During the past few weeks I have had a booth at the local Whole Foods sharing apples and honey and telling people about Panim Hadashot. People are actually excited to talk with a Rabbi in the market and the conversations have been exhilarating and fascinating. From these many encounters I have found it helpful to open with an explanation of the meaning of Panim Hadashot.
I tell people that the word in Hebrew means New Face or New Faces. The Talmud uses the term in reference to a newly married couple who are feted during the first seven days of marriage with parties. At these parties the 7 blessings, which were chanted under the Huppah, are chanted again and the joy and celebration is extended from the original wedding date. The Talmud requires that these parties can only happen if there is a minyan (a quota of 10 Jews) and 'Panim Hadashot' are present. A new face must be included who was not present at the wedding. I go on to interpret the meaning of the rabbinic law to people at the booth. The purpose of the requirement of Panim Hadashot is to extend the joy to others outside one's immediate circle of friends and family.
When I tell people this at the market, their eyes open wide and they smile. "What a beautiful tradition," people tell me. My opening causes a lot of people to tell their stories. One of the most common stories of the Jews is the inhospitality or cliquishness of synagogues. Other Jews are simply fascinated with a Jewish organization that emphasizes hospitality and the sharing of Shabbat and festivals around a table. Many non-Jews come to the booth and ask us about the food traditions. Many others ask about Panim Hadashot which leads to fascinating discussions about religion. Many of the non-Jews have Jewish friends and even family such as the young non-Jewish man wearing a T shirt from his cousin's Bar MItzvah.
The Whole Foods booth has taught me how much Jewish demographics have changed. Jews have fully integrated in Seattle. Many are intermarried, they do not socialize exclusively with Jews, and their idenities are complex in which Judaism is only a part of who they are. It has also taught me the value of educating non-Jews about the beautfiul traditions of Shabbat, festivals, and home traditions.
These conversations have clarified for me the contribution of Panim Hadashot to Jewish life. By making hospitality our primary value and goal we reverse a very negative view of Judaism held by many Jews. They view Jews and Judaism as clannish, standoffish, cliquish, and unfriendly. This perception is inaccurate in many cases, but I have learned that it is widely held among Jews who hesitate to affiliate or connect to organized Jewish life. That view is even common among affiliated Jews.
I started Panim Hadashot from an awareness of this blind spot in the organized community. I saw it as a pulpit rabbi when the most committed Jews were indifferent or even hostile to newcomers. I see the problem of cliquishness in most synagogues which unintentionally fall into becoming communities of closed circles, of committed cores with larger numbers of indifferent and disengaged members in the periphery. Most of all, I see the problem in the fact that most Jews do not even come close to seeing hospitality (hachnasat orchim) as a mitzvah.
So many of the Jews we meet at Whole Foods are surprised and excited to hear of a Jewish organization that is open and welcoming. One of the participants called us a "clique buster" and felt that Panim was the first Jewish organization that he would feel comfortable in. I would put it positively. The emerging core aim of our work is to restore hospitality as a mitzvah of living a Jewish life. It should not be the goal of an organization, but the personal commitment of every Jew. To make this so, not only involves instilling a more welcoming outlook in Jews, but a reappropriation of the practices of Jewish life most adapted for sharing. That is why I have emphasized the linking of Shabbat and hospitality for Shabbat is the great Jewish teaching and way of life that should be shared in all its beauty and greatness.
After all the other meaning of Panim Hadashot is Shabbat, for the Sabbath presents a "New Face" to us each week. It is also time for us to welcome it and share it with others.
Rabbi Dov Gartenberg
Wednesday, September 13, 2006
Monday, September 11, 2006
What 9/11 Did to Me
9/11 made me realize how traumatic events distort politics and community.
9/11 made me realize how deep the hatred was toward the United States, Israel, and the West.
9/11 made me realize how destructive human belief and action can potentially be.
9/11 made it much harder for me to explain the world to my children.
9/11 made it harder for me to teach the value of faith and devotion to God.
9/11 forced me to review how I conceived of God
9/11 distorted my relations with Muslims, creating an awkward religious dialogue in which repudiation played a greater role than attestations of faith.
9/11 made me realize that we would be sucked into violent wars while ignoring the greater challenge of global warming.
9/11 made me an apologist for religion when more and more people began to see it as toxic.
9/11 sobered my view of human nature, religion, and culture.
9/11 made me understand the concept and reality of the word, enemy.
9/11 made it harder to argue against the apocalyptics amongst us.
What did 9/11 Do to You?
9/11 made me realize how deep the hatred was toward the United States, Israel, and the West.
9/11 made me realize how destructive human belief and action can potentially be.
9/11 made it much harder for me to explain the world to my children.
9/11 made it harder for me to teach the value of faith and devotion to God.
9/11 forced me to review how I conceived of God
9/11 distorted my relations with Muslims, creating an awkward religious dialogue in which repudiation played a greater role than attestations of faith.
9/11 made me realize that we would be sucked into violent wars while ignoring the greater challenge of global warming.
9/11 made me an apologist for religion when more and more people began to see it as toxic.
9/11 sobered my view of human nature, religion, and culture.
9/11 made me understand the concept and reality of the word, enemy.
9/11 made it harder to argue against the apocalyptics amongst us.
What did 9/11 Do to You?
Thursday, September 7, 2006
The Jew as an Outsider
David Grossman, the Israeli novelist and essayist wrote this piece in the book I am Jewish:
Personal Reflections Inspired by the Last Words of Daniel Pearl. You might recall that Grossman lost his son in the last hour of this summer war with Hezbollah. This is an exquisite expression of Jewish identity through defiant alienation. I personally relate to this description even though my rabbinic training has made me a Jewish collectivist. This piece will be one of the study texts of the "Why Be Jewish" forums Panim Hadashot is holding on Rosh Hashannah and Yom Kippur afternoon. For more information go to www.panimhadashot.com.
For me, to be a Jew is to be an outsider. An outsider in relation to human situations in which a collective of any sort comes into being, composed of many who speak (or roar) in a single voice;
an outsider with that slight suspicion of whatever makes that collective possible;
with that sense of loneliness that takes hold of the individual in the presence of such a collective, even if he does not want-or is unable-to be part of it; with the feelings of uniqueness and election that accompany that loneliness;
with that trace of (not entirely comprehensible) pride that accompany those feelings, pained incessantly by the fact that that uniqueness and election place an invisible but real barrier between him and the others;
with the constant skepticismthat lies-or ought to lie-within regard to those feelings (which have turned, for the Jewish people, into the concept of "the chosen people"), because all too often it seems as if those feelings are nothing but a scab that has formed over the wound of loneliness, of the Jews tragic distinctiveness;
with the knowledge that this distinctiveness-and who knows whether it was imposed from the start on the Jews by others or whether the Jews chose and refined it-has made "the Jew" into an almost universal symbol of the absolute alien;
with pain at the fact that this attitude has caused the Jew and his history to become, in the eyes of humanity, a story that is larger than life, and therefore something that is not really part of life itself, something detached from the course of nature and history experienced by other nations.
To this I must add the sense of profound, instinctive, familial identification that I feel toward Jews throughout the generations. I share their fate, their way of thinking, their culture, their language, and their humor. But perhaps what I really identify with, more than anything else, is precisely that sense of loneliness, injury, and persecution, the feeling of being foreign in this world, ever anxious about the tenuousness of existence. But whenever I feel that by identifying this way as a Jew, I become part of this particular collective, the Jewish collective, I take a step back, and have some serious (and very Jewish) doubts about belonging to it.
Personal Reflections Inspired by the Last Words of Daniel Pearl. You might recall that Grossman lost his son in the last hour of this summer war with Hezbollah. This is an exquisite expression of Jewish identity through defiant alienation. I personally relate to this description even though my rabbinic training has made me a Jewish collectivist. This piece will be one of the study texts of the "Why Be Jewish" forums Panim Hadashot is holding on Rosh Hashannah and Yom Kippur afternoon. For more information go to www.panimhadashot.com.
For me, to be a Jew is to be an outsider. An outsider in relation to human situations in which a collective of any sort comes into being, composed of many who speak (or roar) in a single voice;
an outsider with that slight suspicion of whatever makes that collective possible;
with that sense of loneliness that takes hold of the individual in the presence of such a collective, even if he does not want-or is unable-to be part of it; with the feelings of uniqueness and election that accompany that loneliness;
with that trace of (not entirely comprehensible) pride that accompany those feelings, pained incessantly by the fact that that uniqueness and election place an invisible but real barrier between him and the others;
with the constant skepticismthat lies-or ought to lie-within regard to those feelings (which have turned, for the Jewish people, into the concept of "the chosen people"), because all too often it seems as if those feelings are nothing but a scab that has formed over the wound of loneliness, of the Jews tragic distinctiveness;
with the knowledge that this distinctiveness-and who knows whether it was imposed from the start on the Jews by others or whether the Jews chose and refined it-has made "the Jew" into an almost universal symbol of the absolute alien;
with pain at the fact that this attitude has caused the Jew and his history to become, in the eyes of humanity, a story that is larger than life, and therefore something that is not really part of life itself, something detached from the course of nature and history experienced by other nations.
To this I must add the sense of profound, instinctive, familial identification that I feel toward Jews throughout the generations. I share their fate, their way of thinking, their culture, their language, and their humor. But perhaps what I really identify with, more than anything else, is precisely that sense of loneliness, injury, and persecution, the feeling of being foreign in this world, ever anxious about the tenuousness of existence. But whenever I feel that by identifying this way as a Jew, I become part of this particular collective, the Jewish collective, I take a step back, and have some serious (and very Jewish) doubts about belonging to it.
Wednesday, September 6, 2006
Don't Trust Experts in Judasim
Judaism is huge. Even having a rabbinic education only gives you a partial understanding of Judaism. Its vastness and history are beyond the grasp of any individual. That is why it is so endlessly interesting. Beware of people who say they are experts in Judaism. They are lying.
The Mitzvah of Hospitality
The sages believed that the mitzvot of the Torah were there to act as counterweight to our natural tendencies. A mitzvah is by definition hard to do because it may go against our nature, our drives. The other day it dawned on me why Hachnasat Orchim-hospitality is a mitzvah. It is really hard to reach out to the other. As human beings we are naturally tribal, familial, and self centered. To regard and welcome the other you have to step out of your context and extend yourself.
When I was a rabbi of a shul, I always heard outsiders complain that the congregation was cliquish. It drove me crazy when I heard that criticism because I thought that hospitality is at the core of what it means to be a Jewish community. Yet in reality it isn't. Communities default into cliques and circles, like a full cup of tea that cannot absorb anymore. Yet the mitzvah of hospitality challenges the notion that we are full and cannot take in anymore. Welcoming and extending our hand to the other is something we are commanded to do. So the question becomes, how does one fulfill the mitzvah as a part of one's life? How is one intentional about the mitzvah?
When I was a rabbi of a shul, I always heard outsiders complain that the congregation was cliquish. It drove me crazy when I heard that criticism because I thought that hospitality is at the core of what it means to be a Jewish community. Yet in reality it isn't. Communities default into cliques and circles, like a full cup of tea that cannot absorb anymore. Yet the mitzvah of hospitality challenges the notion that we are full and cannot take in anymore. Welcoming and extending our hand to the other is something we are commanded to do. So the question becomes, how does one fulfill the mitzvah as a part of one's life? How is one intentional about the mitzvah?
Sunday, September 3, 2006
Emerging Sacred Communities
I just returned from an unusual gathering in New York City of a "Working Group of Jewish Emerging Sacred Communities". I was invited to participate by the organizers of the meeting, Synagogue 3000, a think tank based in Los Angeles dedicated to synagogue transformation. The staff at Synagogue 3K has followed the emergence of Panim Hadashot with great interest and have sought my participation in two meetings to share ideas and to bring together Jewish spiritual innovators across the country. I am honored to have been invited. I would like to share a bit of what I learned.
Ron Wolfson, the director of Synagogue 3000, offers this as their organizing principle: "The future of the Jewish community in America is directly connected to the effectiveness of synagogues in transforming the Jewish people. By "transforming," I refer to two things: (1) the spiritual transformation of Jewish individuals and families and (2) the physical transformation of the Jewish community through incentives to increase our numbers through population growth, outreach to unaffiliated Jews, and welcoming and encouraging of non-Jews in Jewish relationships and families to become Jewish and/or to raise their children as Jews.
Transformation is about changing people's lives. It is not about membership or affiliation. It is not about numbers. It is about transforming the spiritual lives of individuals, one at a time. It is about "forming" a Jewish identity through the experience of living in a sacred community."
Synagogue 3K set up the Emerging Sacred Communities group to explore the burgeoning of new and alternative communities and initiatives within the Jewish community. The participants were mostly Rabbis in their 20s and 30s who are starting new communities in cities around the country. Also participating were 3 Rabbis from Israel engaged in building new communities and approaches. The emerging communities represented at this gathering were diverse and hard to characterize. Some are attempting to create alternatives to conventional synagogues.
Some are trying to transform older synagogues into something else. Some like myself were creating completely different models distinct from synagogues. Some of these communities organized themselves around social justice causes, while others were working on revitalizing and reformulating Jewish prayer. There were representatives from all the major denominations and many who identified themselves as post-denominational. Everyone agreed that the current Jewish communal structure is in crisis and that the modern synagogue and congregational rabbinate is in a struggle for legitimacy and relevance among many Jews.
My colleague, Rabbi Rachel Nussbaum, participated in the conference as well representing the community she is leading, the Kavanah Cooperative. One way of getting a taste of the emerging responses would be to compare the two innovative approaches of the Kavanah Cooperative and our effort, Panim Hadashot-New Faces of Judaism. Kavanah, like a number of other initiatives around the country is attempting to form a new model of Jewish community. Like Ikar in Los Angeles, Kavanah eschews the label synagogue.
The uniqueness of Kavanah is the choice of the word, cooperative. One of the central aims of Kavanah as I understand it is to form an intentional community. In the business world, a cooperative is different than a conventional market. The PCC cooperative requires membership and fosters a commitment to organic or alternative foods. In the world of Jewish communal life, synagogues are not considered 'intentional communities' (even though it takes a lot of intention to join one) because they do not ask members to make more than financial commitments at the time of joining.
Kavanah is attempting to build strong community by asking members to commit to dedicating time to an array of mitzvot, social justice, study, prayer, or community building. Kavanah has also defined itself as non-denominational as opposed to affiliating with a movement. Its programming differs from a conventional synagogue by creating a wider array of choices and balance of communal activity. There are multiple points of entry and there are fewer barriers to participation. I am excited for Kavanah and support its emergence and growth.
Panim Hadashot, however, is a very different model than Kavanah. First, Panim Hadashot is not about building a single cohesive community. Our emphasis is strictly on offering people powerful and meaningful Jewish experiences of celebration and study and to share these with others. Once Jews are engaged or reengaged in Judaism there are many communities to choose from and we will help people navigate that choice. I conceived of Panim Hadashot as a bridge to the organized Jewish community, a context for people to celebrate and study and experience Judaism more directly and without barriers. We are deliberately non-denominational, so we can reach out to every kind of Jew and also serve the many non-Jews who are connected to Jews through marriage and family.
We are focused on bringing a living and vital Judaism to homes and offering intensive and relationship building celebrations and learning experiences. In Panim Hadashot the Rabbi functions as a teacher, mentor, coach, and connector. I reach out to anyone who is interested and I go to where they are, in their homes and among their friends and circles of relationships. I am not trying to gain members or build a specific community, but rather to engage people with Judaism and help each to develop a practice of hospitality of sharing a enlivened Judaism with others.
In the past few months we have expanded our programs to serve congregations and Jewish organizations. We offer a program that intensifies and strengthens the Shabbat home and table culture of the congregation. We help to make communties more hospitable, more spiritual, more integrated between the private and public sphere. So it might be best to summarize Panim Hadashot as a catalyst for Jewish community building which is a resource for everyone in our diverse community.
I think Seattle needs both Kavanah and Panim Hadashot. Kavanah offers Seattle a serious experiment in building a more intentional community, a Jewish collective with a distinctive focus and ideal. Panim Hadashot offers a way to reclaim a Jewish home life and path to a more engaging Judaism that makes one appreciate the many choices that the Jewish community offers. Together we are part of a fascinating change taking place in American Jewry. Our gathering in New York was an ongoing attempt to make sense of the very creative spiritual ventures growing around the country. I is thrilling to be part of this creative ferment.
Ron Wolfson, the director of Synagogue 3000, offers this as their organizing principle: "The future of the Jewish community in America is directly connected to the effectiveness of synagogues in transforming the Jewish people. By "transforming," I refer to two things: (1) the spiritual transformation of Jewish individuals and families and (2) the physical transformation of the Jewish community through incentives to increase our numbers through population growth, outreach to unaffiliated Jews, and welcoming and encouraging of non-Jews in Jewish relationships and families to become Jewish and/or to raise their children as Jews.
Transformation is about changing people's lives. It is not about membership or affiliation. It is not about numbers. It is about transforming the spiritual lives of individuals, one at a time. It is about "forming" a Jewish identity through the experience of living in a sacred community."
Synagogue 3K set up the Emerging Sacred Communities group to explore the burgeoning of new and alternative communities and initiatives within the Jewish community. The participants were mostly Rabbis in their 20s and 30s who are starting new communities in cities around the country. Also participating were 3 Rabbis from Israel engaged in building new communities and approaches. The emerging communities represented at this gathering were diverse and hard to characterize. Some are attempting to create alternatives to conventional synagogues.
Some are trying to transform older synagogues into something else. Some like myself were creating completely different models distinct from synagogues. Some of these communities organized themselves around social justice causes, while others were working on revitalizing and reformulating Jewish prayer. There were representatives from all the major denominations and many who identified themselves as post-denominational. Everyone agreed that the current Jewish communal structure is in crisis and that the modern synagogue and congregational rabbinate is in a struggle for legitimacy and relevance among many Jews.
My colleague, Rabbi Rachel Nussbaum, participated in the conference as well representing the community she is leading, the Kavanah Cooperative. One way of getting a taste of the emerging responses would be to compare the two innovative approaches of the Kavanah Cooperative and our effort, Panim Hadashot-New Faces of Judaism. Kavanah, like a number of other initiatives around the country is attempting to form a new model of Jewish community. Like Ikar in Los Angeles, Kavanah eschews the label synagogue.
The uniqueness of Kavanah is the choice of the word, cooperative. One of the central aims of Kavanah as I understand it is to form an intentional community. In the business world, a cooperative is different than a conventional market. The PCC cooperative requires membership and fosters a commitment to organic or alternative foods. In the world of Jewish communal life, synagogues are not considered 'intentional communities' (even though it takes a lot of intention to join one) because they do not ask members to make more than financial commitments at the time of joining.
Kavanah is attempting to build strong community by asking members to commit to dedicating time to an array of mitzvot, social justice, study, prayer, or community building. Kavanah has also defined itself as non-denominational as opposed to affiliating with a movement. Its programming differs from a conventional synagogue by creating a wider array of choices and balance of communal activity. There are multiple points of entry and there are fewer barriers to participation. I am excited for Kavanah and support its emergence and growth.
Panim Hadashot, however, is a very different model than Kavanah. First, Panim Hadashot is not about building a single cohesive community. Our emphasis is strictly on offering people powerful and meaningful Jewish experiences of celebration and study and to share these with others. Once Jews are engaged or reengaged in Judaism there are many communities to choose from and we will help people navigate that choice. I conceived of Panim Hadashot as a bridge to the organized Jewish community, a context for people to celebrate and study and experience Judaism more directly and without barriers. We are deliberately non-denominational, so we can reach out to every kind of Jew and also serve the many non-Jews who are connected to Jews through marriage and family.
We are focused on bringing a living and vital Judaism to homes and offering intensive and relationship building celebrations and learning experiences. In Panim Hadashot the Rabbi functions as a teacher, mentor, coach, and connector. I reach out to anyone who is interested and I go to where they are, in their homes and among their friends and circles of relationships. I am not trying to gain members or build a specific community, but rather to engage people with Judaism and help each to develop a practice of hospitality of sharing a enlivened Judaism with others.
In the past few months we have expanded our programs to serve congregations and Jewish organizations. We offer a program that intensifies and strengthens the Shabbat home and table culture of the congregation. We help to make communties more hospitable, more spiritual, more integrated between the private and public sphere. So it might be best to summarize Panim Hadashot as a catalyst for Jewish community building which is a resource for everyone in our diverse community.
I think Seattle needs both Kavanah and Panim Hadashot. Kavanah offers Seattle a serious experiment in building a more intentional community, a Jewish collective with a distinctive focus and ideal. Panim Hadashot offers a way to reclaim a Jewish home life and path to a more engaging Judaism that makes one appreciate the many choices that the Jewish community offers. Together we are part of a fascinating change taking place in American Jewry. Our gathering in New York was an ongoing attempt to make sense of the very creative spiritual ventures growing around the country. I is thrilling to be part of this creative ferment.
Monday, August 14, 2006
Prayer and the High Holidays
Services for the Ambivalent:Exploring Prayer and Jewish Spirituality for God-Challenged People
Go to www.panimhadashot.com to see our high holiday offerings.
I have had a lot of laughs and acknowledgment over the use of "God-Challenged people". I decided to offer these services as a bow to truth. The services of the high holidays are not only long, they are extraordinarily difficult to understand and to endure. The great majority of Jews today struggle to make sense of these prayers. And even if one has a mastery of the Hebrew and parts of the liturgy, the theology of the siddur presents a huge challenge to a thoughtful person.
For years during my time in the pulpit I would watch people come in for their hour and half and then check out when the sermon, or the shofar blowing, or the yizkor ended. How could there be a 'service' which acknowledged these challenges. I knew that most of these people did not relate to the prayers or did not have the education, skilll, or motivation to crack through their meaning. Is it possible to present a service which has depth but addresses the spiritual, religious, and cultural obstacles that these services present.
The Services for the Ambivalent are an attempt to do this. Here is what I plan to do.1. Simplify and Shorten. Most services are too ornate, complex. I want to get to core prayers, not overwhelm people with liturgy.2. Study and Explore. Use time during services to explore meaning, tradition, issues that arise from prayers.3. Debate and Reflect. Allow people to express doubt and debate the assertions and assumptions of the liturgy. People should be able to raise hard questions.4. Reaffirm and Reconsider: How can prayer become meaningful? Is there a way to reframe it that makes sense in people's spiritual lives? Can people come away with a respect for the spiritual attempts of the rabbis to address the issue of standing before God?
One of the key things that I will introduce at these services is making a sharp distinction between the Shema and the Amidah. I will treat them as two different types of experience. These two core sections of the Mahzor (HH prayerbook) follow one another, but in reality they are two completely different forms of religious expression. Understanding this is critical to appreciating the spiritual aims of Jewish prayer.
Why are these services free? A few years ago a woman told me that she never goes to synagogue because she refuses to pay to pray. I understand all the justifications for collecting funds and issuing tickets for the HH. Institutions have to survive. But maybe there is another way to address instituional survival without sullying prayer.
Prayer is first a matter of the heart. It is an approach, a petition. An entrance fee renders prayer a commodity, a protected resource. The issue is not so much money, but when money comes into it. The giving of funds should come as a form of gratitude for the opportunity to pray. First there is an invitation to pray and to gather as community. It is only after we have had the opportunity to do this that we may consider the material means to help sustain the community.
Go to www.panimhadashot.com to see our high holiday offerings.
I have had a lot of laughs and acknowledgment over the use of "God-Challenged people". I decided to offer these services as a bow to truth. The services of the high holidays are not only long, they are extraordinarily difficult to understand and to endure. The great majority of Jews today struggle to make sense of these prayers. And even if one has a mastery of the Hebrew and parts of the liturgy, the theology of the siddur presents a huge challenge to a thoughtful person.
For years during my time in the pulpit I would watch people come in for their hour and half and then check out when the sermon, or the shofar blowing, or the yizkor ended. How could there be a 'service' which acknowledged these challenges. I knew that most of these people did not relate to the prayers or did not have the education, skilll, or motivation to crack through their meaning. Is it possible to present a service which has depth but addresses the spiritual, religious, and cultural obstacles that these services present.
The Services for the Ambivalent are an attempt to do this. Here is what I plan to do.1. Simplify and Shorten. Most services are too ornate, complex. I want to get to core prayers, not overwhelm people with liturgy.2. Study and Explore. Use time during services to explore meaning, tradition, issues that arise from prayers.3. Debate and Reflect. Allow people to express doubt and debate the assertions and assumptions of the liturgy. People should be able to raise hard questions.4. Reaffirm and Reconsider: How can prayer become meaningful? Is there a way to reframe it that makes sense in people's spiritual lives? Can people come away with a respect for the spiritual attempts of the rabbis to address the issue of standing before God?
One of the key things that I will introduce at these services is making a sharp distinction between the Shema and the Amidah. I will treat them as two different types of experience. These two core sections of the Mahzor (HH prayerbook) follow one another, but in reality they are two completely different forms of religious expression. Understanding this is critical to appreciating the spiritual aims of Jewish prayer.
Why are these services free? A few years ago a woman told me that she never goes to synagogue because she refuses to pay to pray. I understand all the justifications for collecting funds and issuing tickets for the HH. Institutions have to survive. But maybe there is another way to address instituional survival without sullying prayer.
Prayer is first a matter of the heart. It is an approach, a petition. An entrance fee renders prayer a commodity, a protected resource. The issue is not so much money, but when money comes into it. The giving of funds should come as a form of gratitude for the opportunity to pray. First there is an invitation to pray and to gather as community. It is only after we have had the opportunity to do this that we may consider the material means to help sustain the community.
Thursday, August 10, 2006
Weekly Emessage from Rabbi Dov Gartenberg 8-10-06
Weekly Emessage sent with Panim Enewsletter 8-10-06. You may sign up to receive this on our website: www.panimhadashot.com.
In this E-Newsletter I wanted to give our readers specific recommendations about responding to the recent crisis in Israel and to the shooting at the Jewish Federation in Seattle. I also want to let you know about Panim Hadashots upcoming plans.
Helping Victims of the Seattle Jewish Federation Shooting: A special fund has been established to help the victims of the shooting at the Jewish Federation Seattle headquarters. The funds will be used to benefit direct and indirect victims and their family members including medical assistance and psychological counseling, and necessary personal expenses incurred as a result of this hate crime, as well as rehabilitation, repairs or security enhancements to Federations facilities.
Please make checks payable to:Jewish Community Federation ofSan Francisco - Seattle Victims FundAddress: Jewish Community Federation of San Francisco,the Peninsula, Marin & Sonoma Counties121 Steuart StreetSan Francisco, CA 94105
Support for the Beleaguered Residents of Northern Israel: Many people have asked me for guidance on the best way to help Israelis who are suffering from the daily missile barrages in Northern Israel. There are many organizations seeking funding, and many of them are worthy. After considerable reflection, I felt that the best way to help is to donate to the Israel Emergency Campaign 2006 under the auspices of the United Jewish Communities. I am confident that this fund will get resources to those most affected by the war.
Many people forget that this war was unexpected. The new Israeli government was poised to address social disparities and social economic problems. However, the effort to secure Israels Northern border has diverted funds and attention away from these efforts.Furthermore, as in all wars, it is the poor, the disabled and the vulnerable who suffer most. Many of these people cannot work, or adequately protect themselves. I believe that the Emergency Fund will be most effective in addressing the needs of these populations and communities. I encourage charitable donations to organizations helping innocent civilians on the Lebanese side. The ICRC is working both in Israel and in Lebanon to aid those innocents caught up in the conflagration. This organization is strictly humanitarian and it provides immediate and direct aid to those in need.
Panims High Holiday Packet and registration is now available on our website. I am excited about our High Holiday initiative. We are attempting to create a more multi dimensional spiritual experience which incorporates festive meals, learning, dialogue, and outdoor experiences. You may come to part of it or all of it. You may spend some time at your synagogue and some with us. Or this may be the alternative approach you have been hoping for. In any case, try it out. Please be mindful that you must register. Because our learning programs and services are free I suggest registering asap. I also welcome input and suggestions about the program.
Shabbat around Seattle: During the next week, we will be doing a push to sign up hosts for Shabbat around Seattle. If you are interested in hosting, please contact me at rabbidov@panimhadashot.com
If you have not already, become a friend of Panim Hadashot. We need your support to do the great things we are doing.
Shalom, Rabbi Dov Gartenberg
In this E-Newsletter I wanted to give our readers specific recommendations about responding to the recent crisis in Israel and to the shooting at the Jewish Federation in Seattle. I also want to let you know about Panim Hadashots upcoming plans.
Helping Victims of the Seattle Jewish Federation Shooting: A special fund has been established to help the victims of the shooting at the Jewish Federation Seattle headquarters. The funds will be used to benefit direct and indirect victims and their family members including medical assistance and psychological counseling, and necessary personal expenses incurred as a result of this hate crime, as well as rehabilitation, repairs or security enhancements to Federations facilities.
Please make checks payable to:Jewish Community Federation ofSan Francisco - Seattle Victims FundAddress: Jewish Community Federation of San Francisco,the Peninsula, Marin & Sonoma Counties121 Steuart StreetSan Francisco, CA 94105
Support for the Beleaguered Residents of Northern Israel: Many people have asked me for guidance on the best way to help Israelis who are suffering from the daily missile barrages in Northern Israel. There are many organizations seeking funding, and many of them are worthy. After considerable reflection, I felt that the best way to help is to donate to the Israel Emergency Campaign 2006 under the auspices of the United Jewish Communities. I am confident that this fund will get resources to those most affected by the war.
Many people forget that this war was unexpected. The new Israeli government was poised to address social disparities and social economic problems. However, the effort to secure Israels Northern border has diverted funds and attention away from these efforts.Furthermore, as in all wars, it is the poor, the disabled and the vulnerable who suffer most. Many of these people cannot work, or adequately protect themselves. I believe that the Emergency Fund will be most effective in addressing the needs of these populations and communities. I encourage charitable donations to organizations helping innocent civilians on the Lebanese side. The ICRC is working both in Israel and in Lebanon to aid those innocents caught up in the conflagration. This organization is strictly humanitarian and it provides immediate and direct aid to those in need.
Panims High Holiday Packet and registration is now available on our website. I am excited about our High Holiday initiative. We are attempting to create a more multi dimensional spiritual experience which incorporates festive meals, learning, dialogue, and outdoor experiences. You may come to part of it or all of it. You may spend some time at your synagogue and some with us. Or this may be the alternative approach you have been hoping for. In any case, try it out. Please be mindful that you must register. Because our learning programs and services are free I suggest registering asap. I also welcome input and suggestions about the program.
Shabbat around Seattle: During the next week, we will be doing a push to sign up hosts for Shabbat around Seattle. If you are interested in hosting, please contact me at rabbidov@panimhadashot.com
If you have not already, become a friend of Panim Hadashot. We need your support to do the great things we are doing.
Shalom, Rabbi Dov Gartenberg
Monday, August 7, 2006
Why Be Jewish in a Time of Danger
This passage is a continuation of reflections on Jewish Identity. Panim Hadashot's theme for our High Holiday program is "Why Be Jewish?" Please go to www.panimhadashot.com to see the schedule.
The Rabbis make a distinction between temporal matters and eternal matters: Hayei Sha'ah and Hayei Olam Haba. These days of summer 2006 throw us back into the mode of Hayei Sha'ah. The war in Israel and Lebanon, the shooting at the Jewish federation here in Seattle consume our attention and our anxiety. Being concerned with Hayei Sha'ah is not bad, in fact it is necessary for survival. The state of 'hayei sha'ah' is a physical concern for safety and the fear of danger. I hear many people express fear for Israel's existence. I hear others talk about concern for their safety at a time of when anti-semitism and anti-Zionism appears to be much more widespread.
Leon Wieseltier writes that "Identity in bad times is not like identity in good times.... And those qualities of identity that seem vexing and impoverishing in good times-the soldierliness and the obsession with solidarity, the renunciation of individual development in the name of collective development, the reliance on symbolic action, the belief in the cruelty of the world and the eternity of struggle-are precisely the qualities that provide social and psychological foundations of resistance. For this reason it is impertinent to address the criticism of identity to those whose existence is threatened."
At times like these many Jews with uncertain identity or commitment find themselves returning to the Jewish people. Identity is awakened and a sense of purpose is found. "In every generation someone has arisen to destroy us." is a famous line from the Passover Haggadah. It is an old Jewish survival mechanism that turns hostility from outside into community on the inside.
As a rabbi and educator I personally have difficulty using this narrative to turn a Jew from a latent identity to an active and committed association with other Jews. I undertand its power and necessity. However, I remain convinced that Jewish identity is ultimately nourished by that aspect of Judaism that is Hayei Olam Haba-the eternal dimension of the Jewish teacihng and living. I resist relying on a negative definition of being Jewish. I seek a positive understanding of Judaism that inspires me to live its wisdom and also to sacrifice in its name. That is the reason for asking the question of "Why Be Jewish?" What is it that makes Judaism wise and enduring? How is it a precious legacy that is worth defending?
People are now dying on behalf of the Jewish people. Many are sacrificing their lives and their property to defend the right of the Jewish people to have a state. I support this sacrifice and participate in it. But my main focus is to help people in America to build a firmer foundation for what it means to be a Jew. This project is important even when the demands of the hour-Hayei Sha'ah-are so pressing.
The Rabbis make a distinction between temporal matters and eternal matters: Hayei Sha'ah and Hayei Olam Haba. These days of summer 2006 throw us back into the mode of Hayei Sha'ah. The war in Israel and Lebanon, the shooting at the Jewish federation here in Seattle consume our attention and our anxiety. Being concerned with Hayei Sha'ah is not bad, in fact it is necessary for survival. The state of 'hayei sha'ah' is a physical concern for safety and the fear of danger. I hear many people express fear for Israel's existence. I hear others talk about concern for their safety at a time of when anti-semitism and anti-Zionism appears to be much more widespread.
Leon Wieseltier writes that "Identity in bad times is not like identity in good times.... And those qualities of identity that seem vexing and impoverishing in good times-the soldierliness and the obsession with solidarity, the renunciation of individual development in the name of collective development, the reliance on symbolic action, the belief in the cruelty of the world and the eternity of struggle-are precisely the qualities that provide social and psychological foundations of resistance. For this reason it is impertinent to address the criticism of identity to those whose existence is threatened."
At times like these many Jews with uncertain identity or commitment find themselves returning to the Jewish people. Identity is awakened and a sense of purpose is found. "In every generation someone has arisen to destroy us." is a famous line from the Passover Haggadah. It is an old Jewish survival mechanism that turns hostility from outside into community on the inside.
As a rabbi and educator I personally have difficulty using this narrative to turn a Jew from a latent identity to an active and committed association with other Jews. I undertand its power and necessity. However, I remain convinced that Jewish identity is ultimately nourished by that aspect of Judaism that is Hayei Olam Haba-the eternal dimension of the Jewish teacihng and living. I resist relying on a negative definition of being Jewish. I seek a positive understanding of Judaism that inspires me to live its wisdom and also to sacrifice in its name. That is the reason for asking the question of "Why Be Jewish?" What is it that makes Judaism wise and enduring? How is it a precious legacy that is worth defending?
People are now dying on behalf of the Jewish people. Many are sacrificing their lives and their property to defend the right of the Jewish people to have a state. I support this sacrifice and participate in it. But my main focus is to help people in America to build a firmer foundation for what it means to be a Jew. This project is important even when the demands of the hour-Hayei Sha'ah-are so pressing.
Thursday, August 3, 2006
The War Spills Over
The day I came back from Israel a demented, hateful man shot up the Jewish Federation in Seattle. He killed one employee and wounded five others. One of them is still struggling to survive and appears to have long term injuries. The civic and religious communities here are still in shock. People are asking how this could happen here, especially in a city which is famous for its tolerance. The response of the wider community, however, was impressive and very reassuring. Despite the tragedy there is a sense that the community will not let hateful acts destroy our civic virtues. Along with so many others I pray for the recovery of those who are injured. I want to thank the staff and leadership at the federation for their courage and persistance in a very difficult time. Thank you to the communal leaders, especially the mayor, Greg Nichols, for coming to the support of the Jewish community in its time of distress.
The women who died in the incident, Pam Waechter, was a very lovely person who was an exemplar of Jewish outreach. We shared a commitment to this type of work in the community. Pam was called a matyr in the eulogies. I don't think most people who choose to become Jewish professionals or volunteers, and those who choose do outreach work think about becoming matyrs. But I suppose we need to ask ourselves if we understand the dangers of being 'public Jews', serving the community in a way that exposes us as 'soft targets' for terrorists or deranged hateful persons.
Jews in other communities, the Jews of Argentina come to mind, have been much more exposed over this issue. Our tragedy here made me think a lot about the horrific bombing in Buenos Airies of the equivalent of the Jewish Federation in which 85 people died. The perpetrators have never been caught. In Argentina and in many other countries, serving the Jewish community is a commitment that exposes you to danger. The incident in Seattle brings us a bit closer to our fellow Jews around the world.
Now we have to think like them about our readiness to risk our lives for our purpose driven work. Maybe we are back to a time when to do Jewish outreach to assimilated Jews would mean having to work to confront the exposure to danger question. I know that some Jews hide, for fear of persecution or exposure to hatred. Who wants to be hated, especially a hatred that seems so infathomable and so irrational? What do you say to people to motivate them to explore Judaism. Or sometimes we do the opposite.
We sell Judaism because just to be a Jew is to be a heroic soldier standing up to all this hatred and persecution. Either way, antisemitism and hatred of Jews, seems to be a catalyst in standing up or hiding for many Jews. While I was in Israel a planeload of French Jews came to Ben Gurion to make aliyah. The war in the North had been raging for over a week. The immigrants were interviewed on Israeli TV in an impressive display of idealism and love of the Jewish people. The commentator kept on asking, "Aren't you crazy for coming here." He kept on repeating the comment.
Pam Waechter was a convert. Like every convert, I am sure she was asked about her awareness of the hatred of Jews and antisemitism. Converts, new immigrants to Israel, the loners in the Israeli army who come to defend Israel without the support of family are all impressive people. They sign on knowing the dangers. Other Jews think they are crazy. Maybe it is worth exploring why people become passionate about being Jewish despite the risks. Thank God for those crazy Jews who love the Jewish people.
The women who died in the incident, Pam Waechter, was a very lovely person who was an exemplar of Jewish outreach. We shared a commitment to this type of work in the community. Pam was called a matyr in the eulogies. I don't think most people who choose to become Jewish professionals or volunteers, and those who choose do outreach work think about becoming matyrs. But I suppose we need to ask ourselves if we understand the dangers of being 'public Jews', serving the community in a way that exposes us as 'soft targets' for terrorists or deranged hateful persons.
Jews in other communities, the Jews of Argentina come to mind, have been much more exposed over this issue. Our tragedy here made me think a lot about the horrific bombing in Buenos Airies of the equivalent of the Jewish Federation in which 85 people died. The perpetrators have never been caught. In Argentina and in many other countries, serving the Jewish community is a commitment that exposes you to danger. The incident in Seattle brings us a bit closer to our fellow Jews around the world.
Now we have to think like them about our readiness to risk our lives for our purpose driven work. Maybe we are back to a time when to do Jewish outreach to assimilated Jews would mean having to work to confront the exposure to danger question. I know that some Jews hide, for fear of persecution or exposure to hatred. Who wants to be hated, especially a hatred that seems so infathomable and so irrational? What do you say to people to motivate them to explore Judaism. Or sometimes we do the opposite.
We sell Judaism because just to be a Jew is to be a heroic soldier standing up to all this hatred and persecution. Either way, antisemitism and hatred of Jews, seems to be a catalyst in standing up or hiding for many Jews. While I was in Israel a planeload of French Jews came to Ben Gurion to make aliyah. The war in the North had been raging for over a week. The immigrants were interviewed on Israeli TV in an impressive display of idealism and love of the Jewish people. The commentator kept on asking, "Aren't you crazy for coming here." He kept on repeating the comment.
Pam Waechter was a convert. Like every convert, I am sure she was asked about her awareness of the hatred of Jews and antisemitism. Converts, new immigrants to Israel, the loners in the Israeli army who come to defend Israel without the support of family are all impressive people. They sign on knowing the dangers. Other Jews think they are crazy. Maybe it is worth exploring why people become passionate about being Jewish despite the risks. Thank God for those crazy Jews who love the Jewish people.
Wednesday, August 2, 2006
A Jewish Community Gathering for Healing
After the tragedy....
Now is the time to come together as a community to begin the healing process and prepare to move forward.
"Hiney ma tov u-manayim shevet achim gam yachad"
"How good and how pleasant it is for all brethern to dwell together in unity."
Wednesday, August 2nd 2006
5pm-6pm
Temple De Hirch Sinai
1511 East Pike Street, Seattle
The Jewish Federation of Seattle invites you to join them in a community for an hour of readings, remembering, and a renewal of hope.
For questions contact Lisa Schultz Golden, Jewish Family Services at 206-461-3240.
In observance of Tisha B'Av the service will conclude within an hour.
Now is the time to come together as a community to begin the healing process and prepare to move forward.
"Hiney ma tov u-manayim shevet achim gam yachad"
"How good and how pleasant it is for all brethern to dwell together in unity."
Wednesday, August 2nd 2006
5pm-6pm
Temple De Hirch Sinai
1511 East Pike Street, Seattle
The Jewish Federation of Seattle invites you to join them in a community for an hour of readings, remembering, and a renewal of hope.
For questions contact Lisa Schultz Golden, Jewish Family Services at 206-461-3240.
In observance of Tisha B'Av the service will conclude within an hour.
Tuesday, August 1, 2006
The Joys of the Sabbath Table: Sabbath Gatherings to Learn the Home Traditions
The foundation of a joyful Jewish life takes place around the home table. Yet many Jews have lost the traditions and customs that make the Sabbath table a place for good food, engaging company, thoughtful conversation, and contagious song. Join Rabbi Gartenberg for this monthly opportunity to learn Sabbath home traditions and to build the foundation for a joyful Sabbath celebrations at your home. Children are welcome. Please rsvp: at 1 877 –Midrash (877-643-7274) or write rabbidov@panimhadashot.com. This will be potluck so think of a dairy/parve dish you would like to bring.
This gathering will take place at Rabbi Dov’s home at 3827 NE 90th St. Seattle, WA 98115
on Saturday, August 5, 2006, 4:30 – 6:30pm
This gathering will take place at Rabbi Dov’s home at 3827 NE 90th St. Seattle, WA 98115
on Saturday, August 5, 2006, 4:30 – 6:30pm
Monday, July 31, 2006
Steadfastness in the Face of Crisis: A Shabbat Morning Gathering
Steadfastness in the Face of Crisis: A Shabbat Morning Gathering
Shabbat Morning 10am to 12 noon
Panim Hadashot Beit Midrash, 3827 NE 90th St. Seattle, WA 98115
Join Rabbi Dov Gartenberg for a special Shabbat morning gathering of study and discussion about the current world crisis generated by the war in the Middle East and the recent shooting at the Jewish Federation in Seattle. Rabbi Gartenberg just returned from a month of intensive study in Israel at the Shalom Hartman Institute. Rabbi Gartenberg will share some of the learning from his visit and will share his perceptions of what is happening in Israel. We will devote a period of time for prayer and reflection while addressing the emotional-spiritual challenges of facing a world in chaos and uncertainty. There will be light refreshment served at the conclusion of the gathering at noon.
Please be so kind to rsvp by writing to rabbidov@panimhadashot.com or call 877 Midrash.
Shabbat Morning 10am to 12 noon
Panim Hadashot Beit Midrash, 3827 NE 90th St. Seattle, WA 98115
Join Rabbi Dov Gartenberg for a special Shabbat morning gathering of study and discussion about the current world crisis generated by the war in the Middle East and the recent shooting at the Jewish Federation in Seattle. Rabbi Gartenberg just returned from a month of intensive study in Israel at the Shalom Hartman Institute. Rabbi Gartenberg will share some of the learning from his visit and will share his perceptions of what is happening in Israel. We will devote a period of time for prayer and reflection while addressing the emotional-spiritual challenges of facing a world in chaos and uncertainty. There will be light refreshment served at the conclusion of the gathering at noon.
Please be so kind to rsvp by writing to rabbidov@panimhadashot.com or call 877 Midrash.
Forum: What are the Long Range Implications of the crisis in Israel-Lebanon?
Forum: What are the Long Range Implications of the crisis in Israel-Lebanon? Rabbi Dov Gartenberg and Michael Newman
Sunday Morning, Sunday, August 6, 2006 10-11:30am
Panim Hadashot Beit Midrash3827 NE 90th St. Seattle, WA 98115
The events in Israel and Lebanon threaten world stability and seem to portend a new turn in the 60 year old Israeli-Arab conflict. Come join a thoughtful discussion on a complex and important topic.
Michael Newman is a close reader of the situation of the Middle East. He has taught adults, college, and high school students about the history of Israel and the Middle East Conflict. Rabbi Dov Gartenberg has just returned from a month in Israel where he was a fellow at the Hartman Institute in Jerusalem. He will bring perspectives on the recent crisis and a longer view from his broad knowledge of Jewish history.
Please rsvp with Rabbi Gartenberg at rabbidov@panimhadashot.com or call 1877 Midrash.
Sunday Morning, Sunday, August 6, 2006 10-11:30am
Panim Hadashot Beit Midrash3827 NE 90th St. Seattle, WA 98115
The events in Israel and Lebanon threaten world stability and seem to portend a new turn in the 60 year old Israeli-Arab conflict. Come join a thoughtful discussion on a complex and important topic.
Michael Newman is a close reader of the situation of the Middle East. He has taught adults, college, and high school students about the history of Israel and the Middle East Conflict. Rabbi Dov Gartenberg has just returned from a month in Israel where he was a fellow at the Hartman Institute in Jerusalem. He will bring perspectives on the recent crisis and a longer view from his broad knowledge of Jewish history.
Please rsvp with Rabbi Gartenberg at rabbidov@panimhadashot.com or call 1877 Midrash.
Reflections on a Thirty Two Year Old Relationship
Reflections on a Thirty Two Year Old Relationship
Over thirty-two years I have come to Israel, to study, to live, to teach, and to celebrate. Each time I have come, Israel presents itself anew. Each time I came, my love and commitment to Israel deepened. Over this time Israelbecame familiar to me, it was almost like home. I would spend more time with my friends and family than touring. I saw them change as well over this time.
In 1974, I came to Israel as a twenty year old to study at the Hebrew University for my junior year. I came in the summer, following the Yom Kippur War. My first experience of Israel was as a people suffering the agonizing pain from nearly losing a war. Over three thousand soldiers died despite a late and impressive victory. Many students who served in the reserves had died or had been wounded. Their absence was palpable at the university. The survivors were somber and subdued.
I came back in the summers of 1977 to 1980 as head counselor for a high school program from Los Angeles. These were times of change and hope in Israel. The opposition Likud came to power after 29 years in the opposition. Soon afterwards, Anwar Sadat decided to come to Jerusalem.
The country entered a euphoric phase with the hope of peace with Egypt. I recall those hopeful times in Israel, the beginning of a peace movement. At the same time with the support of the Likud government settlements began to grow in Judah, Shomrom, and Gaza (as the West Bank was called by the government). The settlers were young and idealisticand captured the imagination of Israelis. A few people began to warn about the impact of the settler policy, but few heeded it. There were dramatic terrorist attacks from the PLO, but they were sporadic and did not paralyze the country.
I came to live for a year of rabbinical school during the year of 1979-1980. I recall traveling to Egyptduring Passover. Travel for Israeli and American tourists had opened up that year. My trip to Luxor and Cairo was remarkable. I experienced the warm hospitality of Egyptians and felt a sense of greater optimism from most of the people I met. Also on that trip I met the first Islamic fundamentalists, students at an Islamic University in Cairo.
They came to hear a talk by Richard Murphy, a diplomat from the state department. One student from Lebanon told me bluntly that Islamic law could not tolerate a non-Islamic entity in a land formerly under Islamic rule. He promised me that the Jews would live more happily under a Muslim state in Palestinethan under a corrupt, Westernized rule of the Zionists. I thought he was a kook. This was a couple years after the Iranian revolution and I did not yet appreciate the growing Islamic fundamentalism emerging in the Arab countries.
I came back for extended visits in 1984 and 1988. These years I remember as times of growth in Israel. The Russian and the Ethiopian aliyah were beginning to take place. There were wars too, Israel was in Lebanon where it threw out the PLO, but soon got mired in a war of attrition which lasted 18 years. In 1988, I came during the first Intifada. On all my previous visits it was easy to go into the West Bank, to visit Hevron, to stop in the Arab markets or towns. But I did not go during that summer. From that point on the West Bank became foreign to me, partly out of choice, partly out of security. The settler movement was politically powerful and insisted on large resources to fuel its growth. I despised Ariel Sharon who gave the settlers power and influence. Israel was a politically divided country and I identified with the burgeoning peace movement.
During late 80s and early 90s, I came over to Israel on periodic summers, beginning my association with the Hartman Institute. I would come over for two weeks of intensive study and was brought up to date on Israeli culture and politics. I missed the gulf war when Israelis were confined to their sealed rooms to protect themselves againstthe threats of Sadam Hussein. The beginnings of a peace process were stirring, but it was slow. More and more Russians were coming and the country was changing.
My family and I came over to Israel during the year 1994-5 as the Oslopeace process began to be implemented. I recall the year as being a hopeful time, yet over the time of our stay, we felt growing suspicion and opposition to the process. Three were dramatic suicide bus bombings by Hamas, whichopposed the process. The settler movement began to organize against the accords and by the time we left Rabin and his government were vilified in posters and in public places. Oslowas extremely divisive in Israel and there was a great deal of intense political debate and struggle. A few months after we left Rabin was assassinated as this debate reached a boil.
I continued to visit Israel during summer visits to the Hartman Institute in the late 90s. These were seesaw years as a labor government of Barak replaced a right wing administration of Netanyahu. The pace of political change seemed to get faster. Israel was prospering. Israelis would talk about being independent from American Jews. The settlements continued to grow and to exert their political clout. Barak's victory sped up political change. I remember this brief period as a peaceful one. Israelis wanted out of Lebanonand Barak got them out after 18 years in a unilateral withdrawal. The peace process was heating up and moving toward a final agreement. I remember this time as one of growing hope.
When I returned for several extended visits staring in the summer of 2003 I found a very different country. For three years the 2nd Intifada had ravaged the Palestinian and Jewish population. I came toward the end of the crisis when Israel had launched operation Defensive Shield and had severely weakened the Palestinian terrorist organizations. The West Bankfence was being erected and it had reduced the incidents of suicide bombers. But with the death toll diminishing the hope index was at an all time low. My Israeli friends despaired of a peace partner. During this time a new idea emerged, Unilateralism. In the name of preserving a Jewish demographic majority, Israel was prepared to withdraw from Gaza and leave it to the Palestinians. In the summer of 2005 the drama of the disengagement played out in Israel. The result was a difficult but peaceful pullout of Gaza.
I have just returned from my most recent summer visit to Israel. This summer brought sudden and dangerous war to Israel, prompted by a vicious Hezbollah attack that caused Israel to open hostilities against Hezbollah in Lebanon. This was the first time in my 32 years that I was in Israel during a major war.
Israelis are sadly accustomed to war. This war has a different feel. It comes long after the peace process had collapsed and found most Israelis in a deeply pessimistic mood regarding the prospects of peace. Israeli young people do not speak of peace in their lifetimes. They think more about their careers, their personal hopes. They accept their national obligations to serve and understand the need to defend the country, but they have suppressed their hopes. There is a search for comfort in religion and spirituality. There is a renewed interest in Judaism among some secular youth and a widespread search for meaning among them in Eastern forms of religion.
The second thing I observed is that Israelis believe that no matter how many concessions they make, regardless if the government withdraws from occupied territory, they will be subject to attack. This is the lesson of Lebanon and Gaza. This is all the more poignant because most Israelis have abandoned their romance with the settlers and the settlements. Israelis feel that they are now is a prolonged fight for their existence; they are defending their homes.
One of the most noteworthy comments during my month in Israelwas made by Ami Ayalon, the former Shin-Beit director and member of parliament. He felt that until the Palestinians could be given hope of an improvement of their condition that Israelwould face a hostile Palestinian people. Today there is an overbearing feeling of mutual hopelessness. Maybe another round of war will create the conditions for hope, but it is a historical truth that hopelessness is an appetizer for warthan for peace. I fear that the strivings for peace will remain underground until enough people on both sides say enough. We are not there yet by any means.
Over thirty-two years I have come to Israel, to study, to live, to teach, and to celebrate. Each time I have come, Israel presents itself anew. Each time I came, my love and commitment to Israel deepened. Over this time Israelbecame familiar to me, it was almost like home. I would spend more time with my friends and family than touring. I saw them change as well over this time.
In 1974, I came to Israel as a twenty year old to study at the Hebrew University for my junior year. I came in the summer, following the Yom Kippur War. My first experience of Israel was as a people suffering the agonizing pain from nearly losing a war. Over three thousand soldiers died despite a late and impressive victory. Many students who served in the reserves had died or had been wounded. Their absence was palpable at the university. The survivors were somber and subdued.
I came back in the summers of 1977 to 1980 as head counselor for a high school program from Los Angeles. These were times of change and hope in Israel. The opposition Likud came to power after 29 years in the opposition. Soon afterwards, Anwar Sadat decided to come to Jerusalem.
The country entered a euphoric phase with the hope of peace with Egypt. I recall those hopeful times in Israel, the beginning of a peace movement. At the same time with the support of the Likud government settlements began to grow in Judah, Shomrom, and Gaza (as the West Bank was called by the government). The settlers were young and idealisticand captured the imagination of Israelis. A few people began to warn about the impact of the settler policy, but few heeded it. There were dramatic terrorist attacks from the PLO, but they were sporadic and did not paralyze the country.
I came to live for a year of rabbinical school during the year of 1979-1980. I recall traveling to Egyptduring Passover. Travel for Israeli and American tourists had opened up that year. My trip to Luxor and Cairo was remarkable. I experienced the warm hospitality of Egyptians and felt a sense of greater optimism from most of the people I met. Also on that trip I met the first Islamic fundamentalists, students at an Islamic University in Cairo.
They came to hear a talk by Richard Murphy, a diplomat from the state department. One student from Lebanon told me bluntly that Islamic law could not tolerate a non-Islamic entity in a land formerly under Islamic rule. He promised me that the Jews would live more happily under a Muslim state in Palestinethan under a corrupt, Westernized rule of the Zionists. I thought he was a kook. This was a couple years after the Iranian revolution and I did not yet appreciate the growing Islamic fundamentalism emerging in the Arab countries.
I came back for extended visits in 1984 and 1988. These years I remember as times of growth in Israel. The Russian and the Ethiopian aliyah were beginning to take place. There were wars too, Israel was in Lebanon where it threw out the PLO, but soon got mired in a war of attrition which lasted 18 years. In 1988, I came during the first Intifada. On all my previous visits it was easy to go into the West Bank, to visit Hevron, to stop in the Arab markets or towns. But I did not go during that summer. From that point on the West Bank became foreign to me, partly out of choice, partly out of security. The settler movement was politically powerful and insisted on large resources to fuel its growth. I despised Ariel Sharon who gave the settlers power and influence. Israel was a politically divided country and I identified with the burgeoning peace movement.
During late 80s and early 90s, I came over to Israel on periodic summers, beginning my association with the Hartman Institute. I would come over for two weeks of intensive study and was brought up to date on Israeli culture and politics. I missed the gulf war when Israelis were confined to their sealed rooms to protect themselves againstthe threats of Sadam Hussein. The beginnings of a peace process were stirring, but it was slow. More and more Russians were coming and the country was changing.
My family and I came over to Israel during the year 1994-5 as the Oslopeace process began to be implemented. I recall the year as being a hopeful time, yet over the time of our stay, we felt growing suspicion and opposition to the process. Three were dramatic suicide bus bombings by Hamas, whichopposed the process. The settler movement began to organize against the accords and by the time we left Rabin and his government were vilified in posters and in public places. Oslowas extremely divisive in Israel and there was a great deal of intense political debate and struggle. A few months after we left Rabin was assassinated as this debate reached a boil.
I continued to visit Israel during summer visits to the Hartman Institute in the late 90s. These were seesaw years as a labor government of Barak replaced a right wing administration of Netanyahu. The pace of political change seemed to get faster. Israel was prospering. Israelis would talk about being independent from American Jews. The settlements continued to grow and to exert their political clout. Barak's victory sped up political change. I remember this brief period as a peaceful one. Israelis wanted out of Lebanonand Barak got them out after 18 years in a unilateral withdrawal. The peace process was heating up and moving toward a final agreement. I remember this time as one of growing hope.
When I returned for several extended visits staring in the summer of 2003 I found a very different country. For three years the 2nd Intifada had ravaged the Palestinian and Jewish population. I came toward the end of the crisis when Israel had launched operation Defensive Shield and had severely weakened the Palestinian terrorist organizations. The West Bankfence was being erected and it had reduced the incidents of suicide bombers. But with the death toll diminishing the hope index was at an all time low. My Israeli friends despaired of a peace partner. During this time a new idea emerged, Unilateralism. In the name of preserving a Jewish demographic majority, Israel was prepared to withdraw from Gaza and leave it to the Palestinians. In the summer of 2005 the drama of the disengagement played out in Israel. The result was a difficult but peaceful pullout of Gaza.
I have just returned from my most recent summer visit to Israel. This summer brought sudden and dangerous war to Israel, prompted by a vicious Hezbollah attack that caused Israel to open hostilities against Hezbollah in Lebanon. This was the first time in my 32 years that I was in Israel during a major war.
Israelis are sadly accustomed to war. This war has a different feel. It comes long after the peace process had collapsed and found most Israelis in a deeply pessimistic mood regarding the prospects of peace. Israeli young people do not speak of peace in their lifetimes. They think more about their careers, their personal hopes. They accept their national obligations to serve and understand the need to defend the country, but they have suppressed their hopes. There is a search for comfort in religion and spirituality. There is a renewed interest in Judaism among some secular youth and a widespread search for meaning among them in Eastern forms of religion.
The second thing I observed is that Israelis believe that no matter how many concessions they make, regardless if the government withdraws from occupied territory, they will be subject to attack. This is the lesson of Lebanon and Gaza. This is all the more poignant because most Israelis have abandoned their romance with the settlers and the settlements. Israelis feel that they are now is a prolonged fight for their existence; they are defending their homes.
One of the most noteworthy comments during my month in Israelwas made by Ami Ayalon, the former Shin-Beit director and member of parliament. He felt that until the Palestinians could be given hope of an improvement of their condition that Israelwould face a hostile Palestinian people. Today there is an overbearing feeling of mutual hopelessness. Maybe another round of war will create the conditions for hope, but it is a historical truth that hopelessness is an appetizer for warthan for peace. I fear that the strivings for peace will remain underground until enough people on both sides say enough. We are not there yet by any means.
Sunday, July 30, 2006
On the Shooting at the Jewish Federation
Dear Friends,
'Sinah Mkalkelet hashurah-Hate destroys the order of life' (from the Talmud). An act of hate descended on our community and left good and innocent people dead and wounded. We mourn the death of Pam Waechter. Pam and I shared a common passion for Jewish outreach and worked on several projects together. She also was a participant this past year in the joint Panim Hadashot-Federation long distance seminar with the Hartman Institute. We have lost a devoted servant of the Jewish community.
We pray for the quick recovery of those injured. We express our solidarity with the staff and volunteers of the Jewish Federation during this time of trial and anguish. We join the voices with the wider Seattle community, which condemn this hate crime and the virulent anti-semitism that feeds it. This is a time for all religious and ethnic communities to come to together to renew an active commitment to tolerance and civil rights. This is a critical time for inter-religious and cross-cultural dialogue to build commitment to a civil and peace loving community. I particularly support efforts for the Jewish and Muslim communities to build stronger relations and to work together to fight hatred.
It is also important to understand the broader significance of this tragedy. One of the by-products of the conflict and the current crisis in the Middle East is a hatred for Israel that spills over into a hatred for Jews. We must not be afraid to confront this hatred and to challenge those who minimize it or deny its significance. This is not a time to put our heads in the sand and hope the problem will go away.
Panim Hadashot is an educational and outreach organization, which is devoted to sharing Judaisms meaning and relevance in the modern world. We are committed to illuminating Judaisms great teachings, whichinspire us to act justly, to enhance Jewish life, and to contribute the betterment of the world. In the coming weeks we will offer opportunities for people in the community to come together for study and dialogue.
Lech Lshalom-Go to Peace,
Rabbi Dov Gartenberg
Panim Hadashot-New Faces of Judaism
'Sinah Mkalkelet hashurah-Hate destroys the order of life' (from the Talmud). An act of hate descended on our community and left good and innocent people dead and wounded. We mourn the death of Pam Waechter. Pam and I shared a common passion for Jewish outreach and worked on several projects together. She also was a participant this past year in the joint Panim Hadashot-Federation long distance seminar with the Hartman Institute. We have lost a devoted servant of the Jewish community.
We pray for the quick recovery of those injured. We express our solidarity with the staff and volunteers of the Jewish Federation during this time of trial and anguish. We join the voices with the wider Seattle community, which condemn this hate crime and the virulent anti-semitism that feeds it. This is a time for all religious and ethnic communities to come to together to renew an active commitment to tolerance and civil rights. This is a critical time for inter-religious and cross-cultural dialogue to build commitment to a civil and peace loving community. I particularly support efforts for the Jewish and Muslim communities to build stronger relations and to work together to fight hatred.
It is also important to understand the broader significance of this tragedy. One of the by-products of the conflict and the current crisis in the Middle East is a hatred for Israel that spills over into a hatred for Jews. We must not be afraid to confront this hatred and to challenge those who minimize it or deny its significance. This is not a time to put our heads in the sand and hope the problem will go away.
Panim Hadashot is an educational and outreach organization, which is devoted to sharing Judaisms meaning and relevance in the modern world. We are committed to illuminating Judaisms great teachings, whichinspire us to act justly, to enhance Jewish life, and to contribute the betterment of the world. In the coming weeks we will offer opportunities for people in the community to come together for study and dialogue.
Lech Lshalom-Go to Peace,
Rabbi Dov Gartenberg
Panim Hadashot-New Faces of Judaism
Monday, July 24, 2006
Report from Israel, 7/24/06
Just a few notes on a busy day full of learning. The best article of the day is here. Dershowitz writes lucidly about the issue of civilian casualties. This is an article to carry in your wallet when you get into discussions about the war. This is the first time in a very long time in which Israel is getting support from many quarters. It seems that much of the world is waking up to the real dangers of Islamic fundamentalist terror. However many well meaning people do not see the consequences of accomodating a terrorist organization. The Prime Minister of Israel seemed to capture the moment in his speech: "Ad Kan" (meaning in Hebrew-no more.)
The learning today at the Hartman Institute was extraordinary. Today Moshe Halbertal took us through a section of the Babylonian Talmud, Berachot 30b and 31a. We immersed ourselves in the discussion of the proper mood one requires to pray the Tefilah. This is a classic Talmudic debate on the nature of prayer. This section of the Talmud is a wonderful example of the capacity for the rabbis to accept different points of view and to challenge attempts to establish a single norm. In the case of prayer, the rabbis essentially recognize what moderns would call a pluralism of spiritualities. While all agree that a relationship with God is a critical dimension of life, the Talmud entertains several different stances toward God from submission to defiance.
The hero of this section of the Talmud is Hannah (1Samuel, chapters 1ff) who become the paradigm of a person who prays to God out of defiance. For those who are looking for one of the origins of the Jewish trait of Hutzpa, this is a passage you should definitely look at. I plan to include this text during our study sessions on the High Holidays. I consider it one of the classics of all of Jewish literature.
Beside this marvelous sessions we had excellent sessions on the Binding of Isaac (Gen 22) in comparison with 2 Samuel 24. The session could have been titled "Sacrificing before God or Sacrificing before the People. A third session in the evening was a thought provoking session on how popularization of Jewish mysticism in contemporary culture. This session was given by Yoni Garb who is one of the outstanding scholars of Kabbalah.
Shalom,
Rabbi Dov Gartenberg
The learning today at the Hartman Institute was extraordinary. Today Moshe Halbertal took us through a section of the Babylonian Talmud, Berachot 30b and 31a. We immersed ourselves in the discussion of the proper mood one requires to pray the Tefilah. This is a classic Talmudic debate on the nature of prayer. This section of the Talmud is a wonderful example of the capacity for the rabbis to accept different points of view and to challenge attempts to establish a single norm. In the case of prayer, the rabbis essentially recognize what moderns would call a pluralism of spiritualities. While all agree that a relationship with God is a critical dimension of life, the Talmud entertains several different stances toward God from submission to defiance.
The hero of this section of the Talmud is Hannah (1Samuel, chapters 1ff) who become the paradigm of a person who prays to God out of defiance. For those who are looking for one of the origins of the Jewish trait of Hutzpa, this is a passage you should definitely look at. I plan to include this text during our study sessions on the High Holidays. I consider it one of the classics of all of Jewish literature.
Beside this marvelous sessions we had excellent sessions on the Binding of Isaac (Gen 22) in comparison with 2 Samuel 24. The session could have been titled "Sacrificing before God or Sacrificing before the People. A third session in the evening was a thought provoking session on how popularization of Jewish mysticism in contemporary culture. This session was given by Yoni Garb who is one of the outstanding scholars of Kabbalah.
Shalom,
Rabbi Dov Gartenberg
Sunday, July 23, 2006
Report from Israel 7-23-06
Report from Israel th day of the war. I continue to stay and study in Jerusalem. Jerusalemis calm and life continues in its routine. However, we all know what is going on. The war continues to rage in the north. Hezbollah targets continue to be hit by the Israeli air force. There is a huge wave of refugees in the Lebanon along with many civilian casualties there since Hezbollah conducts its operations amidst a civilian population. The northern part of Israel continues to be hit by missiles and nearly two million people find themselves largely confined to shelters. Thousands of Northerners are in Jerusalem, staying with family, friends, welcoming strangers, and hotels. There are around a hundred in my hotel. A huge sign hangs in the on the Valley of the Healers Street (Emek Refaim), Inhabitants of the North, We are with you!
It is now the 12
It appears that this war will be long and will bring with it a high price in both human and material costs. Ultimately, there will have to be a political settlement, but that appears beyond the horizon for the time being. Israel continues to benefit from strong support from the United Statesand surprising tacit support from many other countries including several Arab states, which fear the power of Hezbollah and its Iranian and Syrian backers.
Israelis fighting a just war. No country could tolerate a dangerous terrorist force along its border, armed with thousands of missiles and ready to provoke and terrorize at will. Fighting such a force is very difficult and we are now beginning to see the costs that it involves. The determination of Israelis is impressive as they fight this war. More than ever Israel needs moral and material support. I call on you not to forget Israel during this new and dangerous trial.
Please give generously to organizations in the Jewish community that are raising funds to support Israelis who are suffering from the impact of this war. Educate yourself and others about Israels history to understand better what is happening in these times. Question the accuracy and depth of your media sources and seek out the best sources of information. Be in contact with Israeli family and friends and extend to them moral support. Join in uniting our community behind Israel during its time of need.
Amos Oz spoke in Seattle several years ago about the consequences of Israeldeciding to move back to its older boundaries in an effort to make peace. He argued that once Israel was fighting for its homes instead of occupied territories, the country would be united and determined in its defense. Ozs observation has come true and so Israel is in a war in defense of their homes.
While there is clarity in purpose there is still the enormous frustration and sadness about having to forced to fight again. Israelis are a very stubborn people, realistic about its enemies, and absent of apocalyptic obsessions. There are messianistsand apocalysts on the periphery, but their cultural and religious influence is minor. Last year it appears Israelgave up on its ideal of the settlers. Now Israel will have to give up on its hope of unilateralism. It is unclear what lies ahead, but it is certain that Israel will be in a defensive stance for years to come.
It is now the 12
It appears that this war will be long and will bring with it a high price in both human and material costs. Ultimately, there will have to be a political settlement, but that appears beyond the horizon for the time being. Israel continues to benefit from strong support from the United Statesand surprising tacit support from many other countries including several Arab states, which fear the power of Hezbollah and its Iranian and Syrian backers.
Israelis fighting a just war. No country could tolerate a dangerous terrorist force along its border, armed with thousands of missiles and ready to provoke and terrorize at will. Fighting such a force is very difficult and we are now beginning to see the costs that it involves. The determination of Israelis is impressive as they fight this war. More than ever Israel needs moral and material support. I call on you not to forget Israel during this new and dangerous trial.
Please give generously to organizations in the Jewish community that are raising funds to support Israelis who are suffering from the impact of this war. Educate yourself and others about Israels history to understand better what is happening in these times. Question the accuracy and depth of your media sources and seek out the best sources of information. Be in contact with Israeli family and friends and extend to them moral support. Join in uniting our community behind Israel during its time of need.
Amos Oz spoke in Seattle several years ago about the consequences of Israeldeciding to move back to its older boundaries in an effort to make peace. He argued that once Israel was fighting for its homes instead of occupied territories, the country would be united and determined in its defense. Ozs observation has come true and so Israel is in a war in defense of their homes.
While there is clarity in purpose there is still the enormous frustration and sadness about having to forced to fight again. Israelis are a very stubborn people, realistic about its enemies, and absent of apocalyptic obsessions. There are messianistsand apocalysts on the periphery, but their cultural and religious influence is minor. Last year it appears Israelgave up on its ideal of the settlers. Now Israel will have to give up on its hope of unilateralism. It is unclear what lies ahead, but it is certain that Israel will be in a defensive stance for years to come.
Thursday, July 20, 2006
Weekly Message 7-20-06 Cacophany
Dear Friends,
I am entering my last week of my stay in Israel. The purpose of my visit has been to study at the Hartman Institute. We have kept to our rigorous schedule of studies, but even our teachers admit to severe distractability. When we are free we are watching the TV or looking for news on the internet. A war is like a black whole. It sucks everything up, your attention, your anxiety, your thoughts, your peace of mind. Jerusalem is calm, so I am not feeling the brunt of it like those in the North. We carry on and try to stay focused on our routine and our particular world of interest.
One of the themes for our month of study is Israeli spirituality. The theme was chosen to expose diaspora rabbis to spiritual trends arising amongst secular and moderately traditional Israelis ( who form the great majority of the Israeli population). We have heard from groups that are doing fascinating work. One group called Beit Knesset Israeli has created a community in Tel Aviv for prayer which combines traditional liturgy, modern Israeli poetry, and music. It is aimed at secular Israelis who seek a spiritual community but cannot find a home in a synagogue. Another group shared with us their efforts to revive classical Hebrew liturgical poetry, piyyut. There is a small but growing trend of Israelis who gather to sing and chant this body of poetry stretching 2000 years.
It is interesting to see the connection between Israeli and American attempts to create new spiritual and religious models. Panim Hadashot is one example. It is exciting to see the blooming of this creativity and searching in Israel and to form connections with them.
Please feel free to write me at rabbidov@panimhadashot.com.
I wish you a Shabbat Shalom and pray for peace.
Shalom, Rabbi Dov Gartenberg 7/20/06
I am entering my last week of my stay in Israel. The purpose of my visit has been to study at the Hartman Institute. We have kept to our rigorous schedule of studies, but even our teachers admit to severe distractability. When we are free we are watching the TV or looking for news on the internet. A war is like a black whole. It sucks everything up, your attention, your anxiety, your thoughts, your peace of mind. Jerusalem is calm, so I am not feeling the brunt of it like those in the North. We carry on and try to stay focused on our routine and our particular world of interest.
One of the themes for our month of study is Israeli spirituality. The theme was chosen to expose diaspora rabbis to spiritual trends arising amongst secular and moderately traditional Israelis ( who form the great majority of the Israeli population). We have heard from groups that are doing fascinating work. One group called Beit Knesset Israeli has created a community in Tel Aviv for prayer which combines traditional liturgy, modern Israeli poetry, and music. It is aimed at secular Israelis who seek a spiritual community but cannot find a home in a synagogue. Another group shared with us their efforts to revive classical Hebrew liturgical poetry, piyyut. There is a small but growing trend of Israelis who gather to sing and chant this body of poetry stretching 2000 years.
It is interesting to see the connection between Israeli and American attempts to create new spiritual and religious models. Panim Hadashot is one example. It is exciting to see the blooming of this creativity and searching in Israel and to form connections with them.
Please feel free to write me at rabbidov@panimhadashot.com.
I wish you a Shabbat Shalom and pray for peace.
Shalom, Rabbi Dov Gartenberg 7/20/06
Monday, July 17, 2006
No Room for Catastrophizing: Report from Israel: July 17
The last 5 days have been so absorbing. Calm continues in Jerusalem, but Northern Israel and its two million inhabitants are mostly in shelters. Missles have reached the lower Galilee. But it is always worth repeating that Israelis have not paniced and that the country which overwhelmingly supports the military response of the IDF, understands that this will be a painful period.
Sacrifice has real meaning in Israel and loss here is framed in that language whether you are a civilian or a soldier. Donniel Hartman made a wonderful point about the IDF. Israelis worry about the safety of their army as much as they expect the army to protect them. The pictures of fallen soldiers are always on the front pages of the newspapers. In a citizen army everyone has someone in harms way. This puts great pressure on the leaders, whose own children serve. I remember the Michael Moore interviews of congressman in Fahrenheit 9/11 when he askes them if their children serve in Iraq. In American many parts of the population do not know people in the army. That is not so here. That means more worry, but more civic concern and greater engagement in policy debates and elections.
I am more and more impressed by the ability of Israelis not to 'catasrophize' their crises. Even now Israelis understand the need to be pragmatic and hold onto their awareness that their country is capable of bearing the current challenge. There is much courage and fortitude here. I would not call this country stoic, because people mourn here with great emotion. They play with a certain abandon. But this is a marvelously adaptive country with great inner resources.
Israelis are relieved that their leadership has embarked on its response to the attacks of Hezbollah. They will adapt to what they have to due and will laugh at the threats of Nasrallah even as they try to anticipate what he plans to do next. Israel's great accomplishment was to turn the Jews into a pragmatic and self-confidant people. This quality comes through during times of trial. It is crappy here right now, but I would not want to be around anyone else but my Israeli friends.
Friends in the States ask me what to do. I recommend that you support Israel financially to help it recover from the physical and material blows. Don't rush to come, but come in the future to study or to spend time here. Don't make Israel a place that you consider only when it is in crisis, but come here to appreciate the spirit and the accomplishments of this nation and its people. The accomplishments of Israel and its culture are considerable and worthy of attention at good times and bad. It is also fine to criticize Israel because that is a way to engage it. Israelis themselves do not treat their country like a sacred cow and are very much in touch with its flaws.
I have been critical of Israel in the past and will continue to express concern about its failings, but my concern about Israel comes from a place of love and engagement and a long effort to understand the history that lead to its creation. The drama of Israel continues to astonish and amaze. Don't despair and don't panic. Ain Bereira-No choice.
Rabbi Dov Gartenberg
Sacrifice has real meaning in Israel and loss here is framed in that language whether you are a civilian or a soldier. Donniel Hartman made a wonderful point about the IDF. Israelis worry about the safety of their army as much as they expect the army to protect them. The pictures of fallen soldiers are always on the front pages of the newspapers. In a citizen army everyone has someone in harms way. This puts great pressure on the leaders, whose own children serve. I remember the Michael Moore interviews of congressman in Fahrenheit 9/11 when he askes them if their children serve in Iraq. In American many parts of the population do not know people in the army. That is not so here. That means more worry, but more civic concern and greater engagement in policy debates and elections.
I am more and more impressed by the ability of Israelis not to 'catasrophize' their crises. Even now Israelis understand the need to be pragmatic and hold onto their awareness that their country is capable of bearing the current challenge. There is much courage and fortitude here. I would not call this country stoic, because people mourn here with great emotion. They play with a certain abandon. But this is a marvelously adaptive country with great inner resources.
Israelis are relieved that their leadership has embarked on its response to the attacks of Hezbollah. They will adapt to what they have to due and will laugh at the threats of Nasrallah even as they try to anticipate what he plans to do next. Israel's great accomplishment was to turn the Jews into a pragmatic and self-confidant people. This quality comes through during times of trial. It is crappy here right now, but I would not want to be around anyone else but my Israeli friends.
Friends in the States ask me what to do. I recommend that you support Israel financially to help it recover from the physical and material blows. Don't rush to come, but come in the future to study or to spend time here. Don't make Israel a place that you consider only when it is in crisis, but come here to appreciate the spirit and the accomplishments of this nation and its people. The accomplishments of Israel and its culture are considerable and worthy of attention at good times and bad. It is also fine to criticize Israel because that is a way to engage it. Israelis themselves do not treat their country like a sacred cow and are very much in touch with its flaws.
I have been critical of Israel in the past and will continue to express concern about its failings, but my concern about Israel comes from a place of love and engagement and a long effort to understand the history that lead to its creation. The drama of Israel continues to astonish and amaze. Don't despair and don't panic. Ain Bereira-No choice.
Rabbi Dov Gartenberg
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