Rabbi Gil Steinlauf: "Evolutionary Judaism"

Evolutionary Judaism
Rabbi Gil Steinlauf, Rabbi at Adas Israel Congregation in Washington, DC
http://rabbisteinlauf.blogspot.com/2009/10/evolutionary-judaism.html

I love Conservative Judaism. It is a great blessing to the Jewish world. I believe in its message and its wisdom. I know it has real limitations, yet it is poised to address the needs of the Jewish people in the 21^stcentury. For decades, our movement has wisely embraced tradition while acknowledging the importance of change as generations go by. Most significantly, I appreciate Conservative Judaism's embrace of honesty, truth, and intellectual integrity. When we study texts of Torah, we don't suspend disbelief. We don't ask our adherents to check their critical thinking at the door. We invite our communities to apply their intellectual vigor and the breadth of their learning from many disciplines—Jewish and non-Jewish-- to discern the meaning and the context of our teachings. We are Halakhic: we uphold the binding quality of a Jewish law that has brilliantly grown up over our 3,000 year heritage. We respect that tradition, and seek to change those laws and practices judiciously, only when careful investigation of modern circumstances clearly warrants a response in our practices. The clearest example of this process of tradition and change is the advancing role of women in Conservative Judaism over the past 30 years. Our tradition, of course, had been non-egalitarian. With the progress of our modern society, our movement endeavored not to dismiss the ancient laws and traditions outright, but to look carefully into the underlying principles, values, and teachings of mitzvot and obligation. With love and respect for the traditions themselves, we found new ways to uphold established notions of obligation and yet find new places for women alongside men in congregational life. This is a brilliant and precious approach to Judaism! Our values aren't just about intellectual integrity, but also about pluralism, a spirit of welcoming, open-mindedness, and most importantly, of wisdom. We seek the wise middle ground between progressive values and conservative respect for the traditions of our ancestors. Our modern-day society is so often overwhelmed by messages that promote self-absorption, of "pick and choose" religious practices and spirituality. This makes our approach to Judaism all the more important.

And yet, with all of this praise, and all of its importance, Conservative Judaism itself faces many challenges. Our society is advancing at a blinding pace—new technologies, new ideas, new ways of thinking about connection and the world arise every day. A new generation of Jews is coming into the mainstream, and those Jews speak a completely different religious and spiritual language than their parents and grandparents. By and large, today's younger Jews are not engaged by an exploration of Jewish history and through critical scholarly readings of biblical texts. The Jews of the 21^st century are not interested in conceptually-based "movements" in Judaism at all! They are looking for something more immediate and compelling from Judaism.

I believe that if any expression of modern Judaism can respond wisely to this new generation of Jews, it's the Conservative approach. Our thoughtful, historical, contextual view of Judaism is the perfect foundation for evolving with the new generation of Jews in our society. Our unofficial motto is "Tradition and Change," and this essential approach is what we're hungering for today—it's just that we have to embrace tradition and change in new ways.

For most Jews today, Judaism is a collection of religious "folkways." At key life-cycle moments and on major Jewish holidays like the New Year and Passover, we come to synagogue to find connection with family traditions. The Judaism that Jews today encounter in synagogue cannot just be an intellectualized endeavor. It's not enough for me, as your rabbi, to explain the rational underpinnings of Kashrut. Most Jews today feel perfectly Jewish without keeping kosher at all, so a rational justification for it is interesting at best, but not personally compelling.

Conservative Judaism today is poised to heed its own message: "tradition and change" really means "Evolution." When anything evolves—animals or ideas—it both transcends and includes what has come before it. Conservative Judaism is "Evolutionary" Judaism! The beauty of the Conservative Movement in the 20^th century was that it was a great academic journey into the meaning of Judaism as an evolving civilization over thousands of years. It's time to take it to the next level. We're ready to teach that Judaism is vastly more than "folkways" or even just a type of "identity." What Jewish people need these days is not just Jewish distinctiveness, but a Jewish experience that can help us engage more with life, with society, with our families. Jewish people today are not anxious so much about Jewish survival in America; they're seeking a traditional wisdom that can teach them how to be a better spouse, a better parent, a better friend, a better boss. We're looking for a spiritual tradition that shows us how to take better care of ourselves and each other in a very complex and confusing world.

Conservative Judaism now must show our people how traditional mitzvot and rituals and observances can deepen our character, enrich our spirit, provide meaning, and relieve stress in a world of such uncertainty. We want to know how Judaism's wisdom can give us insight into our human nature, to guide us in our difficult life decisions, and to provide relief from some of our deepest sufferings. Our people today are genuinely open to the possibility of keeping Kosher, but not because it was once a healthy diet choice in ancient times. We want to know how Kashrut can deepen our character as human beings. How can it relieve stress? How can keeping kosher make us a better citizen of the world? How can Kashrut make us engage better with life, with society, with our family, our non-Jewish business associates? How can it make us live with deeper wisdom in all aspects of our life?

The role of a Conservative congregation today is to promote the idea that our traditions and rituals are NOT just folkways, they're meaningful and transformational! Our job as a Conservative synagogue is not to force observance on our members, but to create the conditions where our members can discover the power of observance to touch their lives, their souls—not just their intellects. We need to get the message out there that we don't want our members just to come and pay homage to an ancient ritual, but rather to find deep personal significance in the words, the melodies, the rhythms of these rituals and practices.

The measure of our success is not how many bodies we can get in the doors on any given Shabbat or holiday or religious school program. Rather, success must be determined by how our members are when theyleave the building! Are we more ALIVE than when we came in? Are we more engaged with life, with our souls, are we kinder and more compassionate? Are we inspired to act for justice? Are we wiser and more sensitive as a human being, and not just as a Jew? The great challenge, the wonderful journey ahead of us is: can we create a synagogue community where we transform people's lives THROUGH tradition, and not in spite of tradition? Can we provide access to meaning without watering Judaism down, or simplifying it? Can we trust our members enough to know that they are more than willing to rise to the ways that our tradition challenges us to grow morally, personally, and spiritually? These are the great questions that we have yet to address fully in this new century, and in our amazing congregation. I am more than eager to join with you all and to begin to address these questions. And may these questions lead to more questions. In seeking the answers, may we grow and evolve joyfully for generations to come.

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Rabbi Menachem Creditor
-- www.netivotshalom.org
-- www.shefanetwork.org
-- menachemcreditor.org

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this sunday: a Healing Service at CNS

A Healing Service
Congregation Netivot Shalom

with Rabbi Menachem Creditor and Gerri Levitas

Sunday, November 1, 2009 from 11:30am - 12:00 noon

Are you, or someone you love fighting an illness?  Are you caring for someone who is ill?  Have you lost a loved one?  Are you going through emotional difficulties?  Consider coming to the Netivot Shalom Healing Service where you will be surrounded by warm and caring people who will understand what you are experiencing.  Healing Services are our effort to assist the needs of all people who are ill, dealing with grief or loss, or caring for an ill person. The function of a healing service is to allow individuals to connect through prayer, song, poetry and communal sharing. While each person comes to the healing service as an individual, there is a collective synergy that takes place; an ensuing collective healing occurs that is extraordinarily moving.  This provides a deep sense of support, solace and hope for all in attendance.  

Our healing service will take place monthly in the CNS Sanctuary. 
The first service will be on Sunday, November 1, 2009 from 11:30am - 12:00 noon.

All are welcome. The healing service will be facilitated by Rabbi Menachem Creditor and Gerri Levitas. Even if you are not in direct need at this moment, come and experience the power of sharing your support with others - you will feel better than you did before you arrived - uplifted and renewed.

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Rabbi Menachem Creditor
-- www.netivotshalom.org
-- www.shefanetwork.org
-- menachemcreditor.org

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JTA Op-Ed: Support for Israel comes in a multitude of voices

JTA Op-Ed: Support for Israel comes in a multitude of voices

By Daniel Sokatch · October 15, 2009

(Daniel Sokatch, founding executive director of the Progressive Jewish Alliance, takes over as CEO of the New Israel Fund on Oct. 19.)

http://jta.org/news/article/2009/10/15/1008508/support-for-israel-comes-in-a-multitude-of-voices

SAN FRANCISCO (JTA) -- The upcoming J Street conference will bring a thousand American and Israeli progressive thinkers and activists to Washington. Titled "Driving Change, Securing Peace," the conference comes at a critical moment because dramatic as it may sound, we are in a battle for the future and soul of Israel. And despite the concerns of some in our community, Israel is strong enough to withstand free and fair debate about its most significant issues. Indeed, it is only through such debate that these issues will be resolved.

The J Street conference offers an opportunity to discuss the serious issues affecting Israel and the U.S.-Israel relationship, to air out the controversies and to have the conversations that are avoided too frequently by mainstream Jewish organizations. It also will facilitate the building of connections and synergies among the disparate pro-Israel, pro-peace and pro-democracy groups in Israel and the American Jewish community.

The timing is critical. President Obama's commitment to restarting the peace process, and his understanding that Israel must change its de facto support for the settlement enterprise, has changed the political dynamic between Washington and Jerusalem.

Despite the overwhelming support of the majority of the American Jewish community for this approach and for President Obama in general, most Israelis do not trust this administration to advance Israel's interests. The growing rift between the two communities does not bode well for Israel and its relationships here.

The pro-Israel, pro-peace, pro-democracy camp can serve as a bridge between the American Jewish and Israeli communities at a time when such a bridge is sorely needed.

As incoming CEO of the New Israel Fund, the leading organization committed to equality and democracy for all Israelis, I am alarmed not only by this rift but also by leaders in Israel and the American Jewish community who seem determined to repel all criticism or even thoughtful debate about the deepening tension between security and human rights imperatives in Israel.

Initiatives launched by the current Israeli government -- including legislation that would require a McCarthyesque loyalty oath of all Israelis, and attempts to discredit and delegitimize the country's human rights groups (of which we are a leading funder) -- seem designed to erode civil society and further marginalize Israel's Arab citizens.

Add to this the continuing Orthodox monopoly on religious practice and personal status issues, and the growing economic and educational gap between the haves and have-nots in Israeli society, and you have a recipe for potential disaster that should be of great concern to all of us who love and treasure Israel.

J Street, which has added an important new voice to the  Washington policy equation on peace issues, understands that the "internal" Israeli issues that NIF works on are anything but.  Israel's record on social justice has a profound impact on its international standing. Countries that deny equality to their indigenous minorities sacrifice their moral standing in the eyes of the world and their own citizens.

A foreign minister who heads a party that consistently narrows the definition of citizenship and equal rights is properly regarded with suspicion by the leaders of other democracies, American and European. And a quasi-theocracy that uses one fervently Orthodox standard to define Jewishness – when Jewish identity is the raison d'etre for the state – raises hackles among the overwhelming majority of Americans and others who believe in the separation of religion and state.

Social justice and human rights issues in Israel also are crucially relevant here at home. The growing indifference of many American Jews, particularly young Jews, to Israel is directly related to their concerns over the occupation and the seeming indifference of some Israeli governments to basic democratic values.A Jewish community that voted overwhelmingly for President Obama; a community that proudly takes leadership positions in American progressive institutions and causes; a community whose record of concern for social justice and civil rights in the United States is second to none – this is not a community that will turn a blind eye to ultranationalism, extremism and intolerance in Israel.

Simply put, if American Jews cannot find a way to love Israel and help fix its flaws, if there is no role for the millions of Jews who want Israel to live up to the dreams of its founders, the American Jewish support that Israel depends upon economically and politically will continue to wane.

The New Israel Fund and the other progressive groups that will meet at the J Street conference are unabashedly pro-Israel, and we provide the means for American Jews to support Israel in ways consistent with their progressive values. We know there are too many voices on the left, both in the United States and worldwide, that are unquestionably hostile to Israel no matter what it does. We are the most obvious rebuke to the notion that support for Israel is a right-wing phenomenon, exemplified in the U.S. by evangelicals and neo-cons.

We are the bridge between a largely progressive American Jewish community and millions of Israelis seeking a way out of political stalemate and moral quandary. The quest for a humane, just and equitable Israel is the most pro-Israel act imaginable, and as we partner with J Street and other progressive organizations to amplify our voices, we expect that more and more, our voices will be heard.

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Rabbi Menachem Creditor
-- www.netivotshalom.org
-- www.shefanetwork.org
-- menachemcreditor.org

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from GTU.edu: "The Moan and the Shout: James Noel on African American Religious Experience"

http://www.gtu.edu/news-events/currents/fall-2009/the-moan-and-the-shout

"Continuity," painted by James Noel

Listen to James Noel describe the African American Religious Experience

Download audio file

Listen to James Noel sing and recite poetry

Download audio file

Take a black sermon, print it in a book, then read it, and you have no idea what it means because it has been abstracted from the living worship of the black church, says the Rev. Dr. James Noel, (Ph.D. '99), Farlough Professor of African American Christianity at the San Francisco Theological Seminary. The sermon's meaning, he says, is determined by the hymns sung, the testimonials, the prayers said before and after the sermon's delivery, as well as what went on that week for parishioners.

"My fascination is with religious experience and its various modes of expression," he says, "especially African American religious experience, which is different than that of Europeans or white Americans. The disciplines generated by both the Protestant Reformation and the Enlightenment aren't adequate for elucidating black religion, and this has implications for theological education."

Noel's holistic view of African American religious experience and expression is reflected in his own life. This GTU graduate studies and teaches the history of African American Christianity, black religion in Africa and the Americas, and African American social, cultural, and intellectual history. He's also a painter; a seventh degree black belt in Moo Duk Kwan, a traditional form of Tae Kwon Do; a playwright; and an author who recently published Black Religion and the Imagination of Matter in the Atlantic World (Palgrave/Macmillan: June 2009), which takes an interdisciplinary approach to the study of black religious experience.

from "Ritual," painted by James Noel

All African American expression, Noel says, from singer Michael Jackson's funeral program to John Coltrane's jazz saxophone works, includes "the moan and the shout." At one end is the moan — a collective sorrow invoking the cultural memory of suffering, from the Middle Passage of slaves across the Atlantic, onward into slavery and oppression. Then comes the catharsis, the shout that releases the pressure of this personal and collective memory of oppression.

"Coltrane and the church — it's the same thing."

Noel's "Ascension" hangs in the office of GTU President James A. Donahue

"The shout comes from the glimpse of the possibility of a final release," he says, "similar to what theologians call 'realized eschatology,' or the ultimate destiny of humanity. The way to give utterance to what's glimpsed is a deep, visceral shout, a 'Hallelujah' or 'Thank you, Jesus.' I painted a portrait of Coltrane called, 'Ascension.' That's the shout. I've also painted people in churches with arms stretched high, and that's the shout, too. Coltrane and the church — it's the same thing."

In his new book, Noel asks whether the way we think roots us in the reality of life. He uses a type of phenomenology that views how human beings are constituted in modernity by the activity of imagination and the myths that arise from it.

"Art, the sciences, and literature are forms for expressing mythology," Noel says. "The big myth is the world view that undergirds value judgments we make as a culture or civilization. Post-modernity, we believe there is no coherent reality. Before that we had the myth of Enlightenment, which stressed human reasoning over blind faith. Our reality — and, therefore, religious experience — is always one imagined within contexts that are historically and culturally conditioned. And the conditions under which black people experienced Divinity in modernity were different from those of whites.

"White Americans narrate their history in terms of agency — the ability to control one's destiny, sailing for the Americas for religious freedom, or to spread democracy — not in terms of debasement, subjugation, and dehumanization," says Noel. He references the forced "dark night of the soul" and "state of nothingness" resulting from the abominations on slave ships crossing the Atlantic.

"The horror of that experience was un-name-able and ineffable," he says. "The collective spirituality of people who experienced the Middle Passage or the Holocaust includes a sense of the Divine that arises from it. This is the a priori of African American religious consciousness."

---
Rabbi Menachem Creditor
-- www.netivotshalom.org
-- www.shefanetwork.org
-- menachemcreditor.org

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Keeping the Faith at the Anniversary of Prop 8

On the week of November 4th, the anniversary of the passage of Proposition 8, Californians are standing together, not looking back, but moving forward. People of faith and secular activists are coming together to Keep the Faith for Equality, highlighting the strength of the relationship between communities of faith and our Equality Movement.   Together, will celebrate the progress that has been made in the past year, both in the secular and religious communities. We will renew our support for our friends in Maine and Washington State as they face ballot measures which would strip same-sex couples of relationship protections. Through interfaith prayer, song, and reflection, we are Keeping the Faith for Equality for all people. To find a Keeping the Faith event in your area, visit www.keepingthefaithforequality.org. Regions organizing events on November 1st, 2nd, 3rd or 4th include:   Belmont Claremont Los Angeles Modesto Oakland Orange County Riverside (Inland Empire) Sacramento San Diego (North County) San Diego (South County) San Francisco San Jose San Luis Obispo Thousand Oaks Vallejo (North Bay) Organizational cosponsors include (but are not limited to!) CA Faith for Equality, API Equality, the Bay Area Coalition for Welcoming Congregations, Courage Campaign, Equal Roots, Equality California, the Inland Empire Equality Council, the Institute for Judaism and Sexual Orientation at HUC-JIR, Marriage Equality USA, More Light Presbyterians, National Black Justice Coalition, National Council of Jewish Women - Los Angeles, PFLAG, Progressive Jewish Alliance, and the Unitarian Universalist Legislative Ministry. For more information about the events, please contact Kerry at kerry@cafaithforequality.org or 310.598.5866. For media inquiries, please contact Louise at louise@cafaithforequality.org or 626.993.4605. Coming soon! Monthly faith leader calls are moving to the FIRST Wednesday of the month! Our first FIRST Wednesday call is November 4th at 10am. RSVP here. California Faith for Equality is soon launching two trainings to strengthen our Equality Movement: one offering faith leaders the tools necessary to engage our faith communities as vibrant voices in the Movement, and the other equipping secular and faith-grounded activists with the skills to make the case for marriage equality from using a language of faith. Look for more information next week about how you can support these critical trainings.

California Faith for Equality educates, supports and mobilizes California's communities of faith to promote lesbian, gay, bisexual and transgender equality in California and to safeguard religious freedom.

For more information visit www.cafaithforequality.org or call (310) 598-5866.

A UN Watch Statement on the Goldstone Report

UN Watch Oral Statement
Delivered by Colonel Richard Kemp
UN Human Rights Council
12th Special Session, 16 October 2009
Debate on Goldstone Report

Video: http://www.youtube.com/watch?v=NX6vyT8RzMo&feature=player_embedded
Text: http://www.unwatch.org/site/apps/nlnet/content2.aspx?c=bdKKISNqEmG&b=1313923&ct=7536409

Thank you, Mr. President.

I am the former commander of the British forces in Afghanistan. I served with NATO and the United Nations; commanded troops in Northern Ireland, Bosnia and Macedonia; and participated in the Gulf War. I spent considerable time in Iraq since the 2003 invasion, and worked on international terrorism for the UK Government's Joint Intelligence Committee.

Mr. President, based on my knowledge and experience, I can say this: During Operation Cast Lead, the Israeli Defence Forces did more to safeguard the rights of civilians in a combat zone than any other army in the history of warfare.

Israel did so while facing an enemy that deliberately positioned its military capability behind the human shield of the civilian population.

Hamas, like Hizballah, are expert at driving the media agenda. Both will always have people ready to give interviews condemning Israeli forces for war crimes. They are adept at staging and distorting incidents.

The IDF faces a challenge that we British do not have to face to the same extent. It is the automatic, Pavlovian presumption by many in the international media, and international human rights groups, that the IDF are in the wrong, that they are abusing human rights.

The truth is that the IDF took extraordinary measures to give Gaza civilians notice of targeted areas, dropping over 2 million leaflets, and making over 100,000 phone calls. Many missions that could have taken out Hamas military capability were aborted to prevent civilian casualties. During the conflict, the IDF allowed huge amounts of humanitarian aid into Gaza. To deliver aid virtually into your enemy's hands is, to the military tactician, normally quite unthinkable. But the IDF took on those risks.

Despite all of this, of course innocent civilians were killed. War is chaos and full of mistakes. There have been mistakes by the British, American and other forces in Afghanistan and in Iraq, many of which can be put down to human error. But mistakes are not war crimes.

More than anything, the civilian casualties were a consequence of Hamas' way of fighting. Hamas deliberately tried to sacrifice their own civilians.

Mr. President, Israel had no choice apart from defending its people, to stop Hamas from attacking them with rockets.

And I say this again: the IDF did more to safeguard the rights of civilians in a combat zone than any other army in the history of warfare.

Thank you, Mr. President.

---
Rabbi Menachem Creditor
-- www.netivotshalom.org
-- www.shefanetwork.org
-- menachemcreditor.org

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United Synagogue revised bylaws

From USCJ: United Synagogue revised bylaws

Dear Chevre:

This December at the United Synagogue convention, delegates will have an historic opportunity to bring about change. If you are a convention delegate, your vote to approve United Synagogue's revised bylaws will enable our organization to be governed more efficiently and better translate the needs of our constituent members into decisive leadership and better service.

At its September meeting, United Synagogue's board of directors overwhelmingly approved a revision of its 2005 bylaws and recommended that the revised 2009 bylaws be approved by the convention. By that vote, the board demonstrated that it was in favor of creating a new governance model that would insure more responsive decision making.

The 17 members of the bylaws revision committee are a diverse group, drawn from all over the continent and representing a broad range of interests. The committee devoted significant time and energy to making United Synagogue better. Please review the new bylaws it created with diligence and care. Your vote to approve the 2009 bylaws will help provide the opportunity for greater lay participation in United Synagogue and insure our long-term viability.

The revised bylaws, on our website here: http://uscj.org/images/convention_2009_proposed_bylaws.pdf, might seem exceedingly long. That is because we have included both the proposed changes and the current provisions.

Key to the proposed bylaws revision:

1. All black text remains unchanged.
2. All blue text is new
3. All red text is to be deleted

We would like to highlight some of the significant changes for your review:

Article Il-AFFILIATES AND ASSOCIATES

1. 2.1 Reviews the definition of affiliates

2. 2.2 Reviews the list of associates

Article III – Membership and Qualifications

1. 3.1 Designation of delegates

2. 3.2 Qualification for good standing and participation in United Synagogue governance

Article IV- International Governance

1. The article says that the board of directors shall consist of not less than 40 or more than 75 voting members. The board's makeup is described in sections 4.2.1 through 4.2.9.

2. 4.2.5 describes the standing and special committees whose chairs sit on the board of directors.

3. 4.3 describes the board's function.

4. 4.4 describes a new body, the General Assembly, consisting of approximately 200 voting members. Sections 4.4.1 to 4.4.7 detail the makeup of the General Assembly.

Article V-Describes

The standing committees and commissions are described in article 5.1.

The Council of District Leadership is described in 5.2.

Article VI-Powers and Duties

1. 6.1 details the powers of the convention and the General Assembly.

2. 6.2 describes the board of directors' powers and duties.

3. 6.3 describes officers' duties.

4. 6.4 describes the duties of the General Assembly

Article VII-Meetings

1 7.1 to 7.3 details how often the convention, board of directors, and General Assembly must meet.

2 7.4 describes the notice that must be given for each meeting.

Article VIII-Elections

1. 8.1 describes duties and powers of the nominating committee for the board of directors and the General Assembly.

2. 8.1.2. defines the petition process for the elections

3. 8.1.3 provides direction to the nominating committee on the petition process.

4. 8.2 describes the election process.

Article IX- Quorum

1. 9.1 establishes the necessary quorums for the convention, the board of directors, and the General Assembly.

2. 9.2 describes the adjournment procedure.

Article X-Voting

10.1 through 10.4 deal with the voting regulations of the various governance bodies within the organization.

Article XIV-New Article on Interim Provisions Applicable During the Transformation Process

1. 14.1 describes the establishment of 6 districts in place of the 15 North American regions

2. 14.2 describes the bylaws to be in effect until the transformation process is completed in 2010.

3. 14.3 marks the changes in the various articles that will be in effect during the interim period.

All the members of the bylaws committee believe that the new bylaws are in United Synagogue's best interests and are essential to making United Synagogue responsive to the needs of its members. We believe that after you review them, you will agree. We urge you to join us in becoming invested in the future of United Synagogue by voting yes. Please vote to approve the 2009 revision to United Synagogue's bylaws.

We look forward to seeing you at our convention this December in Cherry Hill, New Jersey.

Alan Weissman
Chair, Bylaws Committee
Vice President, Planning and Priorities
United Synagogue of Conservative Judaism

Dr. Raymond B. Goldstein
International President
United Synagogue of Conservative Judaism