Oct 30, 2014
Oct 29, 2014
Oct 13, 2014
Ferguson is not Gaza
(c) Rabbi Menachem Creditor
dedicated in love and awe to Pastor Michael McBride and Rabbi Susan Talve
Ferguson is not Gaza.
The conflation of Palestinian suffering with racism against African Americans is inaccurate and offensive. One dare not compare the suffering of Gazans with African Americans, lest we forget that, through self-determination, the Palestinian residents of Gaza elected Hamas, a murderous group bent on Israel's destruction, as their leaders. Hamas chose to use resources designated for construction to instead burrow under Israel with the intent to murder Jews.
To compare the plight of the Palestinians, whose leaders in Gaza have robbed them of dignity, with African Americans, whose leaders are channeling deep and righteous historic indignation into constructive demands for dignity and liberation is worse than wrong - it is an insult. Furthermore, it ignores the moral responsibility Hamas bears for subjugating 1.8 million Palestinians in Gaza to their murderous mission.
Palestinians should learn from the non-violent protests taking place in Ferguson. Were Palestinian liberation efforts to utilize non-violence, there would be no effective barrier stopping a Palestinian State from being created side by side with Israel as its supportive Jewish neighbor in the very near future.
The racism embedded in American society is an unholy affront to black and brown and white (etc...) people. So too does the sin of terrorism deny Palestinians from leading themselves to national self-determination and human dignity. The notion that Israel has the obligation to not react when assaulted is a perversion of the Christian principle of "turning the other cheek." So too is the notion that Palestinians are victims of Israeli racism a moral mistake and an erasure of the moral consequences for their own actions.
Justice demands that we hear the cries of the blood of our sisters and brothers that has saturated earth and pavement, near and far. To hear their cries is to be called to respond, and our broken hearts have known enough pain to realize that the paths forward demand careful thinking, brave action, and indefatigable moral sensibility. Every human being is created in the image of God, but no two people's or People's stories are the same, and therefore no two situations are the same. Our unique identities and narratives contain the basis of our own much-needed redemption songs. Jews cannot claim to "know" the plight of African Americans, despite the wedded-ness of our own liberation story from Egypt. We stand together, but we know that our interwoven lives require a recognition of independent dignity. So too must Palestinians claim their own way forward, perhaps gleaning from the current moment in Ferguson (and Hong Kong) alternatives to violence.
Mike Brown's martyrdom was not the result of an act of terrorism and Ferguson's liberation from racism is not Gaza's road to peace.
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Oct 7, 2014
The Journey of Each Soul
© Rabbi Menachem Creditor
Inspired by Rabbi Gil Steinlauf and Congregation Adas Israel
In 1977 Chancellor Gerson D. Cohen of the Jewish Theological Seminary of America approved a petition by the Rabbinical Assembly to create a committee to study the role of women as spiritual leaders in the Conservative Movement. The voices included were varied, some in favor of the ordination of women as rabbis, some opposed. It is interesting to note that among the objections, one was rooted in sociology and economics. As Rabbi Gordon Tucker, then Assistant to the Chancellor, captured it in his 1979 report on the results of the Chancellor’s taskforce, the commission was concerned that:
“…female Conservative rabbis might at first face great difficulty in finding congregational positions. ... [but, after weighing the evidence, it was found that, in truth] the receptivity to female rabbis in the communities was much higher now than it had been several years ago. …Apparently, familiarity with ordained women over the last six years had taken effect.]”
I remembered this concern when I read the letter sent to the Adas Israel community in Washington, DC by its president Arnie Podgorsky in support of their Rabbi, Gil Steinlauf, who shared in that same communication the news that he is gay. Ignoring the letter’s eloquence and the obvious respect the president and rabbi have for each other and for their community, the very fact that they wrote the letter together and, most significantly, that the lay leadership of Adas Israel stands in support of their rabbi explicitly manifests increasing LGBT inclusion by the Jewish world.
This communal trajectory isn’t limited to the Conservative Movement’s ethical/halakhic ideology. Rabbi Jason Klein is the first openly gay president of the Reconstructionist Rabbinical Association. This coming March, Rabbi Denise Eger will become the first openly gay or lesbian rabbi to serve as President of the Reform Movement’s Central Conference of American Rabbis. Even Orthodox Judaism has come a long way since Rabbi Steven Greenberg came out in 1999, as organizations like Keshet and GLYDSA (The Gay and Lesbian Yeshiva Day School Alumni Association) are being utilized by Orthodox communities looking to become more welcoming and understanding of Orthodox LGBT Jews. Such national leaders as Rabbi Haskel Lookstein speaking out against excluding LGBT Jews from educational and communal organizations.
Rabbi Steinlauf’s personal life is not a communal talking point, but, as he wrote to his community, “it is plain to all of us that because of my position as Rabbi of Adas Israel, this private matter may also have a public aspect.” Given this truth, what might the Jewish world learn from this momentary glimpse into a Jewish spiritual leader’s coming out and from his Jewish community’s consequent embrace? There are already those commenting on this moment of personal and communal revelation with scorn and derision. They have truly missed the redemptive power of this moment, translating it through their own inflexibility, missing what Rabbi Jonathan Sacks terms “the dignity of difference,” where every person and group is called to reframe the way we experience the varieties of human experience.
It would be a wishful mistake to presume that every community is already as accepting as Adas Israel, and it would be criminal to ignore the fact that though twenty-nine years have passed since the ordination of women as rabbis in the Conservative Movement, female colleagues are not treated as equals in communities (neither in the job search process, nor during negotiations). But we are an aspirational people who wishes to love and live with integrity, who knows that the image of God is not an aspect of only some of us.
It is humbling, as Rabbi Steinlauf’s colleague, to read the bravery and love he expressed for every person in his life, including himself. He and his community are true dugma’ot, examples, to us all as we try, as Rabbi Steinlauf himself put it, “to continue the delicate task of marking and celebrating our shared human journeys in joy and in holiness.”
The journey of each soul takes its own course. Our spiritual task is to embrace and learn and celebrate and weep. And leave judgment up to the Divine.
Menachem Creditor is rabbi of Congregation Netivot Shalom in Berkeley, CA and sits on the Executive Council of the Rabbinical Assembly. He blogs at menachemcreditor.org
Oct 5, 2014
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