk to our own well-being. In a very real way, to own the danger and let go of our illusions of invulnerability. Otherwise, what do all of these prayers really mean? What do our lives really amount to if we cannot somehow see them as integrally connected to the lives of others, whether they live in Syria or the Southwest side of Chicago or in Evanston?

May this be the new year we let go of our illusions. May this be the year we decide to share the risks as well as the rewards.

May it be a rewarding year for us all.

(Click here to sign a petition that tells the House and Senate to put low-income families ahead of corporate welfare and to oppose all cuts to food stamps.)