Listen up!

I’m happy to announce (after recovering from Thanksgiving) that rabbi school is done and I’ve been officially installed as the rabbi at Machar, the Washington Congregation for Secular Humanistic Judaism.

As part of the graduation/ordination process, which occurred during Shabbat services on November 10, 2017 at the Birmingham Temple (the founding congregation of Humanistic Judaism), I gave a talk, which you can watch below:

The talks of three madrikhim/ot (a lay leadership/para-rabbinic leadership program) graduates, another rabbinical ordination, and a posthumous honorary ordination, can also be viewed.

The following weekend, I was installed at Machar. I gave a talk there, too, and if the video worked as planned, hopefully I’ll be able to post that, too.

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Photograph of the U.S. Capitol Building at dusk

Finding Hope, a Rosh Hashanah Sermon

(Written as a Rosh Hashanah sermon at Machar: The Washington Congregation for Secular Humanistic Judaism; delivery slightly different from the written product. Who doesn’t improvise a little?!)

I’ve become convinced that there’s a Leonard Cohen lyric that can work in almost any situation—especially for a pessimist like me. One of Cohen’s last songs—the title track to his last album—speaks to an absent god through the words of the Kaddish and at each chorus asks, “You want it darker? We kill the flame.”

The last year took it upon itself to act out those words.

Charlottesville reminded us that antisemitism never really went away.

Racism, sexism, misogyny, xenophobia, homophobia, transphobia, and nearly every other prejudice we can name have found new strength. Even as ocean levels rise, understanding and acceptance of climate science continue to fall. Public discourse on almost any issue is as hostile as many of us ever remember it.

Charlottesville reminded us that antisemitism never really went away. A recent data set from the Center for the Study of Hate and Extremism at California State University, San Bernardino, shows hate crimes nationwide rose about 5 percent from 2015 to 2016—with Washington, D.C., alone seeing a rise of 62%. 2017 looks to be as bad or worse. White supremacism is alive and is doing far too well.

Photograph of the U.S. Capitol Building at dusk

Capitol at Dusk by Martin Farbisoner – CC BY-SA 3.0

And now here we are, only a little more than a month after Charlottesville at the High Holidays. These days are called, in Hebrew, Yamim Nora’im—the days of awe. The nora part of that means awe, but it also means fear. And fear is a pretty good description of how many of us feel about the current state of affairs.

“You want it darker? We kill the flame.”

I told you I’m a pessimist!

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Photograph of a long wall, at least three times as tall as the people walking next to it, trailing as far as the eye can see, with Jerusalem on one side and the Palestinian town of Abu Dis on the other.

Marking the Boundaries

Maverick Rabbi Breaks Ranks Over Intermarriage” shouts a Times of Israel title. “The Problem With Rabbi Amichai Lau-Lavie’s Intermarriage Proposal,” teases the op-ed in the Forward. “On Marriage and Covenant” comes forth from the Jewish Theological Seminary of America.

Yet again, the Conservative movement thrashes about, trying to figure out what to do about…well, any number of things. Continue reading

Close-up photograph of an iron chain running from the lower-left to the upper-right corners of the frame

The Game Isn’t Rigged – A High Holidays Sermon

The following was, in substantial part, delivered as a sermon during the High Holidays celebration of the Secular Humanist Jewish Circle in Tucson, Arizona, on October 8, 2016.


First, let me start by thanking you all once again for inviting me back to spend the High Holidays period with you. I’m very, very glad to be back; it means I at least didn’t completely foul things up the last time around, and I’m looking forward to talking again person-to-person after our service today.

But it’s been a tough year all the way around, so let’s talk.

I have a secret to tell you: the system is rigged.

Or at least, that’s what we’ve been hearing since the beginning of the political primary season.

There’s a lot of this we could talk about–but we’re not here to talk politics today. Yet lurking underneath this “system is rigged” talk is a sense that things are out of our control. We tell ourselves this story a lot. But it’s not what Humanistic Judaism is premised upon.

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Photograph of Francesco Hayez's painting, "The Destruction of the Second Temple"

The Confession of a Tish’a B’Av Truther

Tish’a B’Av (or Tisha B’Av, or Tisha Bov, or…) will soon be upon us, on the evening of August 13. I’ve previously discussed the holiday a bit, and so I won’t revisit the basics here. (Revisiting the basics, especially how the holiday is viewed from a Humanistic Jewish perspective, is what the first of those two links is for. The second link is sort of connected to how the rabbis of the Talmudic period understood the causes for the destruction of the Second Temple, which to some degree plays into their understanding of Tish’a B’Av.) And perhaps the word “truther” in the title of this post isn’t the best description for what I’m about to say, but hey, we all need a little clickbait in our lives.

Photograph of Francesco Hayez's painting, "The Destruction of the Second Temple"

Francesco Hayez’s “The Destruction of the Second Temple”; from Wikimedia Commons

So, here’s the thing. We continue, into the 21st century, to commemorate with some form of lamentation (pun intended) the destruction of a building that literally enshrined a view of the Jewish people and, for that matter, the entire universe that clashes with our modern conceptions of these things. We don’t generally think that the large-scale slaughtering of animals, scattering their blood on a stone altar, burning some of them whole and only parts of others, and pouring wine or meal or honey on an altar effect atonement.

And yet we mourn the loss of that sacrificial cult.

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That Pesky Shehecheyanu!

A while back, I was struggling with a humanistic replacement for the traditional shehecheyanu blessing that celebrates doing something for the first time–the first day of a holiday, etc. I encountered the same problem at Hanukkah again in December, and I needn’t have done so.

Because I had forgotten completely about the problem having been fixed in April last year! (Why “having been fixed” rather than I fixed it? You’ll have to keep reading to find out.)

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A photograph of Shmura Matzo - matzo baked specifically to stringent Jewish legal guidelines

A Convenient Jew

I don’t do politics here, but I do worry about Jewish identity here. I put that disclaimer in

A photograph of Shmura Matzo - matzo baked specifically to stringent Jewish legal guidelines

Shmura Matzo – Creative Commons Licensed Image

because I’m going to talk about a political person, but not a political issue.

I encountered someone’s opinion on Bernie Sanders’s perceived authenticity as a Jew that, frankly, has me uncomfortable–not for its political content, but for its take on what it means to be Jewish.

On a Facebook post on a friend’s wall, a friend of this friend said that Sanders always seemed to be a “convenient Jew.”

This critique, for some reason, just struck home with me. I mean, it’s a logical fallacy wrapped in a larger one: whether he was or was not correct isn’t affected by the sort of Jew he is (that’s the “big” logical fallacy–an ad hominem argument), but there’s also the suggestion that Sanders isn’t Jewish enough (that’s a “no true Scotsman” fallacy). It’s that second one–that maybe Sanders isn’t Jewish enough–that struck me.

What exactly does that mean?

I think, picking away at the paint on the statement, what we’re really talking about is something like this: Sanders’s statements on Israel (the comment was in response to an article on Sanders’s statements on fatalities in Gaza) aren’t…something (?) or something enough (?)…and so Sanders’s Jewishness is a thing that’s convenient to trot out when it serves his purposes, but otherwise is not important to him.

That definition makes it so that Jewish identity’s primary arbiter is not the sum of one’s attachments and actions. It’s…something else. A demand that a Jew in public life be loud and proud about her or his identity? I’m not sure.

But ignoring the whole person’s attachments and actions with respect to Jewish life is a problem.

Secular Humanistic Judaism has long held to the following definition:

In response to the destructive definition of a Jew now proclaimed by some Orthodox authorities, and in the name of the historic experience of the Jewish people, we, therefore, affirm that a Jew is a person of Jewish descent or any person who declares himself or herself to be a Jew and who identifies with the history, ethical values, culture, civilization, community, and fate of the Jewish people.

See http://www.shj.org/humanistic-jewish-life/issues-and-resolutions/who-is/

If you meet this? You’re good with me. And we ought to be opening the gates wide, mindful that it will soon be Passover: “All who are hungry ― come and eat. All who lack ― come celebrate Passover.”

All the rest is commentary.

And if this makes me an INconvenient Jew? Well, I’m good with that, too.

(Also: I’ll mod the living beeswax out of your political comments on this post. I’m not having a political discussion here. To paraphrase Lesley Gore (also Jewish!), it’s my bloggy and I’ll mod if I want to.)