Rabbi Schwartz's Sermon for Yom Kippur 5779

Here Come Moses’ Children

YOM KIPPUR 5779

RABBI BARRY L. SCHWARTZ

On a hot day in June of 1964 Rabbi Richard Levy relates that, 

I was at a convention of the Central Conference of American Rabbis when Martin Luther King sent a telegram asking for rabbis to join him in a demonstration in St. Augustine, FL…. So I went with fifteen other rabbis. We were ushered into a [room] where King was speaking and as we came in he said, ‘Here come Moses’ children’.

Here come Moses’s children. How about that? How striking… Which led me to ponder: What does it mean to be Moses’s children today? Thus this sermon… which is Part Two of my exploration of the legacy of the Sixties that I began last night.

Some of you know that one of those Augustine sixteen was my own rabbi, from Temple Israel in Croton-on-Hudson, NY, Rabbi Michael Robinson, of blessed memory. Another was my late professor at Hebrew Union College, Rabbi Eugene Borowitz. These brave souls spent all night in a sweltering jail. At 3:00 AM, by the light of a single naked light bulb in the corridor outside their overcrowded cell they wrote a letter, Why We Went.

The Augustine Sixteen declared, 

We came because we could not stand quietly by our brother’s blood. Here in St. Augustine we have seen… the deep implacable hatred. What disturbs us more deeply is the large number of decent citizens who have stood aside, unable to bring themselves to act, yet knowing in their hearts that this cause is right and that it must inevitably triumph.

The Augustine Sixteen were telling us that when we stand idly by we are not innocent; we are part of the problem.

King himself said in his famous Letter from Birmingham City Jail that, 

Injustice anywhere is a threat to justice everywhere.

King said,

I cannot sit idly by in Atlanta and not be concerned about what happens in Birmingham.

King said,

We have not made a single gain in civil rights without determined legal and nonviolent pressure. Lamentably, it is an historical fact that privileged groups seldom give up their privileges voluntarily. I must confess that over the past few years I have been gravely disappointed with the white moderate… who is more devoted to “order” than to justice… and who constantly advises the Negro to wait for a more convenient season. Shallow understanding from people of good will is more frustrating than absolute misunderstanding from people of ill will.

The man who spoke at the famous March on Washington just before King’s iconic “I Have a Dream” was a rabbi. His name was Joachim Prinz. A refugee from Nazi Germany, he led a congregation in Newark, and he helped lead the Jewish involvement in the civil rights movement. Rabbi Prinz said that day,

The most urgent, the most disgraceful, the most shameful and the most tragic problem is silence.

Yet another great rabbi from the civil rights movement, Abraham Joshua Heschel, perhaps said it best,

In a free society; some are guilty, all are responsible.

Fast forward fifty years: She was not a rabbi or a minister, but I am still haunted by the words of Heather Heyer. Do you recognize that name? She was the young woman killed in Charlottesville, when she was rammed by a car driven into the crowd by an avowed racist.

Heather Heyer wrote that day in what would be her final Facebook post:

If you’re not outraged, you’re not paying attention.

Are we outraged? Are we paying attention? Are we standing up or are we standing by?

In the spirit of King and the Rabbis and Heather Heyer: What does it mean to be Moses’ children today?

What does it mean to be Moses’ children in the wake of the racist violence of Charlottesville and Charleston?

The police violence of East St. Louis, Staten Island, Baltimore, Baton Rouge?

The mass shooting violence of Columbine, Virginia Tech, Sandy Hook, Sutherland Springs, Orlando, Las Vegas, Parkland?

What does it mean to be Moses’ children in a time of #black lives matter and #me too and #march for our lives?

What does it mean to be Moses’s children in a time of zero tolerance of migrants and the separation of children from parents?

In the spirit of our revolutionary ancestor, allow me to respond that to be Moses’s children means, if nothing else: Opening our Eyes and Voting with Our Feet.

Opening our Eyes:

When he was a young man the Torah says that Moses “went out to his people and witnessed their toil.” (Ex.2) Then he saw an Egyptian beating a Hebrew, one of his kinsmen, and he acted.

Later on Moses opens his eyes again. “He gazed and there was a bush all aflame, yet the bush was not consumed. Moses said, ‘I must turn aside to look at this marvelous sight.’” (Ex.3) God too opens His eyes, as it were, as the Torah says, “God looked upon the Israelites, and God took notice of them.”  
 
Deep into the civil rights struggle, during his Poor People’s Campaign near the end of his life, King said,

We must see that the struggle today is much more difficult. It’s more difficult today because we are struggling now for genuine equality. Negroes generally live in worse slums today than 20 or 25 years ago. In the North schools are more segregated than they were in 1954…. The unemployment rate among Negroes is [worse]; twice that of whites. And the average income of the Negro is today 50% less than whites.

If we open our eyes today, what do we see 50 years after the Civil Rights movement?

Black kids are three times as likely to be poor as white kids. 

Black unemployment is twice that of white unemployment. 

Homeownership is 40% for African Americans; 70% for whites.

Four in ten black and Latino students attends schools that are 90% minority. In NYC it’s five in ten.

Latinos actually are now the largest minority in the country. Poverty rates have declined for all Americans except Latinos. One out of four Hispanic adults lives below the poverty line; one out of three children. Millions more, who cut our lawns; clean our pools, wash our dishes, and pick our fruit live just above it.

And did you see this last week: In 2016 net worth among white middle-income families in America was 19% below 2007 levels (adjusted for inflation). But among blacks, it was 40% below, and for Hispanics 46% below.

Do you call that an economic recovery?

Praying with our Feet:

God said to Moses to get up and start marching back to Egypt to speak truth to power. Later God told Moses to get up and start marching out of Egypt and toward the Promised Land.

Professor Michael Walzer of Princeton writes in a powerful verse that we often read from our prayerbook,

Standing on the parted shores of history we still believe what we were taught before we ever stood at Sinai’s foot; 

that wherever we go, it is eternally Egypt; 

that there is a better place, a promised land; 

that the winding way to that promise passes through the wilderness; 

that there is no way to get from here to there except by joining hands, marching together.

When Rabbi Heschel marched with King at Selma he remarked afterwards, “I felt as if my legs were praying.”

Praying with our feet means marching and lobbying. I was so proud when young people across America led the way last spring in the March for our Lives and the national school walk-outs. 

I was so proud when I found out that our own Leonia high schoolers Maddie Raciatti and Isabel Raskin were among the student leaders here in Leonia. 

I was so proud last year when I went to a Leonia Town Council meeting to advocate for the Leonia sanctuary city resolution that our own Sandy Pecht had made a special trip back from college to do the same. 

The year before last I had the privilege of meeting civil rights icon John Lewis, still feisty after all these years. I shook his hand and told him that I was the head of The Jewish Publication Society that had published the work of Rabbi Heschel. He recalled marching with Heschel and how much that meant. He said to us rabbis: 

Keep marching. Raise your voices. Make some noise!

I know that if Dr. King was here, if Rabbi Heschel was here, if Rabbi Prinz was here, if Rabbi Borowitz was here, if Rabbi Robinson was here… they would all say the same thing as Jon Lewis.

They would remind us that the Torah commands (Lev. 18):“You shall not stand idly by.”

They would remind us that the Torah commands (Ex. 23): “You shall not oppress the stranger, for you know the soul of the stranger, for you were strangers in the land of Egypt.”

They would remind us that the Torah commands (Deut. 16): “Justice, justice shall you pursue.”

They would remind us, “Open your eyes and vote with your feet.”

They would remind us that so much is at stake in American today.

We are fighting for freedom of the press right now.

We are fighting for oppressed refugees right now.

We are fighting for traumatized children right now.

We are fighting for victimized women right now.

We are fighting for the future of our very democracy right now.

We are fighting for the future of our gasping planet right now.

They would say at this New Year: Remember who you are!

They would say, as we enter the room:

Here come Moses’ children. 

Here come Moses’ children. 

Make way for the children of Moses.

Character Matters, The Prophets Say

Our friend Joanne Palmer, editor of the Jewish Standard, published an article on this year's Sweet Tastes of Torah that is worth noting here on the congregational blog of Adas Emuno. 

The title of the article is Character Matters, The Prophets Say. The subtitle of the article, which was published in the January 19th issue, is "This year’s Sweet Tastes of Torah includes a talk on prophetic literature; also havdalah, dessert, and dancing," and here's how it begins:

In some ways, everything is different this year.

In other ways, things are the same; we build on successes and learn from missteps. The Sweet Tastes of Torah, the annual program that offers the community workshops with local rabbis, all of them members of the North Jersey Board of Rabbis, has been going strong for almost a decade now. About 18 Conservative and Reform rabbis will teach two sessions of classes on February 3 at the Fair Lawn Jewish Center.

But this year, in response to the increased urgency that many people feel to do something, to understand more about what they can do and to know more about the Jewish context that can nourish their instincts and actions, Sweet Tastes of Torah is reshaping the evening.

It will begin with the usual spirited Havdalah, and it will end with the usual and much-anticipated dessert, as well as Israeli folk dancing (to even out the dessert), but it will include a keynote address, which will provide the focus for all of the first session’s workshops and some of the second.

So far, so good, you may say, but what really makes this year's event different from all other years, you may ask. Well, then, read on!

The keynote speaker is Rabbi Barry Schwartz, who heads Congregation Adas Emuno in Leonia and is the CEO and editor-in-chief of the Jewish Publication Society. In what must have been his abundant spare time (assuming that either he never sleeps and has figured out a 36-hour day), he has written Path of the Prophets. The latest of his books—he wrote a children’s book, Adam’s Animals, that came out in October—looks at some of the prophets—both the obvious ones, like Isaiah, Jeremiah, and Ezekiel—and biblical figures who were not called prophets but who functioned in that way, characters including Judah, the midwife Shifrah, and Ruth.

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Although Rabbi Schwartz worked on his book for five years, he said, and therefore he began the work well before today’s political situation evolved, “it just so happens that it’s coming out at a time when we are so conscious of the ethical issues that are swirling around the presidency and also the #MeToo movement. This invitation to deliver the keynote came smack at the time when the Harvey Weinstein story was just breaking, and it seemed that every day there was a new story.

Because his book is about prophecy—and about ethical living, which prophecy demands—it seemed absolutely timely, he said, and that is a great sadness. “I thought that I was writing it in order to make my contribution to the conversation about the prophets,” he said. “They inspired me when I was younger, and I wanted to do that for the new generation.

“So many people try to read the prophets, and their eyes glaze over. So much of it is written in high rhetorical style, in a poetical prose that is very hard to digest. I wanted to write a book that makes the prophet’s works, and even their lives, accessible and relevant and compelling.”

He talked about his book’s structure, and how the workshops at Sweet Tastes will mirror that structure.

“The book is divided into three sections—justice, compassion, and faith—reflecting Micah’s admonition to ‘do justice, love mercy, and walk humbly with your God,’” Rabbi Schwartz said.

“Certainly we are seeing ethical crises of leadership, particularly political and sexual in nature; these crises are happening so fast that we can hardly keep up with them. My thesis is that the prophets of ancient Israel brought forth an ethical revolution, and we need to retrieve their often overlooked or forgotten messages today. It will help inform us, perhaps it will help steady the ship.

“Part of what I will raise in the keynote is that it is not enough for us to lament what is going on. It is not enough for us to raise our concerns and then move on. In some ways, that is putting our heads in the sand, and the prophets would say no, that is not enough.

“We very much need to hear the prophetic message that every person has a responsibility to do their part. The prophets didn’t turn their ire just on the leaders, but on the people as well, and in some ways that is even more daring. If the leaders are making a mistake, we need to speak truth to power, but we also need to speak truth to the people, and to understand, as Rabbi Heschel put it, that especially in a democratic society, not all are guilty, but all are responsible.”

Rabbi Heschel, of course, is Rabbi Abraham Joshua Heschel, the 20th century Jewish theologian and political advocate whom Rabbi Schwartz counts as among his inspirations. So, he said, was the rabbi of the shul to which his family belonged when he was growing up, in Croton-on-Hudson in New York. “Rabbi Michael Robinson, of blessed memory, was a disciple of Heschel’s, and one of the dozen Reform rabbis who were arrested with Martin Luther King in St. Augustine,” he said. “He was a true advocate for social justice, and I grew up with him, listening to him quote King and Heschel and the Hebrew prophets.

“It was JPS that published Heschel’s book The Prophets in 1963, and I feel a great kinship as the head of the JPS with Heschel’s work.”

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Rabbi Schwartz begins each of his chapters—each dedicated to one official or unofficial prophet—with a biographical sketch based on the information available in the Bible and fleshed out by his imagination. “I combine biography and theology by taking an episode from their lives that illustrates what their lives were about,” he said. “Sometimes the biographical bits in the text are sparse, but I elaborate on it by what I call creative first-person midrash. I have the prophets themselves speaking in the first person, and I take some poetic license to do it.”

Among the prophets Rabbi Schwartz writes about are Judah, who walks the “path of repentance,” he said. “Judah is the first character in the Bible who undergoes what we think of as repentance, and he changes.” And then there is Caleb the spy, “who had the audacity and the courage to stand up to his fellow spies, and he countered their terribly pessimistic report about the land they were about to enter with a more optimistic report. He was an example of someone whose spirit gave him the ability to stand forward.

“And the prophets are not all doom and gloom,” Rabbi Schwartz continued. “Some of it is about compassion, forgiveness, kindness, and hope. All of this is very much part of the prophetic message. That’s the second group, compassion. And then there’s the third one, walking humbly with your God. That’s the path of joy and faith and humility and wisdom; it’s more about internal characteristics.”

So, will his keynote address at Sweet Tastes of Torah be overtly political? It probably depends on how you define political, and for that matter how you define overt.

“I definitely will reference what is going on today,” Rabbi Schwartz said. “I am going to recall the names of so many people caught up in scandal today, without dwelling on any of the particular individuals or the details of their stories. But I do want to begin by painting a picture of the sordid state of affairs. I certainly will mention political figures and the figures in the worlds of entertainment and the like who have been caught up in political and sexual scandals, without going into detail.

“And then I will move directly to the message of the prophets, which is about not making ethics peripheral. They should be central to our lives.

“Character truly counts. To all those who say that our leaders’ character does not matter, the prophets would say that you can never separate character from the office. It’s reaffirming an old-fashioned message, that leadership is not just about a person’s ability, but about that person’s character. It’s not just about their ability but also their integrity.”

And then, of course, after all the discussion and soul-searching, there always is dessert.

The article also includes a nice picture of Rabbi Schwartz:

And it concludes with the following information: 

Who: The North Jersey Board of Rabbis sponsors

What: Sweet Tastes of Torah

Where: At the Fair Lawn Jewish Center, 10-10 Norma Avenue

When: On Saturday evening, February 3; doors open at 6:30 and Havdalah is at 7.

How much: $15 per person until January 31; $20 at the door

For more information, including a list of breakout sessions and teachers, and to register: Go to sweettastesoftorah.weebly.com or Google “sweet tastes of torah 2018”

We hope to see you there!

from the pages of Kadima, the newsletter of Congregation Adas Emuno:

From the desk of …                    

 Rabbi Barry Schwartz

    

TRUTH TO POWER

I am honored that my rabbinical colleagues here in Bergen County have asked me to deliver the keynote address at the Sweet Tastes of Torah community night of study, Saturday night, Feb. 3, 2018 (7:00 PM) at the Fair Lawn Jewish Center.

My talk is entitled "Truth to Power: Prophetic Ethics in Troubled Times". It’s inspired by my new book, Path of the Prophets: The Ethics-Driven Life. I extend an invitation to you to join the several hundred people who gather at this annual evening of community learning. This year my address will be followed by break-out sessions led by a dozen of my colleagues. Each session will discuss a chapter of my book that elaborates on the prophetic path.

It gives me no pleasure to say that the publication of this book could not be more timely. It seems that we read about another sexual misconduct or political malfeasance scandal every week. As I will ask at the community event: “When will it end? Where will it end? How are we supposed to react? Is it enough to shake our heads or wring our hands? Is it enough to tusk-tusk and move on? Is it enough to forgive and forget? If this is a 'transformative' moment, then what have we learned? If this is a 'teachable' moment, then what do we say to our children?"

Enter the prophets. Even in their day they understood that the corruption of power is nothing new. They understood that the complicity of the elite is nothing new. And they understood that the apathy of the masses is nothing new.

Yet none of this stopped the prophets from speaking truth to power. None of this stopped the prophets from standing up when everyone else stood aside. None of this stopped the prophets from advocating for the path that I call “the ethics-driven life”.

Now more than ever, we need to rediscover these forgotten provocateurs who incited the most remarkable revolution in Western Civilization; who gave us the Great Commandment to love our neighbor as ourselves; who gave us the Ten Commandments that forbid murder and theft and adultery and lying; who gave us the charge to love the stranger, the widow and the orphan; who gave us the demand “to do justly, to love mercy, and to walk humbly”.

I hope to see you there!

Adam's Animals by Rabbi Schwartz

This past summer, our own Rabbi Schwartz published a new book, a beautifully illustrated children's book entitled Adam's Animals:

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Here's the description:

Meet Adam, and a dazzling array of fascinating and unfamiliar animals from A to Z in this playful alphabet book that retells the story of Adam naming the animals. Beautiful, lush illustrations complement this fun read-aloud.

And from Kirkus Reviews:

After the creation of Earth, a young man called Adam names all the animals and then meets his partner, Eve. The story opens with the first days of life on Earth as mountains form, plants sprout, and animals arrive. Adam suddenly appears as a young man with brown skin and dark hair. He likes to walk and talk with all the animals and decides he should name every species. The animals form a huge line to receive their monikers, and Adam names them in alphabetical order, from aardvarks to zebras. Some creatures will be familiar to children, but many will be new, such as the dik-dik, the kinkajou, and the matamata. When Adam feels lonely, a female human mysteriously appears and agrees to be Adam's partner. The young woman also has brown skin and long, dark hair that conveniently covers her body, and she doesn't need Adam to name her as she already has her own name, Eve. Pleasant illustrations creatively integrate the disparate creatures (labeled unobtrusively) into congenial groupings, although the animals can't be shown in proper perspective due to space limitations. God and the role of the divine in creation are not mentioned in the text, although that is addressed in an author's note, which names the source of the story as the biblical book of Genesis. A congenial, readable story. (Picture book. 3-7) 

And from Ellen Cole for The Jewish Book Council:

This new picture book builds from one line in Genesis when God decides to have Adam name the animals. The author does a clever job in a situation where content needs to be stretched and most pages consist of many names. His first trick to hold interest through a long alphabetical list is to pair every animal we recognize with a creature we never heard of or barely know. A second tool used is to devote several amusing pages to animal complaints about their names or their sounds. Around these lists the author bookends first a quick but accurate recap of the steps of creation including Adam's and then Eve's arrival. This book embroiders Adam's personality and feelings, but filling in silent Biblical gaps is done by the best of scholars. Eve's arrival is vibrant and imparts the sense of a strong character. The illustrations of the animals are realistic and recognizable. Recommended for ages 4 to 6.

And what's more, the book was featured in an article in the Jewish Standard written by the weekly's editor, Joanne Palmer, and published on October 6th.  Entitled "'Adam's Animals'" with the subtitle, "Leonia Rabbi, JPS Editor in Chief Writes Children’s Book About Genesis I," the article opens with some background about our rabbi:

Rabbi Barry L. Schwartz is the editor in chief and CEO of the venerable Jewish Publication Society, the nonprofit publisher that produces consistently well-respected, often actively invaluable translations and Torah commentaries, as well as other works of Jewish scholarship.

Rabbi Schwartz also is the full-time rabbi of Congregation Adas Emuno, a Reform synagogue that began in Hoboken more than a century ago and now, snug in Leonia, is housed in a charming red-brick building with a lovely, serene, Zen-like garden in the back, always filled with the murmur of little waterfalls, occasionally home to poetry readings.

Oh, and he just published a children’s book, Adam’s Animals, with his longtime publisher, Behrman House, through its new children’s imprint, Apples & Honey Press. The book is about to be sent out to the thousands of families in North America and the United Kingdom who subscribe to PJ Library.

And exactly how does he do all this?

“I have a strong work ethic,” he said. “And I feel very blessed to do the work.”

Rabbi Schwartz was ordained at the Hebrew Union College—Jewish Institute of Religion in New York in the mid-1980s. He has been in Leonia for seven years, and he has headed JPS for eight.

He began his work with the publisher as a board member, he said, and a rarely quiet, often questioning, occasionally obstreperous board member at that. Although he did not think that such a persona would have endeared him to JPS’s leaders, he was wrong; it led to the job offer, which he accepted with gratitude and excitement. But JPS is in Philadelphia. When he began his work in Leonia, he commuted to Philadelphia every week; the next year he went every month, and by now he goes just once a year. Most of his work is done remotely, he said, and by far more meetings happen in New York than in Philadelphia anyway.

Rabbi Schwartz loves telling stories, particularly to children, he said. Adam’s Animals is one of them, a story he’d told to the children in Adas Emuno’s Hebrew school. “Every Sunday morning I tell them about the portion of the week, and I began making up stories about the animals in this portion,” he said. “That gave me the idea of writing a whole cycle of stories about animals in the Torah. This is the one I decided to publish.”

Will any of the others be published too? “We’ll see,” he said.

“It’s a very simple story, meant for very young readers,” he continued.

Rabbi Schwartz “has been an environmentalist all my adult life,” he said. “I have done a lot of work in that regard. And this book is a celebration of the biodiversity of God’s creation.”

Adam’s Animals tells the story of creation, as told in the first chapter of Genesis. It focuses on Adam’s task—naming the animals. The animals are presented in alphabetical order, a menagerie of fantastical but real beasts. There are lions and tigers and bears; there also are aardvarks and bandicoots and dik-diks and xenopses and xeruses and yaks and yapoks. There’s an unappealing blobfish and a regal jaguar.

And at the end, there is a human companion for Adam, a companion who he does not get to name, but who comes with her own name. Adam gets to meet Eve.

The illustrator, Steliyana Doneva, has done a wonderful job, Rabbi Schwartz said. He never met her, he added; she is not Jewish, and she lives in Romania. Her English is sketchy at best. But it doesn’t matter. She understands his text completely, he said, and she has brought it to life.

“It was so much fun, from beginning to end,” he added. “Doing the research, writing it, all of it.

“And I found out that the book was going to be published when I was on safari in South Africa, seeing so many animals.”

Not that going on safari is an everyday, or even every-year, experience for him, he added. It was instead the culmination of an environmentalist’s lifelong dream.

In Adam’s Animals, Adam is not white. That is not accidental. “The story was written to express diversity in many different ways, and in ways that appeal to someone who comes from a different faith background, or no faith background at all.

“We are all on this planet together, and we have to figure out how to take better care of it together.

“Environmentalism unites us,” he said.

Congratulations to Rabbi Schwartz!

Hanukkah and Heresy

Not only is Barry Schwartz the spiritual leader of Congregation Adas Emuno, the Director of the Jewish Publication Society, and the author of several books (see our previous posts, Adas Emuno: We Need More Jewish Debate, Not Less and Adas Emuno: Judaism's Great Debates Now in Print!), but our multitalented rabbi is also a playwright, with a reading of his new drama set for this Thursday, December 18th, 7 PM, at Temple Emanu-El in Manhattan.

We are pleased to share with you an article from The Jewish Week by their theater columnist, Ted Merwin, entitled Chanukah and Heresy:

While Chanukah marks the military victory of Mattathias and his five sons over the Seleucid (Syrian Greek) monarchy, it also represents the ascendancy of the Maccabees over their fellow Jews who had become infatuated with Hellenistic culture.

The most famous literary exploration of this underlying theme is Rabbi Milton Steinberg’s 1939 historical novel, “As a Driven Leaf,” which centers on Elisha ben Abuyah, an iconoclastic rabbi from Talmudic times who was excommunicated for his embrace of Greek philosophy and who was then accused of betraying the Jews to the Romans during the Bar Kokhba Revolt. Barry Schwartz’s new dramatic version of the novel will be performed Dec. 18 in a free reading by the Instant Shakespeare Company at Temple Emanu-El.

The playwright, a Reform rabbi, is now the director of the 126-year-old Jewish Publication Society. He views “As a Driven Leaf” as exemplifying the struggle that many Jews still face. The protagonist, he told The Jewish Week, is “caught between Athens and Jerusalem, or between reason and revelation.”

Like that of Baruch Spinoza, the 17th-century Dutch Jewish philosopher who was also excommunicated for his atheism, the tale of Elisha, Schwartz reflected, “disturbs and haunts us to this day.” Indeed, in 1991, a Baghdad-born Israeli author, Shimon Ballas, published a controversial novel, “Outcast,” about an Elisha-like Iraqi Jew who converts to Islam; it was translated into English in 2005.

Steinberg, who was the rabbi of Park Avenue Synagogue until his untimely death at the age of 46, was a disciple of Rabbi Mordechai Kaplan, the founder of the Reconstructionist movement. In 1945, Rabbi Kaplan was excommunicated by Orthodox rabbis; they burned his Sabbath prayer book, which eliminated references to a supernatural God, to belief in a messiah, and to the Jews as the chosen people. The episode, Schwartz said, was extremely sobering for Steinberg.

Paul Sugarman, who plays Elisha, is the founder of the Instant Shakespeare Company, which performs readings of the Bard’s work in public libraries across the city, Sugarman remarked that his character is “tragically caught between his community and his loyalty to his rational ideas.”

Vacillating between the Jews and Romans, Sugarman said, Elisha betrays both. “He is overwhelmed by circumstances,” the actor observed, and “thus fails to bridge the gap between not just different ideas, but between different parts of himself.”

“As a Driven Leaf: The Heresy of Rabbi Elisha Ben Abuyah” will be read this Thursday, Dec. 18, at 7 p.m. at The Temple Emanu-El Skirball Center, One E. 65th Street. For information, call the Skirball at (212) 507-9580 or visit www.emanuelskirballnyc.org.

This looks to be a real Hanukkah treat for all of us! You can count on the fact that Adas Emuno will be well represented at this event. We hope to see you there!

Attitude of Gratitude for Hanukkah

Did you see Rabbi Schwartz's article in the Jewish Standard dated November 22nd? Entitled Attitude of Gratitude: How the Early Christians Helped Save Chanukah, you can read it over on the their website, or enjoy it right here on our congregational blog:

The holiday of Chanukah almost disappeared from the Jewish calendar.

The early Christian community had a role in helping save it.

Therein lays a complex and ironic tale, but one well worth recounting. The church’s role in the preservation of ancient Jewish writings excluded from the Hebrew Bible is remarkable and underappreciated. I have only recently come to a fuller awareness of this historical phenomenon as publisher of a new three volume anthology of Second Temple literature, Outside the Bible: Ancient Jewish Writings Related to Scripture. (The Jewish Publication Society will publish the book next month.)

How did it come to pass that Chanukah almost disappeared? As a “new” holiday, not commanded in the Torah, Chanukah’s status was shaky from the start. Indeed, I and II Maccabees, the earliest sources that mention the festival, portray the first Chanukah, in 164 B.C.E., as nothing other than a belated celebration of the all-important eight-day holiday of Sukkot. The name Chanukah nowhere appears; instead, the festival is called Sukkot in Kislev.

When the text says that “Judah, his brother and the entire community of Israel decreed that the days of rededication of the altar should be celebrated with a festival of joy and gladness at this time every year…” (I Mac. 4:59) it is likely hinting that subsequent Hasmonean rulers desired to establish a new festival to perpetuate the memory of their exploits. That this did not sit well with the Pharisees and their rabbinic heirs is quite evident. Chanukah as a special name for the holiday only appears in the first-century C.E. Megillat Ta’anit, which already was two hundred years after the Maccabean revolt. Josephus refers to a Festival of Lights but is unsure about the name’s origin. The well-known miracle story of the little jar of oil that lasted for eight days still is unknown to him; that story does not make its first appearance in the sources until the Talmud, more than 500 years after the revolt.

The Talmud declines to give Chanukah its own tractate, like the other holidays. Discussion of the festival is embedded in Tractate Shabbat, with the telling opening “Why Chanukah?” That is where the miracle story emerges, perhaps to justify the popular practice of the holiday and to draw attention away from the Hasmoneans’ militaristic exploits. Elsewhere in the Talmud, a story records how two prominent sages, Rabbi Eliezer ben Hyrcanus and Rabbi Joshua ben Hannaniah, went out of their way not to comply with a fast declared during Chanukah, and castigated the community that wanted to do so. “A thorough survey of the evidence,” Professor Moshe Benovitz writes, “suggests that despite the origin of the festival in Israel… Chanukah was not widely observed in rabbinic circles in the land of its origin from the destruction of the Temple in 70 CE until the third century.”

To add insult to injury, the sages excluded the Books of the Maccabees from their biblical canon, thereby proscribing the key historical source relating to the holiday. To this day, many Jews are surprised to learn that the Maccabees are mentioned nowhere in the Hebrew Bible.

And this is where the role of the Jewish diaspora, and the early Christian community that arose in it, enters the tale.

For the Jews in post-destruction Judea, it is understandable that a festival proclaimed by the very rulers who dragged the country into chaos would be suspect. It is likewise understandable that whatever popular sentiment clung to the celebration was extinguished after the catastrophe of 70 C.E. As Dr. Benovitz adds, “Is it conceivable that in the shadow of the destruction Jews would continue to joyously mark a period of independence that ended 107 years earlier, when all hope for its renewal has been shattered?”

But popular backing for the holiday remained largely intact in the great Jewish communities of Egypt and Babylonia. When the Jews of Alexandria translated the Hebrew Bible into Greek, they retained the Books of Maccabees. The earliest Christians adopted this Hellenistic biblical canon. The original Hebrew version of I Maccabees and the original Jewish II Maccabees—written in Greek—disappeared from history, but the church preserved them in its own copies of the Septuagint—the Greek Old Testament. Clement of Alexandria commented on them in the second century, and Origen did the same in the third; we have surviving texts from the fifth-century Alexandrinus Septuagint and the eighth-century Venetus Septuagint.

In another ironic twist, the early church saved another text that the medieval Jewish community in Europe later used to bolster its celebration of Chanukah. The Book of Judith, written in the Maccabean period, also was excluded from the Hebrew Bible. Jerome translated the popular text from the Greek (or possibly Aramaic) into Latin. In the tenth or eleventh century, Jews availed themselves of the Latin Vulgate to render the story back into Hebrew. At the same time, they rather audaciously reinterpreted the tale, set during the Assyrian conquest, into a Maccabean exploit. Judith became a central figure in prayers and stories about Chanukah, and even became a common figure adorning European Chanukah menorahs.

In the last 50 years, scores of remarkable Second Temple-era Jewish texts have come to light with the discoveries of the Dead Sea Scrolls and the Cairo Genizah. The manuscripts found in remote monasteries around the world, like Santa Katarina in the Sinai desert, are less well-known.

Were it not for the church, these scriptures and commentaries would have been lost to history. Instead, the sacred library of ancient Israel is once again coming to light. Maybe that too is part of the miracle of Chanukah.

Anti-Semitism and Social Media

On the Shabbat service held on November 8th, Congregation Adas Emuno featured a special program commemorating the 75th Anniversary of Kristallnacht, which is generally considered the first major event of the Holocaust. What follows is a response to the program from congregant Ludwik Kowalski:

Two things impressed me during this evening's (11/8/2013) Shabbat service. One was Holocaust survivor Kurt Roberg's presentation commemorating the 75th anniversary of Kristallnacht. 

Another was Rabbi Schwartz's reference to a new Jewish Publication Society publication entitled Hatemail. The book presents picture postcards—yesterday's social media—which were widely used to promote anti-Semitism.

The link below will show you how today's social media are being used for the same purpose: 

Three Poisonous Documents

You will see translations of three highly anti-Semitic documents found on Polish websites. I hope they will be used by some sociologists and students.

from the pages of Kadima, the newsletter of Congregation Adas Emuno:

From the desk of …                    

 Rabbi Barry Schwartz

    

COMING HOME TO YOUR BIRTHRIGHT

At this new Jewish year, 5774, I invite you to come home to your birthright. And what is this birthright? I’m glad you asked. Simply put, it is Torah. The famed novelist Chaim Potok said it well:

Torah is a Jew’s sense of self; the beginning of it, the foundation stone of it. Then you can pick and choose, quarrel with it, discard this, accept that; but at least know where the shoreline is before you begin to row away from it. If you are rowing and there is no shoreline at all, then you are navigating blind, and to navigate blind is to live in dread.

Or as my friend David Lerman, the immediate past-president of The Jewish Publication Society once wrote: 

Torah is, effectively, our genetic code. Torah explains who Jews are, why we behave as we do, and why we are perceived by others in the world as we are. Whether we embrace Torah and live it, reframe it and live informed by its values, we always react to it—and that is the defining element of our experience on this planet.

Torah explains why we are called The People of the Book. Torah explains why we celebrate the Sabbath and holidays the way we do. Torah explains why our synagogues are constructed the way they are. Torah explains the way we pray. Torah explains our veneration of the written word and reverence for education. Torah explains our moral empathy and passion for social justice.

My friend David describes himself as “a reasonably educated but largely secular, non-spiritual Jew who attends shul weekly in order to have the privilege of reading and studying Torah.” I invite you to do the same, on a weekly or monthly basis:

Weekly:  Our Shabbat morning Torah study (10:00-11:30 AM) has become a big deal. Now is the perfect time to join, as we begin a new year. Our theme: All in the Family—Biblical Portraits. The Torah is great not only for its lofty ethical pronouncements, but because of its truly insightful portrayals of family life. We can all relate to the issues of spouses, siblings, and children. This year we will read the family life stories of the Bible, and enhance our discussion with a commentary written by a leading psychotherapist.

Monthly:  At every Shabbat Family Service we read from the Torah and relate the story to our lives. Making this commitment with your family keeps you anchored to the Jewish year. So while I have your attention, here are the Family Service dates for this year:

• October 18
• November 22
• December 20
• January 24
• February 7
• March 7
• April 4
• May 16
• June 8

The family service is for everyone, not just the class that may be honored at a particular service.

Of course, the Torah is also read at the holidays. And speaking of which, our celebration of Simchat Torah (Wednesday, Sept. 25 at 7:00 PM) will be extra special this year. Thanks to the extraordinary mitzvah project effort of two of our recent b’nei mitzvah cousins, Julian Pecht and Oliver Racciatti, our primary reading Torah has been restored to top condition by a scribe and will be rededicated at this festival.

The poet Heinrich Heine called the Torah, “the portable homeland of the Jews.” The Hebrew Bible is our contribution to the world even as it remains our guiding light. This year make the pledge to become reacquainted with the Torah…  and reclaim your birthright!

Rabbi Schwartz's Sermon for Rosh Hashanah Evening 5773

THE BOOK OF LIFE

ROSH HASHANAH 5773

RABBI BARRY L. SCHWARTZ

Every morning I arise at dawn, hop on my bicycle, and ride down to Overpeck Park. As I hit Fort Lee Road, I pass the giant utility poles that are home to the parrots of Leonia. They squawk their greeting, and I tip my helmut hello. On my right I pass the Leonia section of Overpeck. The 6:00 AM walkers are already doing their loops, just as the sky is alighting.

I cross over to the larger Ridgefield section of Overpeck, and begin my own triple loop, each about 2.5 miles long. As I round the first bend, the tip of the Manhattan skyline comes into view. It never fails to surprise me. I pass the ball fields and there on the horizon is the Empire State Building, and further down, the new World Trade Center.

The sun is just coming up, and often it shines on the side of those skyscrapers, casting them in striking hues. Turning again, I ride along the river, the dawn sky reflected in a palate of pinks and oranges over the water as the sun rises.

The water is placid, the sky is brilliant; the birds wing their way over the water.  Sometimes a sculler glides along, causing barely a ripple. All is well with the world…  except it isn’t.

The Leonia section of Overpeck Park, as many of you know, contains a memorial to those lost in 9-11. The Ridgefield section of Overpeck Park once revelaled a glimpse of the twin towers that are no more. Every morning that I take my idealic bike ride the subtle but persistent reminder of our national tragedy is there. The reminder that our beautiful world is also a troubled world is there.

This week we are celebrating the Jewish New Year. That’s why we’re here. But this past week also marked the 11th anniversary of 9-11. The commemeration this year was so much more muted than last year, for the tenth anniversary. That is understandable.

But for me the anniversary of 9-11 is not muted—for two reasons:

My visit the week before last to ground zero, 

and my worry over a nuclear Iran.

Permit me to explain why each affects me deeply, and the lessons they impart, as we gather in prayer and reflection at this new year.

A meeting connected to my work at the Jewish Publication Society brought me to a building next door to ground zero. I had not visited ground zero before, so I arrived early to visit the site. It was a weekday morning, but already hundreds of people were lined up. I heard languages from around the world. As you make your way to the entrance you see photographs of people gathering in the wake of 9-11, and holding vigils on every continent.

Ground zero is not a quiet place these days. It is a booming construction site. But once you enter the Memorial Park, the surrounding noise seems to fade away. You come to the edge of the memorial pools, water cascading along the sides. First I am struck by the enormity of their size. These pools represent the exact footprints of the twin towers. They are huge, and 30 feet deep. The void that absence creates is so palpable.

Then you come to the edge and you begin to see the names of the deceased. You begin walking around the edge of the square. Row after row of names. I begin to read one, then tens, then scores. There are hundreds of names; hundreds of hundreds. There are too many names to possibly read.

But seeing each individual name you begin to realize the enormity of the loss. Every name a precious soul. Every name a whole universe. Every name beloved by someone who grieves to this day.

The water streams on; as life goes on. But the falling water is also, I think, our tears. They never run dry.

Away from the pool are a grove of newly planted trees. In the words of design jury chair Vartan Gregorian: “The voids left by the destruction are the primary symbols of our loss. While these voids remain empty and inconsolable, the surrounding plaza’s design has evolved to include teeming groves of trees, traditional affirmations of life and rebirth. The result is a memorial that expresses both the incalculable loss of life and its regeneration.”

In the front center of the grove stands one tree taller than the rest. It looks healthy and vibrant, but support cables are by its side and there are scars on the trunk. This is the Survivor Tree: the calloway pear tree found as the only living thing at ground zero. Rescuers, looking in vain for signs of human life, found none. But then they found this scorched eight foot stump, and thought it too was dead, until they saw the roots were still intact. Carefully they removed the charred tree and brought it to the Parks Department Plant Nursery in the Bronx. For nine years the tree was nursed back to life, almost succumbing a second time during a particularly bad storm. Two seasons ago it was brought back to ground zero. Last year President Obama laid a wreath at its base. The Survivor Tree is now 30 feet tall. This year it blossomed, on the first day of spring, astounding New Yorkers.

I have a picture of the survivor tree that I took on my cell phone. I will pass it around. Behind it is the new World Trade Tower. The new tower is some 93 stories tall, and due to be completed in 2013. From the ashes, life. The irrepressible life force of a tree. The irrepressible life spirit of a nation.

We Jews can relate to that. We know what it is to face tragedy, and to overcome tragedy by affirming life in its wake.

As Jonathan Saks, the Chief Rabbi of Great Britain, writes in his book To Heal a Fractured World:

What was it about Judaism that led Jews, in circumstances that should rationally have led to despair, not merely to survive, but to respond with a new burst of creativity? For that, historically, is what happened. The division of the kingdom after Solomon led to the flowering of prophecy. The destruction of the First Temple and the Babylonian exile reinvigorated the study of Torah. Responding to the destruction of the Second Temple , the sages created the vast rabbinic literature: Mishnah, Midrash and the two Talmuds. The encounter with… Christianity gave impetus to Jewish bible commentary; with Islam, to Jewish philosophy. The crusades led to new forms of north European Jewish pietism. The Spanish expulsion evoked the mysticism of Safed. The Holocaust, in human terms the worst tragedy of all, led to the single greatest affirmation of the collective Jewish will to survive: the birth of the State of Israel.

Our common scripture and our common history cherish life; venerates life. Amidst the cleared away rubble ground zero is coming to life again. The museum that will tell the story is not open yet, but if you want to glimpse some of that story, if you want to sense the inexhaustible life affirming potential of everyday people, then stop in at St. Paul’s Church just a block away. The story of their ministry in the wake of 9-11 is inspirational. People of all faiths joined hands, night and day, to comfort the afflicted and assist the rescuers. Three months after 9-11, the church helped sponsor the lighting of a Hannukah Menorah at ground zero. Light against the dark.

Which brings me to my second reason for speaking on the eve of this new year. Our beautiful world is still a deeply troubled world. Thomas Friedman wrote that our greatest failure prior to 9-11 was a failure of imagination. Our failure to imagine how committed to evil some people can be. Our failure to imagine how such people will employ any means to justify their ends. Our failure to imagine that there are religious fanatics who cherish not life, but death.

Today I am haunted by my perception that we are still failing that test of imagination. We just don’t want to believe that there are people who hate us. The Islamic republic of Iran has said, repeatedly, that America is the Great Satan and Israel the Little Satan. Its president, the head of state, has said, repeatedly, that he wants to wipe Israel off the map. Its top cleric has said, repeatedly, that Israel is a cancer to be eradicated.

We don’t want to believe it because we are not hateful, spiteful people. We don’t want to believe it because our religious traditions abhor the very notion of suicide bombers and the slaughter of innocents. We don’t want to believe it because we forget history very quickly.

Well, even as the Jews rise from the ashes time and again, we are haunted by history. We are told to remember, remember, never to forget.

So we remember that, in the lifetime of many of us here today, people of good will did not, could not believe what a man named Hitler could do.

What an emperor named hirohito could do... What a supreme leader named Stalin could do… What a chairman named Mao could do… What a regime called the Khmer Rouge could do… What a tribe called the Hutsis could do… What a clan called the Janjaweed of Darfur could do… What a mullah named Omar and a shiek named Bin Laden could do…

How much history do we need to forget in order to delude ourselves once again?

And as noted columnist Charles Krauthammer, a man I respect but rarely agree with, argues, relying on a theory of deterrence like that of the mutually assured destruction doctrine of the Cold War era is dangereously misguided. He gives three reasons:

1. The Soviet quarrel with America was ideological. Iran’s quarrel with Israel is existential. The Soviets never proclaimed a desire to annihilate the American people. For Iran, the very existence of a Jewish state on Muslim land is a crime. an abomination. 

2. America is a nation of 300 million, Israel 8 million. America is a continental nation; Israel, a speck on the map. As former Iranian president Rafsanjani has famously said: “Application of an atomic bomb would not leave anything in Israel but the same thing would just produce damages in the Muslim world.” 

3. Irans’s clerical regime rules in the name of a fundamentalism for whom the hereafter offers the ultimate rewards. The classic formulation comes from Tehran’s fellow Jiahdist Al-Qaeda: “You love life and we love death.” Try deterrring that.

We just can’t wrap our heads around that . “You love life; we love death.” We don’t want to believe it because it runs counter to everything we have been taught. To our deepest values. To our most cherished principles.

I know this is grim stuff, but with the window of opportunity rapidly closing, can we begin the new year by avoiding the most dangerous situation in the world? Never mind the existential threat to Israel?

We pray that our leaders, here and in Israel, will be determined, wise and courageous as they wrestle with the weighty decisions that must be made, and will be made.

Allow me to close on an optimistic note. Al-Qaeda and Teheran are right about one thing. We do love life.

Look at the words we read in our prayerbook this evening: “Zochreinu l’hayim: remember us unto life, Sovereign who delights in life, and inscribe us in the Book of Life, for Your sake, o God of life.”

We love life, as that pear tree that would not die loves life. As the victims loved life. As the rescuers loved life. As the rebuilders love life. As our Jewish heritage loves life. As our nation loves life.

Life will find a way. It always does.

We will write ourselves into the Book of Life, because that is who we are.

 “There shall come a time,” Isaiah said, “when none shall hurt or destroy in all My holy mountain. When they shall beat their swords into plowshares, and their spears into pruning hooks. When every man shall dwell under his vine and fig tree, and none shall make them afraid.”

On this Rosh Hashanah we say, as we do each and every time we raise a glass: L’Hayim! To life!