Rabbi Aaron Panken – A huge loss to our movement and the Jewish people

Rabbi Aaron Panken, Ph.D., z”l

This weekend, Rabbi Aaron Panken, President of the Hebrew Union College – Jewish Institute of Religion, was killed in a plane crash and this tragic death has stunned the Jewish world.

Aaron was a mensch, a scholar, a gentle man, husband, father, son, and brother. At age 53, the words of the Book of Samuel immediately come to mind – “Eich naflu hagiborim – How the mighty has fallen.”

Since becoming President of HUC-JIR four years ago, Aaron carried forward the work of the Reform movement’s starship educational institution with intelligence, gentleness and kindness, and with insight and vision about the future of liberal Judaism in America and Israel. He led the four campuses of HUC-JIR in Cincinnati, New York, Los Angeles, and Jerusalem. In the last year, Aaron ordained the 100th Israeli Reform Rabbi. He was set to ordain the graduating senior class this week at the American campuses.

He is being mourned widely as a scholar, mensch, and friend. His death is a huge loss to the Reform movement and the Jewish people.

My sympathy extends to his wife, Lisa Messinger, their children Eli and Samantha, his parents Beverly and Peter, his sister, Rabbi Melinda Panken (Glenn Cohen) and their family, his father-in-law Martin E. Messinger, and his sisters-in-law Daryl Messinger (Jim Heeger), Rabbi Sarah Messinger (Rabbi Jeff Eisenstat), and Alice Messinger and their families.

Funeral services will take place on Tuesday, May 8, at 1:00 pm at Westchester Reform Temple, 255 Mamaroneck Road, Scarsdale, NY.

A live webstream of the service will be available on the WRT website at www.wrtemple.org

Even as we mourn the loss of our colleague, teacher, and friend, the vision that Rabbi Aaron Panken brought to Hebrew Union College-Jewish Institute of Religion remains a source of hope and comfort to those who mourn and the Jewish community. Rabbi Panken’s family requests donations in his memory be made to help fulfill Aaron’s vision for his beloved HUC-JIR at huc.edu/memorial or by mail to Hebrew Union College-Jewish Institute of Religion, One West Fourth Street, New York, NY 10012.

Messages of condolence to the Panken family may be sent to:

Lisa Messinger and the Panken Family
8 Stonewall Lane
Mamaroneck, NY 10543

May Rabbi Aaron Panken’s family find comfort among the mourners of Zion and Jerusalem.

Advertisements

“To Be Holy!” Simple But Not So Easy – Parashat Emor

There’s a story told that “Rabbi Shimon ben Shetach commissioned his disciples to buy him a camel from an Arab. When they brought him the animal, they announced that they’d found a precious stone in its collar, expecting their master to share in their joy.

‘Did the seller know of this gem?’ asked Rabbi Shimon. On being answered in the negative, he said angrily, ‘Do you think me a barbarian that I should take advantage of the letter of the law by which the gem is mine together with the camel? Return the gem to the Arab immediately.’”

When the Arab received it back, he said: “Blessed be the God of Shimon ben Shetach! Blessed be the God of Israel!” (Devarim Rabbah 3:3)

When my sons were young, their mother and I told them that what they did, how they behaved, and the way they spoke to and treated others outside the home reflect not only on them, but on us, their parents, and on our family name. We reminded them to be honest, kind, and modest, and to embody those values always.

I often tell Rabbi Shimon’s story to children and remind them that what we do not only says much about who we are, but about our families and the Jewish people.

Until the modern period when communal values changed broadly, the most respected Jew in the community wasn’t the wealthiest and most politically influential, nor the celebrity, business maven, professional, or financial benefactor. Rather, the highest moral, ethical, and religious virtues were expected to be emulated by the Torah scholar, but even the scholar struggled mightily against the yetzer hara (“the evil inclination”).

Here is Maimonides’ description of what’s expected of the great Torah scholar:

“…When a person …is a great scholar, noted for her/his piety, people will talk about her/him, even if the deeds that s/he has committed are not offenses in the strict sense. Such a person is guilty of profaning the divine name (hillul ha-Shem), if s/he, for instance, makes a purchase and does not immediately pay for it, in the case where s/he has the money and the sellers demand it, but s/he stalls them; or if s/he indulges in riotous behavior and in keeping undesirable company; or if s/he speaks roughly to her/his fellows and does not receive them courteously but shows her/his temper and the like. All is in accordance with her/his status as a scholar. S/he must endeavor to be scrupulously strict in her/his behavior and go beyond the letter of the law. If s/he does this, speaking kindly to her/his fellows, showing her/himself sociable and amiable with the welcome for everyone, taking insult but not giving it; respect them, even those who make light of her/him; in all her/his actions until all praise and love her/him, enraptured by her/his deed – such a person has sanctified the name of God (Kiddush ha-Shem). Regarding such a person scripture states: ‘You are my servant, Israel, in whom I will be gloried.’” (Moses ben Maimon, Yesodei Ha-Torah 5:11)

RAMBAM taught that “Sanctifying God’s Name – Kiddush Ha-Shem” includes business ethics, conduct in mundane affairs, refinement of behavior and public demeanor, kindness and humility before people and God.

Except for the rare individual, we’re all a continuing battleground between two yetzers (i.e. good and evil inclinations) and we must choose. For too many of us, base instinct rules. We’re driven by need, desire, greed, jealousy, envy, lust, anger, impatience, fear, and hate. Others have an easier time being kind and generous, and they struggle less. But we all struggle.

The reason Torah study is determinative for the scholar (and is important for everyone) is because we find ourselves everywhere in the text. Every human instinct and virtue is addressed.

Anyone who says that Torah is irrelevant to his/her life is hiding something. To the contrary, the opposite is true. It’s there in Torah that we discover our deepest selves, a sense of meaning and purpose that sustains and strengthens us for noble ends.

Shabbat Shalom!

 

“Netanyahu’s Use And Abuse Of American Jews: A Review of ‘Bibi’” By Anshel Pfeffer – Batya Ungar-Sargon for The Forward

For those of us watching up close the Prime Minister of Israel over the last number of years, this piece in the Forward is not surprising.

It documents the disdain that PM Netanyahu feels towards American Jews and why the relationship between the current Israeli government and the American Jewish community is so fraught with dissension. The blame/responsibility can be laid at Netanyahu’s feet. For any of us to think otherwise is to be ostriches with our heads in the sand.

 

“American Jews have always been prepared to forgive any of his shortcomings. This toxic relationship was the work of their love for Benjamin Netanyahu. Another Israeli leader must never again be allowed to use and abuse American Jews in such a way and take the Diaspora for granted.”

 

Anshel Pfeffer’s ‘Bibi: The Turbulent Life and Times of Benjamin Netanyahu’ is published by Basic Books.

 

Read more: https://forward.com/opinion/400112/how-american-jews-enable-bibis-never-ending-cycle-of-abuse/

 

More on Gaza, Hamas, Israel, and the American Jewish Community – Peter Beinart

Everything I wrote this morning is true, but there is much more to the equation. This isn’t only a matter about the current tensions and the Friday demonstrations, it’s about the horrible conditions of life in Gaza and how it came to be that way.

Peter Beinart writes in his must-read article in The Forward about all of this – “American Jews Have Abandoned Gaza – And the Truth”.

Read it here – https://forward.com/opinion/399738/american-jews-have-abandoned-gaza-and-the-truth/

Loving our enemies

Rabbi Akiva called the central verse in this week’s Torah portion Kedoshim: “Klal gadol baTorah – a great rule of the Torah.”

This verse is among the most famous in the Hebrew Bible and the most misunderstood – “V’ahavta l’reiacha kamocha… You shall love your fellow/neighbor as yourself….” (Leviticus 19:18)

The verse raises at least three questions.

First – how can we be commanded to feel love or, for that matter, anything else? We can’t, which means that the mitzvah to “love” must involve something other than feelings.

The spiritual teacher David Steindl-Rast writes that there’s one thing that characterizes “love” in all its forms – erotic, romantic, familial, tribal, national, spiritual, religious, and even love we feel for our pets. That one thing is found in our yearning to belong to and be connected with something greater than ourselves.

“Love,” he says “is a wholehearted [and willful] ‘yes’ to belonging” (Essential Writings, p. 73) with all the implications that attachment to, responsibility for and accountability with others bring.

Our yearning to belong inspires greater understanding of who we are and what is our role in the world. That yearning links us heart to heart and soul to soul with others, with creatures large and small, with nature, the universe, the cosmos, and God.

Jewish mystics taught a central truth; that we are physically and spiritually part of a vast Oneness. We share common origins and a common destiny with each other and with every people and nation. Consequently, we’re responsible for one another and accountable for how we behave with family, friend, foe, and stranger.

Too often our idea of “self” (as suggested in “You shall love your fellow as yourself”) is limited to our little egos. If that verse, however, is to mean something then we need to think about “love” differently; not as a feeling but as an attitude of the heart.

V’ahavta understood this way enables us to fulfill the commandment “to love our fellows” because our response to them isn’t based in a feeling but as an act of will when we take responsibility for others because we belong to each other as part of the great Oneness of humankind.

Second – What does it mean to “love” someone as we love ourselves?

Maimonides taught that if it’s ever a toss-up between saving our own lives and saving another, we’re obligated to save our own lives first.

Nachmanides added that what we wish for ourselves we must wish for others whether we know them or not, like them or hate them.

Third – Does this commandment demand that we “love” our enemies in some way?

No. Indeed, there are some people we can’t wish well as we wish for ourselves because their deeds are too heinous to tolerate or forgive.

That being said, I’ll never forget Israeli Prime Minister Menachem Begin’s words on the White House lawn at the signing of the Camp David Peace Accords with Egypt in 1978.

Begin told the world that the Jewish people considers it amongst the greatest of mitzvot to make of a “ra” ( an “evil” person – an enemy) into a “rea” (“a fellow” – a friend).

Though Egypt and Israel are hardly “friends” as we understand friendship between nations, since that day (September 17, 1978) there has not been one day of war between Israel and Egypt.

Though Judaism doesn’t command us to “love” our enemies, tradition requires us to give a penitent person a chance at reconciliation.

As a people we’re required always to act ethically towards everyone, including our enemies. In doing so we leave open the possibility of transformation should circumstances warrant (see Exodus 23:4).

It’s difficult to imagine peace given the hatred and mistrust that animates the current relationship between Israel and the Palestinians, but we ought to remember that once Germany was our people’s greatest enemy. Today Germany is the least anti-Semitic country in Europe.

Germany and Japan were America’s bitter foes seventy-five years ago. Protestants and Catholics in Northern Ireland were once killing each other. Today, these former enemies have laid down their guns and established peace.

The mitzvah of loving one’s fellows requires at the very least that we keep open our hearts to the possibilities of change in our relationships with our enemies for in the end, we are all related and we share a common destiny.

Shabbat shalom!

 

 

 

 

 

 

The Reform Movement’s Statement on Israel’s 70th Anniversary

April 18, 2018 – The statement below is issued by the organizations of the Reform Jewish Movement, the largest movement in Jewish life:

“We join with our Israeli brothers and sisters, the worldwide family of the Jewish people, and friends of Israel everywhere, to mark with joy the 70th anniversary of the establishment of the State of Israel.  

We take this moment to renew and reaffirm our Movement-wide commitment to ahavat Yisrael (love for the land and people of Israel), through our words, by personally studying and traveling in Israel, and by providing financial and political support to the State of Israel and our partners there. We work every day to defend Israel when she comes under attack, and we play a key role in advancing the crucial relationships between Israel and the countries in which we serve.  

We know this to be true: The State of Israel represents the greatest achievement of modern Jewish history, reuniting millions with the land that gave birth to the faith and people of Israel. Following nearly 1900 years of exile – centuries of persecution and expulsion, that culminated in eras of both catastrophe and creative growth and innovation – the Jewish people are again sovereign on Jewish soil.  

As the Declaration of Independence states, the establishment of the State of Israel “is the natural right of the Jewish people to be masters of their own fate, like all other nations, in their own sovereign State.” The Zionist dream has been fulfilled with the ingathering of Jews who sought refuge and fulfillment in a land holy to our people, and is continually renewed by ongoing technological, medical, and economic miracles. We are continually inspired by Israeli creativity and contributions to Jewish life and culture. We will not yield in our pledge to strengthen our ties to the Jewish state and to be strengthened by her.  

Across her first seven decades, Israel frequently has been forced to defend herself against stronger and more numerous enemies that have sought her destruction. Israel has sacrificed for peace while maintaining the only democracy in the Middle East. At this critical milestone in Israel and Jewish history, we recommit to working for a secure and just Israel that exists side-by-side with a future state of Palestine. Additionally, we must work for the future, securing an Israel that fulfills the aspiration of its Declaration of Independence as Israel’s founders imagined when they wrote that the Jewish State will “uphold the full social and political equality of all its citizens without distinction of race, creed, or sex.” As tireless advocates for religious pluralism, we recognize that religious equality has been far too elusive for Israel’s growing Reform and Conservative Jewish movements and we remain committed to an Israeli society that recognizes the rights of all Jewish movements – and all Jews. 

In the presence of both triumph and challenge, hope remains our compass. Today, we join with Jews throughout the world, celebrating joyously this milestone anniversary of Israel’s independence. We pray for the fulfillment of Israel’s promise as a thriving democracy, an exemplar of security and peace, a beacon of light and hope for all the world. “

American Conference of Cantors
Association of Reform Jewish Educators
Association of Reform Zionists of America
ARZA Canada
ARZENU – International Reform Zionist Movement
Central Conference of American Rabbis
Men of Reform Judaism
National Association for Temple Administration
NFTY – The Reform Jewish Youth Movement
Program and Engagement Professionals of Reform Judaism
Religious Action Center of Reform Judaism
Union for Reform Judaism
Women of Reform Judaism
World Union for Progressive Judaism

 

“The Lonely Man of Faith” – New York Magazine

This is an important article not only because it profiles Rabbi Rick Jacobs, the President of the American Reform movement so well, but it articulates the progressive liberal Zionism that is the hallmark of Reform Judaism. The American Reform movement represents about 1.5 million American Jews.

This is an important read, and I hope you will take the time to read it.

The Lonely Man of Faith, New York Magazine

Abraham Riesman profiles Rabbi Rick Jacobs, president of the Union for Reform Judaism.

 

Three poems for Seder Musings

“Not with a strong hand / And not with an outstretched arm / And not with great awe / And not with signs / And not with wonders / Rather hesitantly, with small steps, terrified by darkness / Softly / Dedicated / Purposefully / with accuracy / And love / Carrying little signs like the wrinkles of passing time, / The transition of seasons, my changing body, the pearls of my longings. Getting out of Egypt (Exodus)

—- by Hagit Ackerman

 

Reflections on Seder night, Mah nishtanah, we asked, / “How is this night different from all other nights”  / ”How changed?” Most of us are grown up now and have stopped asking, but some / go on asking all their lives, the way one asks / How are you, or what time is it, and keep on walking / without waiting for an answer. Mah nishtanah kol Layla, “How changed is every night,” / Like an alarm clock whose ticking is soothing and soporific. / Mah nishtanah, ha-kol yishtaneh, “What has changed, all shall be changed.” Change is God. / Reflections on Seder night. Of four children does the Torah speak: one wise, one wicked, one simple and one who knows / not how to ask. But nothing is said there / about a good one, or a loving one. / And that’s a question that has no answer, / and if there were an answer I wouldn’t want to know. / I who have passed through all the phases of the children / in their changing constellations, I’ve lived my life, the moon shed its light / on me for no reason, the sun went on its way, the Passovers / passed without an answer. Mah nishtanah. “What has changed?” Change is God, Death is his prophet.

—- by Yehuda Amichai (Translation: Channah Bloch and Chana Kornfeld)

 

Look around me now / I can see my life before me / Running rings around the way / It used to be

I am older now / I have more than what I wanted / But I wish that I had started Long before I did

And there’s so much time to make up / Everywhere you turn / Time we have wasted on the way

So much water moving / Underneath the bridge / Let the water come and carry us away

Oh when you were young / did you question all the answers / did you envy all the dancers / Who had all the nerve

Look round you now / You must go for what you wanted / Look at all my friends who did / And got what they deserved

And there’s so much love to make up / Everywhere you turn / Love we have wasted on the way

So much water moving / Underneath the bridge / Let the water come and carry us away

—-Graham Nash

Believing in Miracles

When I think about God splitting of the sea I’m reminded of the story of Joey who when asked by his father what he learned in Sunday school explained that Israeli engineers laid pontoons across the sea so that the Israelis could cross over safely, attack the Egyptian army and win the 1973 Yom Kippur War. Then Joey told his father that the same Israelis snuck back and laid charges under the bridges so that as the Egyptians crossed the bridges, they exploded and the Egyptians drowned.

Joey’s father said: “You didn’t learn that in Sunday school?”

Joey confessed: “No Dad, but you wouldn’t believe me if I told you what my teacher really told us.”

To children and adults alike, the parting of the Sea of Reeds in the Exodus story is incredulous. What to make of it as it defies reason? Wouldn’t a more relevant liberation story be Lincoln’s Gettysburg Address, Kings “I Have a Dream” speech, Natan Sharansky’s address to the sentencing Soviet court, or Israel’s Declaration of Independence?

The Kotzker Rebbe said: “Whoever believes in miracles is a fool; and whoever does not believe in miracles is an atheist.” Is there no middle ground?

How ought we to read the Exodus text?

Here’s another way.

Nachshon ben Aminadav, a little known figure in the Exodus story, took matters into his own hands and as the Egyptians advanced and Moses prayed Nachshon jumped into the waters and started swimming. The Midrash says that Moses’ faith and Nachshon’s activism persuaded God to split the sea.

I’m reminded of the story of the man caught in a flood. While standing on his roof he prayed that God would save him. In the next hour 3 helicopters and 3 boats arrived but he refused them all claiming that he’d rather wait for God to save him. When the flood waters engulfed him he complained bitterly to the Almighty: “I’ve been a good man my whole life, but when I prayed to You to save me, you ignored my plea!”

“Nebesh!” God screamed, “I sent you 3 helicopters and 3 boats. Next time, help yourself?”

So – what’s a miracle? Philosophers answer the question in the negative; what isn’t a miracle? Judaism teaches that a miracle isn’t the radical transformation of the natural world. Divine wisdom and goodness lie not in rupturing God’s reign of universal law, but in the reliability of the steady order of the world.

Rabbi Harold Schulweis put it this way: “Faith isn’t dependent on miracles….miracles depend on faith. And faith, far from blind, sees life’s deeper truths.”

However defined, no miracle without faith is possible. Rabbi Abraham Heschel noted that a miracle has less to do with great historical peak events as it does in our consciousness of what lies before us at all times: “To pray is to take notice of the wonder, to regain a sense of the mystery that animates all beings, the Divine margin in all attainments.”

Rabbi Akiba was challenged by the pagan Tineus Rufus: “Whose deeds are greater, those of God or humankind?”

Akiba replied: “Greater are human deeds.”

The pagan asked how he could make such a claim.

Akiba brought sheaves of wheat and loaves of cakes and asked, “Which are superior?” The great sage answered his own question: the loaves of cakes excel because they required a human being to take the wheat and make something life-sustaining.

The lesson of the Sea of Reeds isn’t in the splitting of the Sea. It’s in our conscientious capacity to take action and transform the world.

As we prepare Pesach this week, our nation’s teens marching for reasonable gun control this past week is a great example of how we humans can transform ourselves and our world.

THAT is a miracle.

Chag Pesach Sameach!

 

 

Pesach is coming – It’s time to ask the big questions!

To be curious is the first quality of the wise. Wise people know that they do not know and they learn something from everyone they meet (Avot 5:1).

The Passover Seder will soon be upon us, and there is much about the Seder itself that is a mystery. Nothing is as it seems. Everything stands for something else. Deeper truths are there for the seeker. Everything in the Seder suggests questions.

I have compiled a list of questions that might be sent in advance to your Seder participants or asked around the table during the Seder itself. These aren’t exhaustive. Add your own questions.

As no marathon runner would show up at the starting line without preparation and training, neither should we show up at our Seder tables without thinking seriously in advance about the themes and truths of this season. Now is the time to begin the questioning and probing.

Afikoman – When we break the Matzah

Questions: What part of us is broken? What work do we need to do to effect tikun hanefesh – i.e. restoration of ourselves? What t’shuvah – i.e. return, realignment of our lives, re-establishment of important relationships – do we need to perform to bring about wholeness? What’s broken in the world – i.e. what remains unfair, unjust, unresolved, in need of our loving care and attention – and what am I/are we going to do about it?

Mah Nishtanah – How is this night different from all other nights?

Questions: How am I different this year from previous years? What has changed in my life this year, for better and/or for worse? What ‘silver lining’ can I find in my disappointments, frustrations, loss, illness, pain, and suffering? What conditions in our communities, nation and world have worsened since last we sat down for the Pesach meal?

Ha-Chacham – The Wise Child

Questions: Who inspired you this past year to learn? Who has been your greatest teacher and why? What are the lessons you have learned from others that have touched you most in the year gone by?

Ha-Rasha – The Evil Child

Questions: Since Judaism teaches that the first step leading to evil is taken when we separate ourselves from the Jewish community and refuse to participate in acts that help to restore justice in the world, have we individually stepped away from activism? Have we become overcome by cynicism and despair? Do we believe that people and society succumb inevitably to the worst qualities in the human condition, or do we retain hope that there can be a more just and compassionate world? Are we optimistic or pessimistic? Do we believe that people and society can change for the better? Are we doing something to further good works, or have we turned away into ourselves alone and given up?

Cheirut – Thoughts about Freedom

Questions: If fear is an impediment to freedom, what frightens me? What frightens the people I love? What frightens the Jewish people? Are our fears justified, or are they remnants of experiences in our individual and/or people’s past? Do they still apply? Are we tied to the horrors of our individual and communal traumas, or have we broken free from them? What are legitimate fears and how must we confront them?

Tzafun – The Hidden Matzah

Questions: What have we kept hidden in our lives from others? Are our deepest secrets left well-enough alone, or should we share them with the people closest to us? To what degree are we willing to be vulnerable? Have we discovered the hidden presence of God? Have we allowed ourselves to be surprised and open to wonder and awe? If so, how has such recognition changed us?

Sh’fach et chamat’cha – Pour out your Wrath

Questions: Is there a place for hatred, anger and resentment in our Seder this year? How have these negative emotions affected our relationships with each other, the Jewish community, the Jewish people, the Palestinians, the State of Israel, with any “other”? Have we become our own worst enemy because we harbor hatred, anger and resentment? Do the Seder themes and symbolism address our deeply seated anger, hatred and resentment?

Ba-shanah Ha-ba-ah Bi-y’ru-shalayim – Next Year in Jerusalem

Questions: What are your hopes and dreams for yourself, our community, country, the Jewish people, the State of Israel, and the world? What are you prepared to do in the next year to make real your hopes and dreams?