Monday, May 30, 2016

Memorial Day prayer

Today I had the privilege of offering the invocation for my city's Memorial Day Commemoration. Following my roster and the pledge, hundreds of names were read, remembering those who sacrificed their lives from our own community.


Good afternoon, I’m Rabbi Philip Weintraub from Congregation Agudas Israel just up North Street.  Per the “The National Moment of Remembrance Act, of 2000, let us first pause for a moment of remembrance of the fallen, of those who served and made the ultimate sacrifice. (MOMENT OF SILENCE)

We stand here today to remember.  We remember fathers and mothers, brothers and sisters, aunts, uncles, cousins, spouses and friends.  We remember those who gave their lives in service of our nation.  We remember those who believed in our Constitution, our Declaration of Independence and our freedom.  They fought and died here and abroad, protecting us, our compatriots and our allies.  They fought so that we might live in peace.  They fought so that their children would not need to. While our history has not always allowed for that, we hope that it will become true soon

Let us pray:
Avinu Shebashamayim, Our parent in Heaven, may you watch over all those who have fallen, who served and protected the United States of America.  May they be gathered in the shadow of your wings, among the presence of all who do right and do good.  May their holy work inspire all of us to do right and do good here in Newburgh.  Let us work together to continue to brighten this jewel of the Hudson.  Let our light shine to create peace and justice here.  Let that light grow beyond our fair city to our state, our nation, and our world.  May every citizen of this country know that she has our support, our love, our trust, to continue to grow this nation into a model for all other nations.  Let it be a place where brothers and sisters work together towards the common good.


May we see the day when a great peace shall fill the world, when nation shall not threaten nation, when humankind will not again know war, when all who live on earth shall realize we have not come into being to hate or to destroy, but to praise to labor and to love.  May our citizens of all races and creeds forge a bond of true harmony, to banish hatred and bigotry, to safeguard the ideals and free institutions which have been the pride and glory of this GREAT country.

As we remember those who have fallen, may their service be a beacon of hope to all of us.  May we pray for a day when such sacrifice will never again be needed, when a complete peace will be embraced by every person on this planet.

Let us say Amen.

Wednesday, March 23, 2016

Psalm for Wednesday and the Book of Esther

The Psalm for Wednesday is not the easiest psalm to recite.  Filled with calls for Divine Retribution and violent justice against those who oppress, it does not seem to trust human rulers to do their jobs. Crying out to the Holy One, in recent days and weeks, we have seen violence done in the name of God, hatred and malice among and between faithful of many traditions.  We have seen genocide against Christians and Jews in the Middle East and some of the last remaining Jews of Yemen (whose community has been there for 2000 years) fleeing to Israel.  Brussels, the seat of European government, has seen its supposedly multicultural and multiethnic city bombed and broken by terror and regular terror attacks in Israel have impacted tourism and everyday life.  Tonight we read the Megillah-the Book of Esther-where God’s name is never mentioned yet whose presence fills the book.  Mordechai and Esther play their holy roles and bring God and goodness amidst the chaos and the evil.  Haman is the most evil character of the story, bringing hatred and violence, yet Achashveros, is not exactly a good guy either.  Concerned only with his own pleasure, firing his first wife for being a proto-feminist (she didn’t want to dance naked on command), he signs on to the massacre of the Jews, and only allows them to defend themselves after realizing it might affect HIS life (with the death of his beloved wife).

We can easily cry out to God:
“1 O LORD, Thou God to whom vengeance belongeth, Thou God to whom vengeance belongeth, shine forth.
2 Lift up Thyself, Thou Judge of the earth; render to the proud their recompense.”
(1917 JPS translation from: http://www.mechon-mamre.org/e/et/et2694.htm)

Yet, one of the lessons of the Book of Esther, is that we have to act, too.  We depend on God, yet do God’s holy work HERE, NOW.

“16 Who will rise up for me against the evil-doers? Who will stand up for me against the workers of iniquity?”

The answer to the question is God--but the answer is ALSO us.  For we have God within us.  In my first interfaith chaplaincy class, students spoke about “being Jesus in the room.”  At first it sounded absolutely absurd to me, the theology did not speak to me.  Yet over time, I found so many moments when my timing was impeccable.  I found so many times when I thought my words failed me and they hit just the right note.  We all have within us Godliness.  We all have within us the possibility of a better world.  What are we doing to activate that?  How do we bring not just God’s retribution, but God’s love?

From the Jewish perspective, it’s much easier to NOT be Jewish!  Non-Jews only have 7 Noahide Laws, while we have 613 Mitzvot/Commandments.  The last of those Noahide laws demands a court system, a justice system.  It must be functional.  It must be equitable.  It cannot treat the rich and the poor differently.  It cannot treat people differently based on color or faith.  We were strangers in Egypt, so we MUST remember the stranger.

Our system of justice has major flaws.  Different drugs result in harshly different sentences.  Money allows some to face far easier terms than others.  The bail/bond system allows some to return to their normal lives while facing trial and others to remain imprisoned--losing their jobs, their lives, and even their children.  Worldwide, we do not know how to resolve terrorism.  Are we in a clash of cultures or do we ALL need better education?  How do we balance the need to remember that every soul was created in God’s image--even if that soul wants to kill us--AND remember that no one’s blood is redder than ours--that we have a right to self-defense AND should not kill innocents.

Wednesdays, we end Psalm 94 with the opening of Psalm 95, reminding us that Shabbat is coming (as it is a psalm of Kabbalat Shabbat) AND that we should sing before God, offering our Thanksgiving.

How do we offer our thanks in an imperfect world?
How do we fix the justice system?
How do we find justice for terror’s victims?
How we stop terrorism?
Do we use an iron fist or fill our quiver with love?

None of these questions have satisfactory answers.  Yet each Wednesday we ask them.  We sing the Psalm, cry out to God, and hopefully continue to improve our answers.  Justice should be swift, but mercy must also be in our arsenal.  In the interim; let us find love in all of our hearts; let us share God’s presence with all those around us; let us find hope in the words of the prophet Micah.

ח  הִגִּיד לְךָ אָדָם, מַה-טּוֹב; וּמָה-ה' דּוֹרֵשׁ מִמְּךָ, כִּי אִם-עֲשׂוֹת מִשְׁפָּט וְאַהֲבַת חֶסֶד, וְהַצְנֵעַ לֶכֶת, עִם-אֱלֹהֶיךָ.  
8 It hath been told thee, O man, what is good, and what the LORD doth require of thee: only to do justly, and to love mercy, and to walk humbly with thy God.
http://www.mechon-mamre.org/p/pt/pt1806.htm

Amidst the violence, the hatred, the misery in this world; there is also much love, justice and peace.  Let us build up the latter so the former does not even triumph.

Friday, February 26, 2016

Thoughts on Psalm 34--Can we be nice already?

Rabbi Philip Weintraub
Ask the clergy

The last few weeks in my congregation have been filled with the hospice care, deaths, funerals, and mourning care of beloved congregants. As such, this column is in a different format.

A Jewish funeral includes the recitation of many psalms.  One that is frequently included is a selection from Psalm 34, from the New Jewish Publication Society translation, verses 13-15
“13Who is the man who is eager for life, who desires years of good fortune?
14 Guard your tongue from evil, your lips from deceitful speech.
15 Shun evil and do good, seek amity (peace/friendly relationships) and pursue it.”

As a member of the clergy, my work is spent helping people in liminal times, at those moments when we are neither here nor there, neither past nor future, but on the threshold.  Births, adolescence, weddings, divorces, aging, funerals are all part of my daily life.  Yet the business of a congregation also requires us to be in the present--which can create conflict over funding priorities, programs, maintenance, etc.

Amidst those very present conversations, I come back to this text again and again.  What does it mean to be a good person? How can we improve our relations to others?  It is really very simple--the golden rule, or according to Rabbi Hillel more than two thousand years ago “What is hateful to you, do not do to your fellow: this is the whole Torah; the rest is the explanation; go and learn.”  One place to learn that rule is from Psalm 34--in the way we speak to one another.

Many books have been written about proper speech, about not only avoiding gossip and lies, but also thinking how we encourage lies and gossip.  If I know that my best friend hates Trump or Clinton, sharing their accomplishments in front of them may open up a torrent of vile speech.  I am goading them into poor behavior.  That is not just unbecoming of them, it is also unbecoming of me.  I am complicit in their evil speech.

Looking around this city and this country, this election has brought for much vitriol, much anger, much evil speech.  Candidates have spoken blatant lies, hateful words and even encouraged violence against those who disagree with them.  Supporters have beaten up those they disagree with.

What can we do to lower the temperature?  We are and should be passionate about the details and policies and politics of our candidates.  We all want a country where the American Dream is alive and well, where everyone has a shot at a better life.  Most of us would like affordable access to medicine when we need it, shelter at night, enough food to eat, roads to drive on, safe bridges, education for our children and water free from lead or toxic chemicals.  People have different ideas about how large or small government needs to be to provide essential services. That is amazing.  We should not all agree on the methods, yet we should agree on respect.

Even if I disagree with everything that you say or believe in, I pray I can do it nicely.  Rather than letting my blood boil when someone shares racist tripe, I try to remember that they, too, are created in the image of the Holy One and deserve my love and respect.  

Returning to the Psalm, one way we can find civility again.  One way we can seek peace and friendly relationships is simply to speak kindly to one another.  This does not mean ignoring honesty.  We must find a way to be truthful AND kind.  We must find a way to bring love to our criticisms.  Only then can we truly work together to accomplish our shared goals.  Mourning the loss of my members, I am reminded of the importance of love for one another.  We are all in this together--no matter our backgrounds, our faiths or lack there of, our origin stories, our personal histories, or our politics!

I wish you all a week of peace!

Thursday, February 25, 2016

Reflections on recent events and Ki Tissa

This past week has been a challenging one for our community.  We had two funerals, remembered two members who participated in so many different ways over their lifetimes.  For all of us, this has been a time of grief--and even the weather seemed to demonstrate our loss.

Today the sun is out again (albeit briefly).  The warmth of its rays reminds us of the power of our community, the support of Avinu Shabashamayim, our loving parent in heaven.  Yet it takes time to find our rhythm after loss.  We are always changed by loss.  This goes for both the family and friends--but for rabbis, too.
In the medical profession, a certain distance has long been required.  Although how much distance is regularly debated among such professionals.  How much is needed to protect oneself and how much to remain compassionate and empathetic?  If you are around death regularly, it does become more routine.  Yet, as a member of the clergy, becoming too accustomed cannot and should not create too much distance.  To officiate at a funeral, we must have love for the deceased, no matter how much or little we knew them.  Cultivating this love means we, too, have heartbreak.  It also means that we, too, grieve.
I thank you all for your kind words this week, for recognizing and appreciating that my sadness was not only normal but required.  Looking forward to many more simchas with you all!
Looking at this week’s parsha, I want to highlight a few verses.  After the golden calf incident; after the first tablets are destroyed; Moses is invited back onto the mountain and creates a new set.  Rather than being entirely created by Gd, these are a partnership.  Moses carves and Gd writes.  In this way Moses became a partner to Gd in the teaching and sharing of Torah.  This is true for all of us today.  If we see death and life as entirely in Gd’s sphere, it can seem too distant.  Yet if we realize that some of it is in Gd’s hands and some in ours, we realize the true partnership that is our lives.  We can realize that grief and loss are a part of life.  They are not apart from life.  Grief and loss help us to find the holiness, the immediacy, the joy.  We cannot have our truest celebrations, our most joyful times, if we do not have some more challenging ones.  
Below I share a short excerpt from our Torah reading.  Within it we see Moses receiving the second set of tablets, but also reminding Gd (and Gd reminding us) of Gd’s great compassion.  By emulating Gd’s compassion to us, by showing compassion for one another, we truly walk in Gd’s footsteps and live more meaningful and powerful lives.  We all can and have made great difference in people’s lives.  Thanks for showing and sharing your love with me!
Exodus Chapter 34 שְׁמוֹת
א  וַיֹּאמֶרHashem אֶל-מֹשֶׁה, פְּסָל-לְךָ שְׁנֵי-לֻחֹת אֲבָנִים כָּרִאשֹׁנִים; וְכָתַבְתִּי, עַל-הַלֻּחֹת, אֶת-הַדְּבָרִים, אֲשֶׁר הָיוּ עַל-הַלֻּחֹת הָרִאשֹׁנִים אֲשֶׁר שִׁבַּרְתָּ.
1 And the LORD said unto Moses: 'Hew thee two tables of stone like unto the first; and I will write upon the tables the words that were on the first tables, which thou didst break.
ב  וֶהְיֵה נָכוֹן, לַבֹּקֶר; וְעָלִיתָ בַבֹּקֶר אֶל-הַר סִינַי, וְנִצַּבְתָּ לִי שָׁם עַל-רֹאשׁ הָהָר.
2 And be ready by the morning, and come up in the morning unto mount Sinai, and present thyself there to Me on the top of the mount.
ג  וְאִישׁ לֹא-יַעֲלֶה עִמָּךְ, וְגַם-אִישׁ אַל-יֵרָא בְּכָל-הָהָר; גַּם-הַצֹּאן וְהַבָּקָר אַל-יִרְעוּ, אֶל-מוּל הָהָר הַהוּא.
3 And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount.'
ד  וַיִּפְסֹל שְׁנֵי-לֻחֹת אֲבָנִים כָּרִאשֹׁנִים, וַיַּשְׁכֵּם מֹשֶׁה בַבֹּקֶר וַיַּעַל אֶל-הַר סִינַי, כַּאֲשֶׁר צִוָּהHashem, אֹתוֹ; וַיִּקַּח בְּיָדוֹ, שְׁנֵי לֻחֹת אֲבָנִים.
4 And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the LORD had commanded him, and took in his hand two tables of stone.
ה  וַיֵּרֶדHashem בֶּעָנָן, וַיִּתְיַצֵּב עִמּוֹ שָׁם; וַיִּקְרָא בְשֵׁם,Hashem.
5 And the LORD descended in the cloud, and stood with him there, and proclaimed the name of the LORD.
ו  וַיַּעֲבֹרHashem עַל-פָּנָיו, וַיִּקְרָא,HashemHashem, אֵל רַחוּם וְחַנּוּן--אֶרֶךְ אַפַּיִם, וְרַב-חֶסֶד וֶאֱמֶת.
6 And the LORD passed by before him, and proclaimed: 'The LORD, the LORD, God, merciful and gracious, long-suffering, and abundant in goodness and truth;
ז  נֹצֵר חֶסֶד לָאֲלָפִים, נֹשֵׂא עָו‍ֹן וָפֶשַׁע וְחַטָּאָה; וְנַקֵּה, לֹא יְנַקֶּה--פֹּקֵד עֲו‍ֹן אָבוֹת עַל-בָּנִים וְעַל-בְּנֵי בָנִים, עַל-שִׁלֵּשִׁים וְעַל-רִבֵּעִים.
7 keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin; and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and unto the fourth generation.'

Thursday, January 21, 2016

Remembering Robin

Rabbi Philip Weintraub
Congregation Agudas Israel
1/21/2016

In all of our lives, there are people that touch our hearts and touch our souls.  Whether in our lives for short periods or long, their impact is felt long after they are gone or the relationship fades.  In the Torah this week, we read of the splitting of the sea, of the rejoicing.  We sing aloud the song of the sea, Az Yashir Moshe, the song that Moses sang, then just when the song is over, we find that Miriam also had something to say:

.וַתִּקַּח֩ מִרְיָ֨ם הַנְּבִיאָ֜ה אֲח֧וֹת אַהֲרֹ֛ן אֶת־הַתֹּ֖ף בְּיָדָ֑הּ וַתֵּצֶ֤אןָ  כָֽל־הַנָּשִׁים֙ אַחֲרֶ֔יהָ בְּתֻפִּ֖ים וּבִמְחֹלֹֽת
And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.

Miriam’s voice was powerful; it was strong; it inspired all those around her.  She didn’t need twenty verses to teach the most important message of all--that this was a time to celebrate.  Sometimes we need a reminder to celebrate.  Sometimes the obvious is not clear to us.  Sometimes we need to know what is most important, to remind you of what really matters.

In my life, Robin Royal Kirby, was one such person.  She knew what was important and she wasn’t afraid to tell you.  She could inspire joy, help you celebrate and was always ready to help you see what was in front of you.  She was my Hebrew School teacher, pushing me to study, to learn, to grow in my Jewish faith and traditions.  She was an exemplar, showing her faith and her love of our heritage.  She kvelled when we had our Bar and Bat Mitzvahs, pushing us to be prepared and be ready to be active religiously.

When she became the youth advisor and youth director of Congregation Beth Shalom, she dragged our tuchuses to USY, whether we wanted to or not.  My freshman year of high school, I was not involved in USY.  I didn’t go to anything and spent most Saturday mornings catching up on sleep.  One day she approached me at shul and said, you are coming to Regional convention.  You are going to get on the bus to Florida with 50 other Jewish kids and you are going to love it.  Somehow my parents and I said yes, and she was right.  With her influence, USY became my life until I graduated.  She pushed us to learn how to daven, to sing and bentch with all of our souls.  She danced her heart out on the bus, helped us through our USY relationships.  Robin helped us be silly and goofy, but made sure that we understood the consequences if we crossed the line.  From organizing local events to getting us across the country, Robin was there, celebrating and inspiring and dancing and teaching.

With the leadership experience I gained in USY, the rabbinate became my path.  It was in the parking lot after a subregional convention that I found out I was going to Brandeis, helping me along my spiritual journey--which without Robin--would probably be a future in a totally different field.


יְהוֹשֻׁעַ בֶּן פְּרַחְיָה אוֹמֵר, עֲשֵׂה לְךָ רַב, וּקְנֵה לְךָ חָבֵר, וֶהֱוֵי דָן אֶת כָּל הָאָדָם לְכַף זְכוּת:
Yehoshua ben Perachia says, "Make for yourself a mentor, acquire for yourself a friend and judge every person as meritorious."

In our USY campaigns, she taught us Pirkei Avot and reminded us that it wasn’t the only Torah text out there.  In her memory, I think of 1:6, which truly represents her.  She was a mentor; she was a friend and she taught us all to find the holiness in every one--even if they punched through a window--but that’s a story for another day.
I spent Wednesday sick (physically and emotionally) and hoping the news was not true.  How could there be a world without her in it?  When it became clear that this was not some horrible rumor, it became even more painful to know that I am unlikely to physically be at the funeral.  (Snow, snow, go away, come again some other winter day!)  Yet amidst the pain, I know her memory will be a blessing.  She brought light and love into the world.  She pushed us to be our best.  She taught many future rabbis what it means to BE a rabbi, to be a teacher, to live a life of integrity.
Just a few months ago, we celebrated a beautiful wedding of dear friends.  Many of USY crowd was there, and Mama Chili, looked like she could burst.  She was so proud of the lives that we lead, of the love that we have, of the spirit that we bring to the world.  Her influence is so clear among those whose lives she touched.  Whether she was there for a short time or a long time in our lives, her love will always be felt.
Baby Got Back.

Wednesday, December 9, 2015

Parshat Vayeshev or You can change the world

What does it take to change the path of someone’s life?  Can a chance interaction change the world or your life?

Looking at this week’s parsha, we see this happen explicitly.  Jacob makes what seems like an absolutely terrible decision.  He sends his self-centered, egotistical son, Yosef out to look for his brothers.  Yosef/Joseph has been spoiled rotten by Jacob, built up his ego through his dreams of lording over his brothers and made the tragic mistake of sharing his conceit with them!  As Joseph goes along his way, he meets an unnamed man.

Genesis 37
14  And he said to him, "Go and see how your brothers are and how the flocks are faring, and bring me back word." So he sent him from the valley of Hebron. When he reached Shechem, 15 a man came upon him wandering in the fields. The man asked him, "What arc you looking for?" 16 He answered, "I am looking for my brothers. Could you tell me where they are pasturing?" 17 The man said, "They have gone from here, for I heard them say: Let us go to Dothan." So Joseph followed his brothers and found them at Dothan.

The commentators wonder about the man’s identity, wondering if he is an angel, setting in motion everything that comes afterwards.  Just think, if Joseph hadn’t found his brothers, he might have gone home.  He wouldn’t have been captured and thrown in a pit.  He wouldn’t have been threatened with death.  He wouldn’t have been sold into slavery, found himself in Potiphar’s house, or prison or into Pharoah’s court.  There would be no success in Egypt and no slavery.  There would be no escaping slavery, no wandering in the desert, perhaps even no Torah?!  All because of a chance encounter.

Looking online for other such examples, I found thousands of results.  I discovered the story of Sir Nicholas Winton, a London (Jewish) stockbroker who helped rescue 669 children on the eve of WWII by bringing them to the UK.

Winton's story begins in 1938 in London, where he was a 29-year-old stockbroker enjoying the good life. The son of German-Jewish immigrants, he had been following the rise of Hitler and the Nazis and knew they were on the march. He was convinced war was imminent. Hitler's troops had just marched into Czechoslovakia and occupied the region known as the Sudetenland, creating the war's first refugee crisis. At least 150,000 people had fled to makeshift refugee camps that sprang up around Prague. The conditions they faced were dire.
When a friend suggested that Winton cancel his annual ski trip and join him in Prague to see what was going on, Winton decided to use his vacation days and go. The situation he encountered was desperate. Efforts by organizations trying to help refugees were hampered by the fact that most countries in Europe weren't willing to take them in. Winton also told us he wrote to President Roosevelt asking the U.S. to receive them, to no avail.
Parents were frantically trying to get their children out, so Winton decided to focus his efforts on helping those children. He had no background or experience in dealing with refugees, but was about to take on the Nazis and the British bureaucracy in a remarkable feat of skill, determination and cunning. During the few days he was in Prague, Winton laid the groundwork for an organization to transport children to Britain on trains. He identified people willing to help, met with parents determined to get their children out, and started making lists of children whose parents wanted them to go.
When he returned to London, he set up a fake organization, appointed himself chairman, put his mother to work running a small office, and began negotiations with the British government for permission to bring unaccompanied minors into England. Meanwhile, he looked for families to take them in. He raised money, paid bribes, procured transit papers and, when necessary, forged documents. When Bob Simon asked him about all of that he was unapologetic -- saying simply, "It worked." http://www.cbsnews.com/news/proof-that-one-person-can-make-a-difference/
We can think of Steve Jobs, Jonas Salk, Albert Einstein, Isaac Newton, who took what they saw around them and revolutionized the world.  Yet they did not work in a vacuum.  They had great ideas, but worked with others, built on the ideas of others.  There are a million unnamed individuals who helped them along the way.  

Thinking about my life, I can think of many moments when the right encounter makes a difference.  I think back to being five years old and being asked to read the Song for Shabbat at Friday night services--giving me a role in our tradition.  Or when I was asked to lead services as a teenager, giving me ownership in my Jewish education.  I think about my Talmud hevruta, Rabbi Eve Eichenholtz, who made sure that I met Rebecca at Simchat Torah at JTS.  She also gave Rebecca a place to stay for Shabbat and helped arrange our “first date”.  Without those encounters, I would not be where I am today.  In your lives, think about how you met important people in your life.  How many of those interactions were planned or depended upon others?  How did a chance encounter turn into a lifelong friendship or relationship?  Think about camp or college, places where prolonged contact encourages deep and lifelong friendships.

When I do chaplaincy, I cannot tell you how often I walk into the room and someone says “Chaplain-Thank Gd you are here.  I just heard xyz and I don’t know what to do.”  (There are lots of visits that are far more boring, but quite a few feel life-changing.)  

I also think about moments of kindness.  The simplest things, the smallest gestures can change someone’s life.  You don’t know where someone’s mind is.  By offering someone a tissue, a dollar, a meal at the right moment, you can help walk them off a ledge, or inspire them to a new idea.  For Dear Abby and some others, seeing a penny on the ground with a family member’s birth year can be a sign from heaven, a moment of comfort in a challenging world.

In your siddur, on p. 69, the text at the top of the page, Sukkah 49b opens with some very powerful words--I’ll read them so you don’t have to open your books yet.
וא"ר אלעזר
כל העושה צדקה ומשפט כאילו מילא כל העולם כולו חסד שנאמר (תהלים לג, ה) אוהב צדקה ומשפט חסד ה' מלאה הארץ
Rabbi Elazar said: Whoever does deeds of charity and justice is considered as having filled the world with loving-kindness, as it is written: “Gd loves charity and justice; the earth is filled with Hashem’s loving-kindness” (Psalm 33:5)
( Siddur Sim Shalom for Shabbat and Festivals, 1998, p. 69)

We cannot always know the impact of our choices, but our choices have impact.  We can be cynical, imagining we have no control over the world, yet we do.  In our crazy country, we talk about elections more than we talk about governing.  This is a consequence of our actions and our choices, yet there are tremendous consequences in our choice of politicians.  The next president will likely choose some new supreme court justices--that alone is a reason to vote!  We have a long time before we need to make these choices, but we must. We may be one in three hundred and seventeen million people in this country, but many of them do not vote.  It is our civic and human responsibility.  Abdicating our responsibility is a grace choice with grave consequences!  So a year early, I tell you, don’t forget to vote.

Again, on a personal level, we cannot forget the impact we have.  There are teachers in my life at every level who inspired me to continue and excel in my studies.  There are friends and family and neighbors who helped me discover the rabbinate.  Each and every one of you allows me and pushes me to do the work that I do.  How are you helping your friends, your family, your neighbors?  How are you lending a helping hand?  How are you filling the world with righteousness and loving-kindness?  The unnamed man is Parshat Vayeshev reminds us that every interaction is an opened door, which can lead us to uncharted waters, but if we do not reach out, we shut those doors.  As we look into the week to come, what doors will you open?  

Shabbat Shalom!

Tuesday, November 24, 2015

Showing up

At our last board meeting we discussed the power and importance of attending funerals and shiva, even if we don't have a strong connection to the deceased or the mourners.  I found this article today that discusses the funeral of Ezra Schwartz, the young man murdered in Israel this past week. The author writes about attending the funeral and the power of being there, even when the weather is poor and the connection to the deceased is tenuous. 


There is great power in being part of a community. Participating in celebrations of life and commemorations of those no longer with us are one way we demonstrate to the world and ourselves the ties that bind. 

Wishing you all a very Happy Thanksgiving.  May your time with those you love re-inspire you to continued connection with G-d and holy community. 

Thursday, November 12, 2015

Are we talking about life or death?

The parshah entitled Hayay Sarah opens with the death of the title character.  It ends with the death of Avraham and the line of Ishmael.  In between we have the shidduch and marriage of Yitzhak and Rivkah.  One could go the easy route and say the parsha is named because the first significant words are “Hayay Sarah,” but I think there is more to the name.
As a people of books, of manuscripts, of letters, we are a people of words.  We have rules of how to speak to each other, of how to write to each other, and even what words we can use of each other.  The Hafetz Hayim’s fame began when he wrote a book on how best to speak to one another, how to prevent libel and even gossip.  In Pirkei Avot, we are taught that when we cite someone’s words b’shem omro, in the name of the person that spoke them, we bring about the redemption of the world.  Before the creation of copyright law, Hebrew books often had extensive curses on the one who might reprint material without the permission of the author or original publisher.  Words are important to Jews.
When we speak about death in Jewish communities, we often avoid the subject directly.  We might hear someone is “niftar” or has departed to their eternal home.  We speak of olam haba, the world to come, or Gan Eden, the Garden of Eden.  Cemeteries rarely have the word cemetery in them.  In some communities, they are called “Gates of Life” or some such euphemism (just as in the Talmud when it says an evil person is blessed, it really means cursed!)
In our parshah, twenty verses discuss the negotiation of a burial place for Sarah, but sixty-seven discuss the betrothal and wedding of Rivkah and Yitzhak.  I was reminded recently of the debate in the Talmud about when a funeral procession and a wedding procession meet at an intersection, who gets priority?  The answer is the wedding procession, just as it seems in this parshah--in Judaism, we spend our lives thinking about life, not death.
In my mind, the parshah was named deliberately, Hayay Sarah is about Sarah’s legacy.  It is about how the good she did during her life translated into the good of her children.  Her husband took care of her remains, lovingly, and then ensured that she lived on, by arranging Yitzhak’s marriage and ensuring grandchildren.
After Avraham ensured his son’s legacy, he looked towards his own happiness.  He married again and had more children, yet was careful to make sure that Yitzhak gained his actual inheritance, his spiritual legacy.  Rashi notes that his second wife was actually his first mistress, Hagar.  Perhaps she was renamed to demonstrate her new potential and new covenant with God, just like Avraham and Sarah.
It is telling that the penultimate section of the parshah is the temporary reunification of Yitzhak and Yishmael.  Having the two sons bury their father, together, demonstrates how death can interact with life, creating the family reunions that we neglect to plan.
Concluding with Yishmael’s descendants teaches that God’s promises are fulfilled.  Just as Yitzhak’s descendants complete God’s promises to Avraham, Yishmael’s descendants complete God’s promises to Hagar.
All in all, just as the parshah is entitled, we speak of life, not death.  This is truly for the best.
Over the last three weeks, I have discussed the practices and observance of Shabbat in a series of classes.  In the weeks, to come I will be meeting on Tuesday nights (with the exception of the Interfaith Thanksgiving, to look at some texts from the Talmud, to discover what Talmud is and to look at the intimate discussions and relationships which continue to shape our lives today.  Simply put, as Jews, even more than the Bible, the Talmud is the source that deals with our daily lives, and yet for many of us, it is a text with which we are almost wholly unfamiliar.  We are not biblical Jews, not Karaites, but rabbinic Jews.  Discussing EVERY subject under the sun from the ratio of pi, to whether it is ok to shave your body hair, to what sacrifices would we offer if the Temple were in existence, to love, marriage, divorce, what we eat, how to sleep, what to do with our lives and so on and so on and so on.  The debates reveal differing schools of thought on biblical interpretation and human interactions.  To give one powerful example we discussed over the last three weeks, the Torah says in the Ten Commandments Observe and Keep the Shabbat.  It tells us not to work on Shabbat or Festivals, yet never clearly defines what work is.  The Talmud then has two books entirely devoted to how one can keep Shabbat.  

In my rabbinate, what I strive to teach is that every moment is an opportunity for life and for Jewish choices.  Some people don’t quite follow the complicated debates of the Talmud. Why do they get so nitty gritty?  Why are they focused on every little detail?  Don’t they have anything better to do?  In my daily study I sometimes get bogged down with texts that seem less relevant to my life--yet I try to push on.  Why?  Because what the rabbis were doing was struggling with all of the big questions.  Life isn’t lived just in the theoretical.  It’s lived in all of the individual daily moments--the crazy moments, the good moments, the bad moments.  The moments when we hear bad news and the ones where we celebrate.  Life is the nitty gritty.  I invite you to join with me in the next few weeks--argue with me and we will learn together!

Friday, October 30, 2015

Lech Lecha 2015 5776

Rabbi Philip Weintraub
Congregation Agudas Israel
10/24/2015
Parshat Lech Lecha

What is a covenant? What does it mean to join a community?  What’s the buy in?  To grow, do we want low barriers for engagement or higher barriers to push for more lasting commitments?

In Parshat Lech-Lecha, Abraham faces one of the highest of all barriers, circumcision.  He marks the covenant not just as a sign upon his body, but upon the organ of procreation, an organ which is particularly sensitive and about which men are particularly sensitive.  Just mentioning circumcision, men start wincing and wiggling in their seats.  Yet as the sign of the covenant between God and Abraham, between God and the Jewish people, it remains to this day.  Even the children of Ishmael, Muslims continue to practice circumcision, reminding us of one connection between our sometimes distant and too often violent family relationship.

Since August I have been studying Tractate Nazir, which focuses not surprisingly on the Nazir.  What is a Nazir?  A Nazir is someone who has made a vow (usually for a set period of time, minimum one month) to abstain from wine, liquor or any grape products, allow his or her hair to grow without cutting it, and to avoid contact with corpses or graves--staying away from hospitals and funerals--even for family members.  Interestingly, at the end of the designated vow period, she or he would immerse in a mikvah and offer three sacrifices, a burnt offering, a sin offering and a peace offering, as well as the sacrificial sides--bread, grain and wine offerings.  They would also shave their heads and burn their hair with the peace offering--as explained in Numbers chapter 6 and elaborated upon in the Mishnah and Talmud.  Rabbinic commentaries are split about Nazirite vows--are they good or bad?  Are they living up to some Jewish ideal or are they failing by denying themselves the goodness of God’s creation?  Is their sin offering because they should remain as Nazirim forever or because we really should never make oaths (as we learn at Kol Nidre)?

As I read about these two covenants, I think about our own community.  Communal research offers two radically different proposals for improving community--low barriers and higher ones.  One suggests that the best way to welcome people is to make it very easy.  You show up, you are in.  It seems easy, but the low barriers do not necessarily encourage strong support of the community, if a better offer arrives, then people switch!  How much loyalty do you feel to your cable or cell phone company--if you could get better service or a better deal, would you switch?  Of course you would!  Another suggests that encouraging people to participate is not enough. Shuls are not commodities or businesses, but communities.  Long term connections, real membership require long term efforts.  To be a community is not only to pay dues or to show up once in awhile, but to make a regular effort, to participate.  Don’t get me wrong, I am incredibly grateful to those who affiliate without regular participation, we cannot exist without them--but my goal here is to encourage all to see the real benefits of truly living as a community.  

As such, we have to do both.  We need engaging programs that get people in the doors once in awhile AND we have to work together to build community over the long haul.  We need to make financial decisions as individuals and as a community not simply to survive, but to thrive.  In a few weeks, USCJ will be offering meetings about helping congregations thrive--I hope that some of us can join together to show what we want from and for our community.

Returning to Abraham, when we welcome people into the Jewish covenant, it is a challenging process--study, mikvah, Beit Din.  We don’t ask the same of those who were born Jewish.  For the future of Judaism, I think we may need to rethink that.  We have to help people realize that Judaism is both incredibly enjoyable, incredibly meaningful and that to receive those benefits, real work is required!   Nothing in a synagogue happens by itself.  Dinner doesn’t get made.  Calls aren’t made.  Visits don’t happen by themselves.  Prayers and sermons don’t write themselves--although that would be a great service, wouldn’t it?  All of you actively MAKE this community and for that I thank you.

Now I need you all to be like Abraham and Sarah.  Wherever they went, they inspired people to Judaism.  We still need that today.  We need to demonstrate to all those around us--Jewish or not--that being Jewish is something to be proud of, that makes us WANT to get up in the morning, that encourages us to celebrate the gift of each day.  We don’t need to make a vow or become a Nazir; we don’t have to restrict ourselves from the gifts of God, but we do have to recognize the gifts that we have.  In this way, we tie ourselves to the Covenant and inspire the next generation.  Shabbat Shalom.