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The Blessing of Debate 

When reading Talmud or various Jewish commentaries, one thing is clear, over and over again: Jews love to argue. The traditional mode of Jewish study maintains an emphasis on dialogue and disagreement. Jews often study in havruta-in pairs with each member of the havruta challenging and asking questions of the other. A person who walks into a traditional house of study is struck immediately by the noise level-havrutot (plural of havruta) read the text aloud and often argue at some volume, pushing one another to come to a better understanding of the text at hand.

One of the rules of this argumentative style of learning is to always respect your study partner. One is not locked in debate with a fellow learner in order to prove who’s smarter. The experience of havruta is embraced for the sake of heaven. To put it another way, arguing different positions with respect and honor is considered a sacred act performed with God’s urging and God’s blessing.

It used to be that within the Jewish community this foundational belief that there is a multiplicity of opinions on virtually anything was paramount and entirely accepted. The resilience of the Jewish tradition has been in its ability both to foster dissent of thought and encourage consensus of action. That does not mean that every community acts in the same way, but that communities while acknowledging disagreements, can still mobilize to do important work together.

Of course, Jews have been known to vituperatively go at it with their fellow Jews. History books include many examples of loud and painful schisms. Medieval rabbinic Jews vs. Karaites. Followers of Shabbetai Tzvi, the false messiah vs. Jews who did not accept him. The Hasidic movement beginning in the 18th century and the mitnagdim who bitterly opposed them. The Orthodox community and the first Reform Jews of the 19th century. The Jews in the Warsaw Ghetto who called for an armed uprising, and the Jews who were vehemently opposed.
These internal struggles throughout our history have been deeply scarring. It can take a very long time for the wounds of opposition to heal.   Whenever we can hear perspectives that are not ours, and strenuously disagree, while still valuing the notion that we share a deeply personal bond, this is success. And whenever we disagree and disrespect each other, belittling the thoughts and the essence of the person with whom we disagree, then this is failure.

The sacred roots of havruta are being lost. There seem to be ever-wider rifts between us. There are few conversations and debates now, and more finger pointing and anger. I specifically don’t remember the subject of Israel ever being so dominantly divisive amongst American Jews.

Part of this is surely the “new normal” of political rallies. We see and hear people being insulted and booed at, accused of being liars and cheats, pointed out as being un-American because they believe differently than the party in power. We also see the use of the “us” vs. “them” paradigm, who’s on the right side and who is on the wrong side. In such an atmosphere there can be no constructive dialogue, just endless and tedious name-calling.

We have to listen more carefully to each other within our family circle. We have to support a true diversity of opinions and also unite when we collectively agree that something is harmful or dangerous. We have to work hard at bringing down the temperature of our differences and acknowledge what we can do together and what we cannot do. This is tremendously difficult, but not impossible.

On October 23rd at 7pm at TBA, we will be hosting a havruta: Mike Makovsky, President and CEO of the Jewish Institute of National Security of America, and Jeremy Ben-Ami, President of J Street. Jeremy and Mike are on a speaking tour, modeling civil discourse and respect for each other’s commitment to the same goal – a secure, democratic homeland for the Jewish people in the State of Israel – while discussing their different approaches.

This discussion is a true model of what we can accomplish – respectfully. We can loudly disagree without calling each other names or accusing the other of being an antisemite or unpatriotic, or anti-Israel, or a fascist, and so forth.

This is how peace comes. This is how understanding comes. One conversation at a time, spoken in words of dedication to the truth and not to the sharpest arrow. Come be a part of this effort to listen and to understand, to agree and disagree, as the case might be, for the sake of heaven. For the sake of our children.

The Seasons

 

The primary indicator of Autumn’s arrival is all about the tree outside the Administrative entrance to our temple. It starts to turn colors – glorious colors! – at least 10 days before all the other trees. This is at least partly due to the halogen light that shines through the leafy boughs, speeding the transition.

As I walk towards the entrance, I see it, as if for the first time. And it’s always such a shock and surprise. It resonates with almost the same intensity as the first day of school, or when I sound the shofar. We’re here, for the first time – again.

For all the encounters of a lifetime and the new experiences that are often so exciting, there is something about the cycle of the year that I love. The cycles of life are reassuring: so definite, so clearly demarcated. To know something about what’s coming – the next holiday, the solstice, an anniversary – is solace for living in a world where we can know practically nothing else about the next day or even the next hour.

The regular rhythms of life keep us rooted. It’s one of the themes in Marc Chagall’s work. If we don’t have an anchor, we might float away!

The cycles of life are not just anchors. They actually provide opportunities to engage in the sacredness of life itself. Not just the big moments, like b’nai mitzvah or weddings, but moments like seeing the Fall foliage for the first time. Or the first time you pull out a sweater to wear. Or after your annual physical. Or carving your pumpkin.

The point is, we return to these moments again and again. As much as we may have changed over the past x years of our lives, these things stay the same; comfortable, familiar, blessed. By acknowledging them, paying attention to them, we give thanks for still being around to appreciate them.

In the Jewish tradition, there is the custom of reciting 100 blessings a day. For Jews who daven every day, this really isn’t so hard. In fact, the Aish.com website breaks it down mathematically. But for post-modern Jews, it’s a lot more challenging. The fact is that looking at the common things that cycle through our lives gives us opportunities to reflect, show gratitude, and then give thanks:  for the miracle of our senses, the capacity to love, to age in health, to be cared for, for life itself.

The leaves are falling, and soon the trees will be bare. The winds will howl and winter will come: cold, snowy, slippery. And just as you begin to despair you will see a crocus, daring to show it’s tiny, fragile bud. And you will say, thank you; thank you for reminding me that the world continues to turn, the seasons change, and that I am blessed to be a witness.

Kavanaugh

I know good old Brett. I never met him, but I recognize him from a mile away. He is the quintessence of the frat boy, one of the guys. Brett’s a poster child for the clean-cut white American, borne to privilege, borne to the assumption that he can do whatever he wants whenever he wants to do it. Why shouldn’t he? He has money, brains, class, culture, and power. You know why he was such a petulant, tantrum-throwing brat at the hearing? No one says no to Brett. Not a lawyer. Not a coach. Not a terrified young woman. Not Senator Klobuchar — especially not a woman! How dare anyone call him on his behavior? He can do anything he wants! He was coached well by Trump and associates.

Brett is an insecure guy, a manchild who hides behind his race and his religion. He was bred for success. And succeed he has. Brett has convinced enough Americans and their elected officials that he deserves a seat on the Supreme Court. And, by God, he’s going to get it. The status quo stills breathes, still destroys anyone who might disagree or offer another interpretation of the truth.

I know Kavanaugh, the one who mocked the guys who weren’t athletes, who didn’t go to prep schools, who weren’t white and Christian. He was the one who rated the girls, who drank the beer, who puked and screamed. He was the one we always knew would be a hotshot at the country club, making coin, acting like the self-righteous snob that he is.

Shame on the people who would look at him — with awe, envy, admiration — and see a Supreme Court judge. See him for what he is: a man capable of lying about his life, under oath, without hesitation or compunction. But lying — bold-faced lying — is now the sine qua non of our president; why not his latest nominee?

Brett — you’ve won again. Have a beer.

Trump — what have you done to my country?

 

Hic Sunt Dracones

At the New York Public Library, amongst the various exhibits and artifacts in their collection is a little, 5-inch globe: the earliest surviving engraved copper sphere from the period immediately following the discovery of the New World. The Hunt-Lennox globe (about five inches in diameter), is among the first cartographic representations of the Americas known to geographers. Of the two continents in the Western hemisphere, only South America is represented, appearing as a large island with the regional names Mundus Novus (the New World), Terra Sanctae Crucis (the Land of the Holy Cross), and Terra de Brazil (the Land of Brazil). Cuba appears as “Isabel,” and the island shared by the Dominican Republic and Haiti (Hispaniola) appears as “Spagnolla.” North America is represented as a group of scattered islands.
On the globe the creator engraved the following words: Hic sunt dracones; Here be dragons. Apparently it’s the only known place those words are written down on a map or globe. Which is very surprising. We just assume it says “Here be dragons,” on every old map.
Maybe we assume it mentions the imminent danger of dragons everywhere because we’ve seen maps decorated with etchings of sea monsters filling the vast empty spaces around the real and imagined land masses. Just seeing the words, even in Latin, brings a true sense of peril and fear.
Our ancestors looked out there at the endless oceans and felt so puny and insignificant. Who and what’s on the other side and what we might bump into was more than just free-floating anxiety. The unknown loomed with true malevolence.
Today one can go online and look at the pictures of earth taken by astronauts and the Hubble telescope. One can watch Yves Cousteau specials and see lots of things, including great white sharks and killer whales and narwhals… But there aren’t any dragons; or are there?
Hic sunt dracones. Here be dragons. Maybe not animals that breathe fire or swallow ships. There are, however, frightening phenomena lurking in our line of sight. Take your pick: global climate change, the spread of terrorism, the growing possibility of deadly pandemics, antibiotic resistance… and I haven’t even gotten started. We could go with a new virulent antisemitism, the rise of the alt-right, the slow crumbling of democracy here and in Israel, and more – so much more.
There is no antidote to the fear, to the imminence of scary things. There is no relief from not knowing what may happen next. All we’ve got is each other. In solidarity with our community, there is a greater sense of safety and comfort. Once we know that we don’t have to face the dragons on our own, we can be a little less anxious.
That’s why having a group, an affinity group, is such an important act. Being a temple member is not just about sending our kids to Hebrew School. It’s rather about connecting to and with others, about facing the vicissitudes of life knowing that one is supported and understood by others. It’s emerging from crises with the helping hand of a friend. It’s about social justice in a broken world.
The doors are always open, and the lights are always on. There’s plenty of room on this ship. So jump on board. We will fight the dragons together.

Sukkot Prayer

Every year around this time, the lulav and etrog arrive, just in time for Sukkot, which begins this Sunday evening. Opening the boxes is like taking a trip in time. Look at them! A palm frond stuck into a woven straw holder and two plastic bags, one containing two sprigs from a willow tree and the other, three sprigs from a myrtle. And then, the piece de resistance, the etrog, which appears to be a big lemon, but is not. On Sukkot, we will hold them all together in a prescribed fashion, and shake them as a means of saying thank you to God: for long life, for sustenance, and for the harvest which feeds us all.
As you shake the lulav, perhaps you can imagine how our ancestors held on tight, praying that the capricious ways of Nature would be mild in this new year. This year, as I shake the lulav, I will be channeling those who came before me, who shook their lulav for dear life. I will think about where this tradition began, before even our earliest Jewish past.
I am convinced that this practice of lulav shaking begins in our earliest prehistoric past. I imagine men and women preparing for a harvest 23,000 years ago on the shores of the Sea of Galilee in Israel. They have so much fear and hope. Will these seeds grow? Will the godssmile on them? The lulav and etrog were shamanic tools to conjure the benevolence of the gods. Because if the harvest failed, it would not mean higher prices at a store. Rather, it meant the difference between life and death, full bellies or starvation.
I guess that even the most observant farmers of todaywhen they shake their lulav, will be thanking God. But they will know about the acidity of the soil, the meteorological trends on their land, the proper use of irrigation and fertilizer and so forth. They will know that, while God’s blessing for a good harvest is always welcome, and yes, the capriciousness of Nature can still be devastating, that it is not a matter of life and death.
Given that we have so much more science behind us as we plant and harvest, it is mystifying how people can ignore the reality of climate change. I would be willing to bet that most farmers believe in climate change, are seeing it in their crop yields and water use.
Our children’s children will face a world of rising seas and rising temperatures. They will experience bigger storms that are more devastating and fires that are more destructive. A hundred years from now there will be water wars in Africa and the Middle East. There will be unprecedented destruction unless and until we begin to act with urgency.
So when I shake the lulav this year, I will be thinking not just about the earliest humans who realized that they could plant seeds and harvest the results. I will be asking for God’s blessing on the generations to come. I will be praying that they will live in an enlightened world that comes to grips with the folly of past generations who used the earth’s resources as if they were inextinguishable.
I pray for God’s blessing. I pray for our leaders to finally unite to save the world. I pray that we become wiser with how we all use our limited resources. That’s my Sukkot prayer.

The Other Side of the Shelf

One day my father gave me an assignment. I was 13 or so and like many budding adolescents, not excited to snap to it when directed by a parent to do anything. But my father was dangerous and unpredictably cruel to me. Therefore, I never, ever even hinted at not obeying his requests immediately, lest punishment were to ensue. He had just cut some wood at his workbench to build a few shelves for the closet, and he wanted me to paint them. My father handed me a can of paint and a paintbrush and told me to get to work.
It didn’t sound difficult nor did I worry too much about it. Just paint a few shelves… About an hour later he walked into the garage to check up on me. I was already done and probably in front of the tv. He called my name in a register that I recognized immediately as communicating his displeasure. Oh oh.
My father had a look on his face as if he’d just stepped in dog excrement. “Look at these shelves,” he said. “What’s wrong with them?” I had already begun to panic at the sound of his voice, so I was pretty shaky. I didn’t know what to say. I had not consciously planned to do a poor job. The only answer I had was a trigger for him. It was an answer guaranteed to get him angry – or in this case, angrier. “Ahh, umm, I don’t know.”
This answer set a whole scenario in motion, in this case, scenario #124.5. That’s the one that goes like this: “You don’t know? What the hell do you mean, ‘You don’t know’? Are you the one who [fill in the blank]?” Me: “Ahh, umm, yes [do not say, ‘I guess so’, because that wasn’t a trigger – it was a lit match next to a stick of dynamite].” My father: “What’s wrong with you? Why can’t you do anything right?” To which my only real answer was: you guessed it – ‘I don’t know.’ But at this juncture, I knew that saying so would almost guarantee getting punched, so I remained silent.
The thing is, I didn’t know what was wrong with my work, and I didn’t know why I couldn’t do anything right, and I didn’t know what was wrong with me that caused me to be such a disappointment to my father. It was surely a primary assumption in our relationship. I was never enough for him: not smart enough, athletic enough, clever enough, good enough. And as a youngster, how could I fix it, how could I change? I DIDN’T KNOW.
He picked up one of the painted boards and held it in his hands more like a baseball bat and less like a shelf for shoes. I wasn’t sure what would happen next; was he going to hit me with it? I held my breath as he flipped the board over. “Look at this! You didn’t paint the bottom of the board! Why not?” I knew that this was not a rhetorical question. “Um, I figured since it would be in the closet and no one would see the bottom of the shelf, I didn’t need to paint it.”
My father made a face, a look of aggravation and disbelief that I could have been so stupid, so derelict in my duty. “The job is not done. Now finish it!”, and he tossed the board at me. It missed my head and clattered to the ground.
That scenario has never disappeared from my memory. It is, of course, hurtful and shaming. Interestingly, it leads me to a question, the same one over and over for fifty years or more. Did I mess up? Should I have painted the underside of the shelf, too? Was the job not done?
Who knows? Who writes the rules for such things? And, besides my father, who cares? The fact is that the job was secondary to the relationship. What my father asked me to do was less important than how he asked me and how he conveyed disapproval with his words as well as his body language.
Every human soul is a delicate vessel, filled with joy and sorrow, hurt and pain, joy, and ecstasy. We all have sore spots and traumas. We all know weaknesses and strengths. We are imperfect; so imperfect. There are so many things we get wrong with striking consistency. What’s a human to do?
Forgive.
Forgive the imperfect people around you. Forgive the dead with whom you are still angry. Forgive the young who are still learning how to be a mensch.
And, for your sake, for God’s sake: forgive yourself. Embrace your unfinished, imperfect self. Do it all with kindness and compassion. Believe you deserve this love, because you truly do. We are, all of us, the unpainted bottom of a shelf. I can tell you only this: the job isn’t done.
Shanah Tova and on this first Shabbat of 5779,
Shabbat Shalom,

Beginning — Again

The white trousers are packed away, the pools are closed, and school has started – which means that the new year is around the corner. I am happy to be back, ensconced in pre-HHD planning and rehearsals and sermons. I’m happy to be back with my peeps… And I am happy to back to my Before Shabbat blog.

 

As we enter 5779, I am deeply troubled and worried. There is enormous turbulence in the atmosphere. I get nervous as I watch the flight crew buckle up, which always confirms my worst anxieties about what’s going to happen next. I wonder if I should fret more or rather reach for the good stuff that is also present, if, at times, obscured by all of the clouds in our lives.

It’s rarely bump-free on the eve of a new year. Because life is not bump-free. This is a significant lesson older folk get to share with younger ones: that is, worrying about the future is a pointless waste of energy. Worse than pointless. Actually, it can lead to feeling paralyzed and helpless.

There’s a small saying about this: “Push it this way, it’s muck. Push it that way, it’s muck. And while you’re bemoaning your fate, you could be stringing pearls for the Holy One.” There’s so much garbage to complain about, so much regret and envy over not having what we deserve. What if we spent the same energy on gratitude?

Experiencing true gratitude is like unclogging spiritual arteries. It forces aside petty arguments and childish grudges. Gratitude reminds us that appreciating what is puts us in a mindset to appreciate what can be. I’m not suggesting that we ignore turbulence. Anyone who’s flown at all can attest to this truth. I’m suggesting that there’s so much more to life than the bumps and bruises. To stay mired in resentment is unhealthy and spiritually deadening. Resentment can become a part of your identity, a part of who you are as a person. You move from showing resentful behavior to being a resentful person.

Gratitude can lead us to consider changing how we do things and who we are. Even though I know that Charles Dickens was an antisemite and that A Christmas Carol was not written for a Jewish audience, I believe that Scrooge’s transformation was all about leaving behind resentment and embracing change, which makes it a perfect High Holy Day story!

A zebra can’t change its stripes, and a leopard can’t change its spots. But we are not doomed. We are constantly changing – physically, mentally, emotionally and spiritually. Medical research reveals that the cells in your body change about every seven years. Brain studies reveal extraordinary neuroplasticity enabling you to change neuropathways and, thus, habits and behaviors. Mindfulness research poses exciting possibilities for developing empathy, making better decisions and enhancing emotional regulation. Motivation science points to how fulfilling psychological needs affects almost everything we do and feel.

Gather your thoughts over the next couple of days. What are some changes you choose to commit to for the new year? Who is someone you need to apologize to? With whom do you have some unfinished business? What path do you choose to take – the path of resentment or the path of gratitude? The choice is stark. There is no middle road. And it’s not easy, not by a long shot. This is what the High Holy Days are for: to remind us that we can change AND that we must choose to change – no one can reach into our souls and make that happen.

I don’t take any of this for granted. It’s hard to move after being stuck in one place, identifying with the hurt we endure. That’s why we pray together. Our voices joined in unison remind us that we are not alone, that every one of us, in our way, is confronting scary issues and changes that may rock the status quo. We will get through this. Together. We will rise.

I am so honored, truly blessed! To be joining you for our 21st celebration of the New Year together. Our year-long 20th-anniversary celebration was something I will treasure forever. Liza and I and the Stern Gang wish you love and peace in the coming year.

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This Little Light of Mine

This week’s Before Shabbat is the last installment of the season. It goes on hiatus for the summer, and back again in September. As for me, I go on hiatus for July in the town of Orleans.

I had a friend who, as a badge of honor, never took a break from his work. Oh, maybe an afternoon here or there. But for the most part he never strayed far from the office.

I admired that dedication, that “duty first” mentality. It looked like the right thing to do. Somehow, the self-sacrifice seemed sanctified.

Only: he wasn’t happy. The world maligned him. His wife didn’t understand him. His kids didn’t respect him. The people at work were idiots. The administration was short-sighted. Yes. He was miserable. And no wonder…

We need time to think, time to replenish our souls with rest and love. Time to be with friends and time to be on our own a bit – a walk, a drive, a swim. All this time I’d admired my buddy and his dogged self-abnegation, until it dawned on me that he was poisoning his soul, choking his neshama to death.

Taking some time doesn’t have to be an elaborate 3-month trip around the world. It can be a weekend, even a day spent in pursuit of something that nourishes your soul. After all, even God takes a day off!

A growing body of scientific evidence explains what many of us have learned from unpleasant experience: Push yourself through too many hours or days of work and your brain starts to push back. Ideas that once flowed easily dry up, and tasks that you should be able to perform quickly become excruciatingly difficult–you need to give your brain, and yourself, some rest.

It would be easy to evaluate current events and then conclude that as long as there is such indiscriminate inequality in the world, no one deserves to take time off. There’s too much work to do. But we do no one much good if our souls are starved for spiritual oxygen. There are no awards for unhappiness, no extra credit for being dour.

“Life is too short” is a common axiom. And it is true. Take some time off this summer. Take time to appreciate your life. Burnish your soul to let the pure, divine spark within you shine brightly.

This world is so in need of light. That’s our task: to light up the world and lead the way.

What are your plans for getting away? For the summer? For a weekend? Let me know. Be healthy and purposeful in your recharging. I hope we all reconvene with strength and fullness of heart and spirit.

Shabbat Shalom

rebhayim

Thoughts for Our Annual Meeting

It’s hard to know where to begin as I contemplate the end of our year-long 20th-anniversary celebration. It has been, so soul-satisfying to reflect on all of the things we have done together. And we have done so much! A new Torah! The magnificent Dor l’Dor campaign. Collecting a truckful of supplies after Hurricane Katrina and sending two intrepid temple members to drive it down to Mississippi. The Peter Daniel Clark seders. MLK interfaith services. Derech Eretz. 5k and 10k certified races. Jazz Shabbat. So many special concerts, including Debbie Friedman and Julie Silver. The Newton Lane Scholar in Residence series. Elie Weisel. Dedicating our social justice energy to domestic violence work… Mitzvah days.

I could generate several pages of nothing but fantastic, well-received projects and lectures and classes and initiatives. I am so thankful for all the people who worked so hard to make these things happen: staff, lay leaders, temple members, community resource people, and many more. The amount of time and energy spent on these events is prodigious.

Not everything was successful. I sometimes tried to do too much without sufficiently consulting my staff partners. Sometimes I had an idea for a program or activity, put it on the calendar, and then promptly forgot about it. Sometimes I assumed people would be interested in a certain topic or speaker or class, without first checking in with you, for whom I was planning the particular program or event. There have been times when I was juggling so many professional and personal torches, that I came close to burning myself – and sometimes, burning you. I regret those times and any pain I inflicted on you, on my family, and on my staff.

In times of duress, when some sought to accentuate my failures, so many more of you lifted me back up and pointed me in the right direction. You have been patient and loving over these 20 years. You give me lots of room to do better, to reboot, to reconsider. I know not every congregation is so kind to their rabbi.

John Gottman, the preeminent Marriage therapist, says that his work has led him to claim that there are two things that every relationship needs to survive intact: kindness and generosity. Without these two qualities, there is strife and dissolution. Your kindness and generosity have been prolific and unstinting.

Liza and a fellow rabbi friend of ours make fun of me, calling me, “The happiest rabbi in America.” The thing is, I don’t get defensive about that – anymore, that is. I wear that label with honor and joy. Yes. Sometimes being your rabbi is exhausting, but since when did anyone do good work without, sometimes, feeling exhausted? It is a true blessing for me to know from the bottom of my heart that I am doing what God wants me to do. I know this because of the feeling I get every time I walk from my car to the doors of the temple. There is a great sense of at-homeness, a true sense of nachat ruach.

Nachat ruach is a desirable and pleasant emotional and spiritual state, connoting inner fulfillment and gratification of the spirit. And I get to feel that way when I come here. Yes, there are moments when I was sad or overwhelmed or angry or disappointed; but I never doubted whether I belonged here, because I do. This is where my spirit leads me.

Some years ago, when I got to perform Tevye in our temple’s performance of Fiddler on a Roof, I sat next to Beth Shuster, who played my wife. I said to her, “It’s a new world, Golda.” Tevye was right. The world he knew, the world he assumed would still be like his father’s world and his father’s father was utterly changing, morphing faster than he could even begin to understand it. One response to the revolutionary change was to try to avoid it, closing the windows, locking the doors, and pretending everything was just fine. But of course, it was not all fine, and would never return to the way it was.

Make no mistake. We are living in times even more revolutionary than Tevye’s experience. Thank God we are not confronted by violence and persecution. The changes are, in many cases, coming from within.

Statistic #1. A study, published by the Jerusalem-based Jewish People Policy Institute, found that only 50 percent of American Jews aged 25-54 (not including the ultra-Orthodox) are currently married. Among those, close to 60 percent married non-Jews.

Statistic #2. We estimate at least 20% of the Jewish population is racially and ethnically diverse, including African, African American, Latino (Hispanic), Asian, Native American, Sephardic, Mizrahi and mixed-race Jews by heritage, adoption, and marriage.

Statistic #3. In the Greater Boston Jewish community, 37% of households (44,200) belong to a synagogue or another Jewish worship community of some type. The rate of synagogue membership in the Greater Boston area is comparable to that of the rest of the country (39%) but has declined since 2005 (42%). The number of synagogue-member households in the Greater Boston area, however, is unchanged since 2005, when it was just over 44,000.

Statistic #4.  The proportion of Boston Jews who identify as Reform or Conservative has declined since 2005. Ten years ago, these two groups accounted for nearly three quarters (74%) of Boston Jews. Today, they are only 44%. By contrast, those who claim no denomination—that is, those who are secular, culturally Jewish, or “just Jewish”—have increased from 17% to 45% of the population.

Statistic #5. Engaged young Jewish adults resist what they see as coercive expectations. They see once widely accepted normative standards – such as in-marriage and support of Israel – as optional, tentative, and, at best, a means to express higher Jewish purpose.

Statistic #6 In 2010, 50%of our Sunday School students came from Spaulding School. This year the number is less than 30%.

Statistic #7 This past year, seven families in which neither parent was Jewish, enrolled their children in our Early Learning Center.

To quote another line from another temple play, “We’re not in Kansas anymore.” All of these statistics are simply a look at who we are now. What are we going to do about it? How will we respond to these findings, some welcome, some scary, all challenging us to change our assumptions and open our hearts to who we are becoming.

Our Beth Avodah story began on this land over 55 years ago in a Quonset hut purchased from the Salvation Army Home for Wayward Girls.  We were the temple in the woods, a place invisible from the road on a dirt driveway that was almost unpassable in the winter. The mortgage was guaranteed by the founders who put up their own homes as collateral. People heated the room before services by turning on the stove and setting a window fan to blow the heat into the room. The cleaning and planting and painting and upkeep was all sweat equity from temple members.

We are not about corporate Judaism. We are the boutique temple, the alternative to the big box temples around us. We strive to make TBA a place where everybody wants to know your name, a place where our culture is to be generous and kind. We are a place where the doors are open, and the light is on, light that pierces the darkness of spiritual loneliness and leads others to find here community and empathy and hope. We are committed to becoming increasingly relational and not transactional.

We are writing the next chapter right now. How will we engage our community? How will we respond to the statistics I’ve shared? What do we do with this rapidly changing demographic information?

Some things are very clear. We must leave Puddingstone Lane and bring word of our community to a larger population as the number of Jews moving to Newton continues to decline. We must engage the micro-communities within our temple. We must provide the physical space that will be conducive to attracting our temple community as well as those in the greater community. The architecture of our temple must express open arms and generosity. Kindness and comfort need to predominate.

I invite you – I implore you to join in writing this new chapter. It must be written by all of us, not by the staff or me or lay leadership alone. If the #metoo movement has taught us anything, it is that transparency and collaboration and inclusiveness must be the new norm for all people.

It’s a new world, Golda. We don’t have to do the cleanup or the painting or pave the driveway. But: we are the ones who must build the bridges to our larger community and open our hearts to our fellow congregants. We are the ones who write the next chapter, empowered to step up and make the difference. We believe in this temple in the woods, no longer hidden away but dynamically present in making a difference. We are the ones who must recognize how much we have changed and what we need to do with that information.

Our tremendously talented advisor, Nanette Fridman, once said that right now Beth Avodah has a long runway, with plenty of active, committed people ready to fly. I agree. We have the power and the vision for take-off.  I’m ready. Let’s go!

 

They Are Falling…

Preserving human life is among the highest duties in Judaism, and suicide is seen as counter to this fundamental value. Human beings are barred even from harming themselves — let alone ending their own lives. Moreover, in traditional Jewish thought, the body belongs to God. As such, ending one’s life is not considered within the scope of a person’s authority.

In traditional Jewish law, suicide is anathema. “No mourning rites are observed for a person who commits suicide, no mourning for him, no eulogizing him, no rending of garments, no removing of shoes, but people should line up to comfort the mourners and recite the mourners blessing and do everything out of respect for the living.” The rule seems to be that the suicide is denied certain honors that are due to the dead. This was later understood to include denying burial in the regular cemetery and burying the suicide in a special section of the cemetery reserved for suicides. It was made clear, however, that the public should participate in everything that is done out of respect for the living. The mourners were not to be denied the comforting that was due the bereaved.

This Jewish understanding of suicide surely seems harsh. How could anyone so callously turn their backs on those who commit suicide in the name of Judaism?

The answer is that, in practice, Jews did not and do not turn away from dealing with the issue of suicide and the families that must live on afterward. Despite Jewish law officially denying a shred of empathy for victims of suicide, Jewish practice is compassionate. Rabbi Yechiel Epstein, in his classic work the Arukh HaShulchan (Yoreh De’ah 345:5), written in the mid 1890s, states, “This is the general principle in connection with suicide: we find any excuse we can and say the victim acted thus because they were in terror or great pain, or their mind was unbalanced, or they imagined it was right to do what they did for fear that they would commit a crime…It is extremely unlikely that a person would commit such an act unless they were disturbed.”

 Kay Redfield Jamison writes, “The most common element in suicide is psychopathology, or mental illness; of the disparate mental illnesses, a relative few are particularly and powerfully bound to self-inflicted death: the mood disorders (depression and manic-depression) schizophrenia, borderline and antisocial personality disorders, alcoholism, and drug abuse. Study after study in Europe, the United States, Australia, and Asia have shown the unequivocal presence of severe psychopathology in those who die by their own hand; indeed, in all of the major investigations to date, 90 to 95 percent of people who committed suicide had a diagnosable psychiatric illness.”

Of course, I am moved to write about suicide today after losing Anthony Bourdain just a few days after Kate Spade’s taking her life. I didn’t know either of them, but I knew their work. Bourdain, a foodie’s favorite guy, was a fabulous raconteur who took viewers and readers everywhere imaginable to experience the world’s cuisines and the cooks who created it. He was handsome and profane and experienced and fun.

Kate Spade created handbags as bright and as bold and as fun as any ever created. Her name signified fun and flair and life. Her style bespoke a true eye for beauty and elan.

Frank Bruni, in the Times, discusses how powerfully their suicides speak “to the discrepancy between what we see of people on the outside and what they’re experiencing on the inside; between their public faces and their private realities; between their visible swagger and invisible pain. Parts unknown: That was true of Bourdain. That was true of Spade. That’s true of every one of us.

Bourdain’s and Spade’s deaths happened in a week when newly released government statistics revealed a staggering increase in suicides by Americans of more than 25 percent from 1999 to 2016, when nearly 45,000 Americans took their own lives. Experts worry that this trajectory reflects a breakdown in social bonds, in community. It’s unclear how or if Bourdain and Spade fit into that picture.”

In fact, it is unclear how and why people take the most drastic step possible when confronting pain or madness or loss: to end it all. For those of us who have been in the terrifying valley of the shadow of death, we know what it’s like to dread the next day. We bemoan the darkness. We languish in the pain. And eventually, with lots of help and love and patience and sometimes medication, we slowly reemerge into the light. But sometimes people end up caught in such stultifying depression that they cannot move. And they fall.

Bourdain was one of those people about whom others said, “I had no idea he was suffering!” And it’s true. As a great therapist once taught me: “There are 2 things you will never know: what someone else is thinking or feeling.” That invisible existential wall that separates us can sometimes be 100 feet tall.

I wish I knew what pushes people to end their lives, people who seem so together, so with it… It is such a mystery and I have no good answer. After doing lots of research, no one else seems to either. There are symptoms and precipitating events. But what leads one person to go and one to stay is shrouded in the fog of the uniqueness of the human soul.

I mourn the loss of Anthony Bourdain and Kate Spade. I mourn the loss of Karen Douglas, Katie Stack, and Roee Grutman. I mourn the loss of thousands of people I did not know who, soul sick, took their own lives. We must keep our hearts open and our arms outstretched to provide shelter from the storm. A warm and loving community is not the answer, not the sole antidote; but it’s a beginning.

If you’re struggling with thoughts of suicide, please contact the National Suicide Prevention Lifeline  at 1-800-273-8255, available 24 hours a day, every day.

Shabbat Shalom

rebhayim