Category Archives: Tisha B’Av

Your Safety is Continually in My Thoughts…

Last week I noted that we are currently in the midst of reading the seven Haftarot of Consolation that follow the Jewish communal mourning of the Tisha B’Av festival. Our prophetic portion this week comes from Isaiah 49:14-51:3 – a prophetic address that begins with these powerful words of comfort:

Can a mother forget her babe, or stop loving the child of her womb?
Even these could forget, but I could not forget you!
Indeed, I have inscribed you on the palms of my hands; your safety is continually in My thoughts.

It is not difficult at all to understand why these words were chosen to be among those that offer the Jewish people consolation in this seven week season. By specifically invoking the divine attribute of rachamim (“motherlove”), this week’s portion suggests that we never truly lose our childhood need for emotional attachment and safety. It also underscores the truth that children are among the most vulnerable members of society and it is thus our sacred duty to ensure their safety – particularly during times of conflict.

As last week, I’d like to take the lead from this season of our consolation and highlight the sacred work being done around the world to provide comfort and healing in the wake of trauma. Taking my cue from the opening words of this week’s portion, I want to introduce you to the good works of a joint Israeli-Palestinian effort called Project CHERISH (Child Rehabilitation Initiative for Safety and Hope.)

Project CHERISH is a multidisciplinary project that focuses on psychological and social rehabilitation created to address the trauma of Israeli and Palestinian children by helping them regain their confidence, their ability to function in daily life, and their hope for the future. (Project CHERISH is particularly notable for its unlikely project partners: the Israel Center for Treatment of Psychotrauma of Herzog Hospital, the Center for Development in Primary Health Care at Al Quds University and the Joint Distribution Committee.)

Wishing you Shabbat blessings of safety and hope…

Comfort in the Wake of Trauma

This evening begins Shabbat Nachamu (“The Shabbat of Consolation”), the Sabbath immediately following the festival of Tisha B’Av. Last week we highlighted our collective experience of pain and loss; beginning this week we begin the road to recovery through the consoling themes of the Haftarah portions chanted during the next several Shabbat services. These reminders will lead us into the High Holidays themselves – the quintessential Jewish expression of healing and hope.

In the wake of Tisha B’Av, Shabbat Nachamu comes to remind us that healing from trauma is not only possible, but inevitable – as long as we become active participants in the healing process. In a sense, it is not enough to affirm healing in our lives and our world: we need to admit that healing from pain and loss involves very real work. Yes, it is painful work, but it if we devote ourselves to it with a faith and commitment, it is truly sacred work.

This Shabbat Nachamu, I’m suggesting we learn about and support the sacred work of healing that is currently being done around the world by organizations that aid those who are traumatized in the wake of violence and war. Though there are many important national and international centers doing this work, I’d like to spotlight the Center for Mind-Body Medicine’s Global Trauma Relief Mission. The CMBM Global Trauma Relief Mission has remarkable global reach, treating victims of psychotrauma in such diverse locales as Kosovo, Israel, Gaza, Macedonia, Bosnia, in post – 9/11 New York and the post- Hurricane Katrina Gulf Coast region.

This Shabbat Nachamu and beyond, may we do all we can to bring healing and hope to a too-often traumatized world…

Soul Accounting on Tisha B’Av

One of the most important lessons I’ve ever learned about the holiday of Tisha B’Av came in Jerusalem during the summer of 1988. At a vigil sponsored by Shalom Achshav, one speaker (I wish I can remember who) compared Tisha B’Av to the Jewish High Holidays. During the latter, Jewish tradition requires Jews to do a Cheshbon Nefesh Prati (“personal moral accounting”); on Tisha B’Av, however, the Jewish people are commanded to undergo a Cheshbon Nefesh Leumi (“national/collective moral accounting”).

I’ve been thinking about that simple insight a great deal this year. Too often, I think, Tisha B’Av feels like a masochistic exercise in collective self pity – a numbing recitation of a long litany of woe that has befallen the Jewish people over the centuries. To a certain a extent this is certainly justified: more than any other holiday, Tisha B’Av puts the spiritual themes of grief and mourning firmly at the center. But I do believe we do the holiday – and ourselves – a great disservice if we only treat it exclusively as an expression of our communal Jewish pain and angst.

In the midst of the often overwhelming grief of this holiday, it is too easy to forget that Tisha B’Av also asks us to examine the collective responsibility we bear for the misfortunes that befall us. After all, the Rabbis hastened to remind us that the Jewish exile was mipnei chata’einu (“due to our sins”) and the destruction of the Second Temple was a result of the Jewish People’s sinat chinam (“baseless hatred”). In other words, the central question on Tisha B’Av is not “why do these horrible things always happen to us?” but rather, “how have we contributed to our misfortunes?”

Too many of us seem to feel that since we Jews have experienced more than our share of collective tragedy, that we are somehow given a free walk on this question. That to even suggest such a thing is tantamount to blaming the victim. Others choose to turn away from this question because of its troubling theological implications, rejecting outright the notion of a God who would punish in such a fashion.

Still, I believe that we ignore this question at our peril. At the end of the day, Tisha B’Av asks us to reject the notion that the Jewish People are only a victimized people; the passive recipients of injustices meted out against us from time immemorial. If anything, Tisha B’Av reminds us that we bear a collective moral responsibility – that what we do matters in the world, and that our actions have had very real consequences for us as a people. And so on Tisha B’Av we are asked to make a communal moral inventory so that we might better understand the part we play – wittingly or not – in our own history.

In this regard, there is no getting around the fact that there are important political implications to this holiday. Indeed, the questions we might ask about our collective responsibility are more than merely academic. Tisha B’Av demands this collective accounting: how have we contributed to the ongoing crises in our own country and around the world? How have we – as Jews, as Americans, as world citizens – sown the seeds of our own tragedy?

If we are truly able to find honest answers to questions such as these, I can’t help but believe that our collective mourning will eventually give way to a more hopeful future for us all.