Rabbi Landsberg's Blog

Israel on One Foot

I occasionally note how marriage has made more than a few changes in my lifestyle, none more unlikely then having become an avid reader of the British newspaper The Economist. I always viewed it as a very conservative magazine which (therefore) could not possibly provide me any useful insight compared to the venerable New York Times.  Though I am not quite on the road to Damascus, I stand corrected. 

This week's issue contains a long report on Israel that is a must read for those who need a succinct review of all the many challenges facing Israel.  The whole survey is available here - I requested permission to reprint several copies; if I receive it, I will make hard copies of the report available from the synagogue office.

Jerusalem and the Jews...

There is little to add to the pain, sorrow and horror in the face of the deaths at the Mercaz Harav in Jerusalem. This Shabbat at Temple Emanu-El we added the list of the victims to our kaddish list:

Yohai Livshitz, 18, from Jerusalem; Yonatan Yitzhak Eldar, 16, from Shilo; Yonadav Haim Hirschfeld, 19, from Kohav Hashahar; and Neria Cohen, 15, also from the capital, Segev Peniel Avihail, 15, from Neve Daniel, Avraham David Moses, 16, from Efrat, Roee Roth, 18, from Elkana and Doron Meherete, 26, from Ashdod.

Zichronam Livracha

Now more than ever it behooves us to enter a debate that has started in the Diaspora over whether Jews in the Diaspora have a "voice" in the fate of Jerusalem ("One Jerusalem", as the slogan goes, or two?).  As someone acutely conscious of the fact that my children are safely in bed as I type, I say quite clearly: no - for those of us who have chosen to live chutz la'aretz, we forfeit the right to determine the borders of the State of Israel, whatever our fears, hopes and politics.

Please read this article Slate and--for sense of where the leadership of the North American Reform movement is--read this article from December 2007.

Shared Destiny...(for procrastinators or the overly busy)

The question is simple although the answer is decidedly not.  "Why be Jewish?" is especially challenging for those of us who take it as self evident, for it certainly not self evident for our children (whose identity is often more fluid and shaped by a diverse and multicultural surrounding community). 

So...why be Jewish?  If you are hoping that I am going to give the short answer now I must disappoint you.  But I want to share this Mixed Multitudes blog post that brought to my attention this article by Rabbi Eliyahu Stern.   I had meant to share these links last week, but...I will place myself in the category of "overly busy."

Shabbat shalom!

"Love is lowering the threshold of disgust..."

I came back a week and a half ago from a very short sojourn at the Shalom Hartman Institute in Jerusalem.   While I want to strongly encourage members from Emanu-El to consider their lay leadership study program in the summer, everyone is able to get a taste of what they do without buying a plane ticket.  The institute has launched a fabulous new website where you can sample the outstanding teaching that occurs in this renowned institution (both in article form and as digital lectures).  It is worth all of the time you spend with them.

Also, SHI is about to publish a new journal which we here at Emanu-El will be helping them to evaluate.  Details to be announced.  Please do let me know if you are interested in being part of this review process.

Lastly, the blog post title is part of an aside made by Moshe Halbertal during a lecture about genocide and the Book of Exodus.  Ask me.

Shabbat shalom!

A Man's Title

I've spoken about Rabbi David Hartman* and his son Rabbi Donniel Hartman before.  Let me say now that it is my fervent belief that the very future of Judaism as a living civilization and religious tradition--embracing both modernity and Zionism--is powerfully strengthened by their work.  They engage tradition with integrity, deep love and a bold challenge.

The opening paragraph of the email from the Shalom Hartman Institute to those of us who study there long term was without italics or boldface, deceptively low key:

I wanted to be among the first to share with you the news that has just come out about Machon Hartman beginning a new program this fall to ordain rabbis who will be prepared to act as "Rav Mechanech" in Jewish high schools throughout North America.  Students will receive ordination by the Shalom Hartman Institute regardless of which denomination they identify with.  We will ordain women, including women who consider themselves Orthodox.  We will ordain gay and lesbian rabbis.  The program will be a four year program and will include getting a master's degree in Jewish thought from Tel Aviv University.

The headline in the Jerusalem Post practically screamed:  Hartman Institute to ordain women rabbis!! [perhaps the exclamation marks are mine, but they seemed present by implication].  The article, however, was thorough and interesting (read it here). 

An Orthodox woman rabbi?  Perhaps it is time...or perhaps by initiating this process of ordination, the good folk at Hartman will make it the time, whether others are ready or not.  As one of their students, I will assert quite strongly: they are eminently capable of creating a strong Jewish future.

___

*You can read some of his thoughts here.  In classic prophetic mode, Rabbi Hartman does not fear articulating some very difficult truths:

Moreover, the future of Diaspora Jews will be defined by the type of Jewishness we build here. If we move deeper into backwardness, Diaspora Jews will not be able to pick their heads up. I don't care how rich or interesting a Jewish community like Toronto is; you will not be able to speak a message of Judaism there, if here we raise Yigal Amirs. If fanaticism and religious fundamentalism grow, if the delegitimization of others grows, if human rights and democracy does not grow, then Jews cannot speak anymore about the ethical soul of the Jewish people. Israel is the public face of the Jewish people. Aliyah is a call to shape that public face. The final chapter of our people's spiritual drama has not yet been written.

Judges!

Growing up, my family revered the Warren Court.  It was responsible for historic civil rights breakthroughs for African Americans and the expansion of civil liberties generally.  My parents spoke of the justices of the Supreme Court as if they were  contemporary  biblical prophets--the very embodiment of the Jewish pursuit for justice beyond the tawdry world of politics. 

Since then, my understanding has become nuanced by the painful awareness that no institution can stand entirely apart from politics.  And, as in the US, so too in Israel: the Israeli Supreme Court operates in an extremely politicized environment.  That court has been responsible for rulings that have affected the route of the Israeli Separation Barrier (see here for background to the ruling) and have led to the limited recognition of same sex marriage.  It is no surprise (albeit depressing) that such an institution--rather than being revered by Israelis as a byword for justice--is seen by many as a an elitist institution shorn of popular support and legitimacy.

Aharon Barak, the former President of the Supreme Court (95-06) who shaped the nature of the current court, was characterized by the US.. legal commentator and judge Richard Posner in this way:

Israel is an immature democracy, poorly governed; its political class is mediocre and corrupt; it floats precariously in a lethally hostile Muslim sea; and it really could use a constitution. Barak stepped into a political and legal vacuum, and with dash and ingenuity orchestrated a series ... of "surprisingly agreeable outcomes." He was a legal buccaneer, and maybe that was what Israel needed.   (The whole article can be read here)

Posner describes Barak as an "enlightened despot," but his critique can be extended beyond Barak himself and applied to the court as a whole.  The current Israeli justice minister, Professor Daniel Friedman has done so, strongly criticizing the liberal overreach by the court.  He wishes to constrain its independence in a variety of ways, from appointments to the issues it can rule on. (read this piece in the New York Times from November '08).

From where I sit: in the maelstrom of Israeli politics, the Israeli Supreme Court is a good thing.  This threatened encroachment on its independence is a disturbing development.   Come to hear Rabbi (and attorney) Gilad Kariv, the Associate Director of the Israel Religious Action Center, talk about this and other issues in his talk here at Emanu-El on Monday February 4th.  More details to come on www.templeemanuel.ca.

Datlashlash, anyone?

New acronyms and euphemisms are being invented almost daily to define the ever-changing groupings. These include dati lite, Datlash (an acronym for dati lesheavar, formerly religious), Datlashlash (a formerly religious person who has returned to religion), Datlaf (dati lifamim, sometimes religious), mit'hazek ("getting stronger," anyone with a growing interest in religious observance) and Hardalnik (Haredi-leumi, Haredi Zionist).

Read this fascinating piece in Haaretz on the religious revival occurring in Israel. 

Language is a far more nimble force than any institution in Jewish life.  One thing common to the life of Jews both in Israel and abroad is that the one-dimensional movement descriptions cannot fully describe the complexity and nuance of modern Jewish identity.  One cannot say when, but where language goes, institutions will trail sooner or--as in Israel's case--very much later. 

Reform and Tradition, Round Two (The Rabbis Weigh In)

Here, two of my colleagues address the same question: is Reform becoming too traditional?  Rabbi Leon Morris, one of the interlocutors, was my classmate at HUC-JIR.  Nonetheless, it is not for sentimental reasons (despite my high respect and deep fondness for him) but for ideological ones, that I highly recommend a close reading of his responses.   Hard to find a teaser quote, but settled on this one:

...the early classical Reformers were seeking “to reclaim the ethical core of Judaism that had been lost in the thicket of stale rituals and a legalistic mindset.” However, in hindsight, it seems as though they threw out the baby with the bathwater, creating a false dichotomy between ethics and ritual, and ultimately failing to create a Judaism that was driven by a serious and passionate set of ethical commitments.... Imagine the contribution to American Jewish life that could have been made by a denomination characterized by strictness about hospitality, the refusal to engage in gossip, truth, compassion, respect for one another. While we could certainly benefit from an ultra-ethical Judaism, classic Reform never achieved this. I wish it had. 

Part One, Part Two, Part Three, Part Four.

Climbing the rungs of the ladder of tzedakah

Yes, occasionally I do peruse copies of The Economist I find lying by my husband Adam's side of the bed.  Thought this was interesting.  And, btw, a quick intro to Rambam's ladder of tzedakah can be found here (not in The Economist).  Shavua tov.

Got It? The Canadian Supreme Court and the Get

As I am sure most Canadian readers are aware, last month the boundaries of Canadian multiculturalism were clarified.  The Supreme Court of Canada ruled that the state can uphold a civil contract that concerns religious matters--in this case, a prenuptial contract stipulating a get upon civil divorce.  For the particular story, check out this piece from Macleans (from 2006 when the court agreed to hear the case), followed by this recent op-ed piece in The Toronto Star which strongly supports the court's decision.

I am not here to advocate for or against Canada's multicultural settlement, though I do agree with the court's decision in the Canadian context:  the state and religion in Canada are already intertwined (I am recognized as an agent of the state for marriage officiation solely due to my being a rabbi).  Canada could choose to fully separate church and state (such as in France, which does not grant such recognition to religious leaders, instead requiring a separate civil wedding officiated by a secular agent of the secular state).  Barring this, however, it seems a natural corollary that the secular state can enforce what is a "religious" contract ending marriage [get], just as it does the "religious" contract establishing marriage [kiddushin]. 

I know the matter does not end so simply: multiculturalism and the beit din [now no longer officially sanctioned by the state, but formerly recognized within Ontario], multiculturalism and religious school funding [yes, only Catholic schools are state funded in Ontario (and yes, it does need to be reiterated: my preferred solution is one publicly funded secular school system)]...the list goes on.  But these are for other postings...