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

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(Tapping) Testing. Sibilants.

Is this thing on?

Hey! I’m back! Again.

Seriously, I’ve been very, very busy. Sorry about that, but job, other job, editing, weddings (including officiating a Star Wars-themed wedding!)–I’m a busy person.

I came across something on Tablet that I thought was interesting. Mark Oppenheimer, who has written at some length on religious issues, particularly on Judaism and on the secular movement’s apparent issues with sexism, has a review of the late Edgar Bronfman’s book, Why Be Jewish?. The review is interesting in its way–it compares Bronfman’s book with two others bearing the same title, one by Meir Kahane and the other by David Wolpe. I suppose if you were looking for a study of the “Why should I be Jewish?” genre it would be a good place to start. (Spoiler: there really aren’t any books in this genre that I would give to someone who asked, “Why be Jewish?,” and I get the sense Oppenheimer wouldn’t, either.)

But what I found particularly useful is Oppenheimer’s characterization of what it means to be a Jew–that it’s a sort of family status.

But the Jew, as opposed to the Jewish person, is simply a member of this family that was, according to Kahane, chosen by God and given the Torah at Sinai—the family that, according to Bronfman, somehow kept its identity over millennia and developed a rich heritage worth perpetuating. Neither understanding of my family story satisfies me perfectly, but I think they are onto something. They’re mishpochah. Not Jewish, but fellow Jews.

What Bronfman feared, Oppenheimer suggests, was that Jews would become “Jew-ish” rather than “Jewish”: someone who is a Jew and is perhaps peripherally associated with the family, but not involved in or with it.

It strikes me that there’s something to this family analogy that I like better than others.

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A photograph of an opened Torah scroll, housed at the Glockenglasse Synagogue

An Apology Isn’t Enough

There’s a pattern, and I should know it exists by now: I will post a note saying, “I’ll be silent for a little while.” Then, I’ll see something and just need to post about it, ordinarily within two days of the post saying there would be no posting.

And so it goes.

A photograph of an opened Torah scroll, housed at the Glockenglasse Synagogue

Torah at the Glockenglasse Synagogue

At InterfaithFamily, Rabbi Mychal Copeland has a post entitled, “When Sacred Text Hurts Others.” In it, Rabbi Copeland describes her experience at a largely Christian interfaith gathering where after she blew the shofar, texts from the Gospel of Matthew that excoriated the Pharisees (almost certainly the main predecessors to rabbinic Judaism) were recited, the pastor who cited the text apologized, and the entire gathering recited a liturgical piece of apology for harms done in the misuse of and abuse of scriptural texts. Rabbi Copeland goes on to wonder about what to do with texts that are harmful to members of her own community, and whether placing the text in historical context is enough:

But at a time when more interfaith couples are choosing a Jewish life for their families, I feel what the pastor felt for me — that our texts, attitudes and parts of our liturgy may be doing harm to their hearts even as they gift us with their presence and the presence of their children.

If you could reach out to someone who may be hurt by our texts, who would it be?

What, then, of this problem?

I think the answer for liberal Jews should actually be straightforward. It starts with acknowledging, as Rabbi Copeland does, that the texts are products of their times. And you then need to use the texts with intention each time. You have to think about why the text is going to be used, what it says, and, after you know the harm the text can do, whether the text should be used. If the text can’t be used without doing harm–or can’t be used unless you make the reason for its use known clearly and immediately so that you can prevent that harm–perhaps, then, it shouldn’t be used in that setting.

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