Reclaiming Time (a meditation on Heschel’s “The Sabbath”)

This was written for use as a liturgical piece. It can be read responsively, in call-and-response, or in whatever other pattern one likes.

As the title of this post notes, this was written in response to portions of A.J. Heschel’s widely-read book, The Sabbath, in order to raise up the idea that Shabbat exists — and we celebrate Shabbat — as a result of human recognition and need. This is in contrast to Heschel’s assertion, “It is not a different state of consciousness but a different climate; it is as if the appearance of all things somehow changed. The primary awareness is one of our being within the Sabbath rather than the Sabbath being within us. We may not know whether our understanding is correct, or whether our sentiments are noble, but the air of the day surrounds us like spring, which spreads over the land without our aid or notice.”

This poem is a response as well to Ahad Ha’am’s assertion that “more than the Jewish people have kept Shabbat, Shabbat has kept the Jewish people.”

As a Humanistic Jew, I think there’s no inherent magic or force to Shabbat, but that Jewish celebration of Shabbat and Shabbat’s powerful hold on Jewish people is a matter of mutual reinforcement that began with human needs.

Permission is hereby given for use of this work, provided: any use must include acknowledgment of the source, and any use must be for ceremonial or educational purposes only. This work cannot be reproduced, in whole or in part, for any commercial purpose without permission of the author.

Reclaiming Time

It has been said that Shabbat is a palace in time.

Places are built by human hands,
time marked by human measures.

It has been said that more than the Jewish people keeping Shabbat,
Shabbat has kept the Jewish people.

Shabbat has kept the Jewish people,
because the Jewish people have kept Shabbat.

It has been said that Shabbat is an atmosphere, a climate.

We perceive atmosphere.
We change climate.

It has been said that Shabbat is a queen.

Queens and kings have power because we yield it to them.

Let us now build the palace.
Let us now note the time.
And as we do, we create the atmosphere of Shabbat.

We welcome Shabbat by giving some of our power away.
Let us now keep Shabbat,
so that Shabbat can keep us.

NOTE: The lines above in italics are intended for use at the beginning of Shabbat. If you wish to use this poem at Havdalah, marking Shabbat’s conclusion, you can replace the italicized lines with the following:

On entering Shabbat, we may yield some power away.

Let us now reclaim the palace.
Let us now note the time.
And as we do, we draw Shabbat to a close.

Author: Rabbi Jeremy M. Kridel

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.

Tisha B’Av and Secular Humanistic Judaism

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

This year, Tisha B’Av, which commemorates the destruction of both the First and Second Temples in Jerusalem, begins on the evening of July 25.

The core concern of Tisha B’Av is not merely commemorating the Temples’ destructions; it is beseeching Yahweh to restore the Temple through, for example, the recitation of the book of Lamentations, which focuses on the sinfulness of Israel and asks for restoration:

Cause us to return, O Yahweh,
To you, and we shall return;
Renew our days, as of old. (Lam. 5:21)

What Can We Do with the Holiness Code? A Humanistic Jewish Reading

James Tissot’s “Two Priests Destroyed,” depicting the deaths of Nadav and Avihu (image from Wikipedia)

(Warning: this is a long read.) The Torah has lots of laws. Lots of them. And in the traditional Torah-reading cycle, we’re neck-deep in them.

These laws make using the Bible today more than a little problematic.

Meetup Mania!

Hey, guess what!? There are Humanistic Jews in Indianapolis Meetup and Facebook pages! They’re still works in progress, but an initial get-together for coffee is planned for June 7 at 10:45 a.m. If you’re in the area, come out and maybe we’ll meet! (You can RSVP for the meetup on either website.) The ultimate goal will, hopefully, be a durable community for cultural, secular, and humanistic Jews and their families in Indianapolis.

Meetup Page: http://www.meetup.com/Humanistic-Jews-in-Indianapolis/

Facebook Page: https://www.facebook.com/HumanistJewsIndy

Two Days in One

Today is Yom Ha’atzma’ut – Israel’s Independence Day. It is also Openly Secular Day.

So, you know, it’s a pretty big day for a Secular Humanistic Jew.

You can be Jewish and something else. Need evidence? Me, and many others. There’s a thriving, formalized Secular Humanistic Jewish movement in the United States and in Eretz Yisrael.

Secular Jewishness. It’s a thing–even in Israel, where many secular Jews worry that the vision of Hatikva (the Israeli national anthem) of being a free people in the land, is threatened by the ever-expanding authority of the Israeli Chief Rabbinate.

From April Rosenblum’s “Offers We Couldn’t Refuse,” in the May-June ’09 issue of Jewish Currents:

He had worked for years with an organization founded by a secular Jewish radical, and was inspired politically by Emma Goldman and other prominent secular Jews of the early 20th century, yet when I remarked that his lack of religion was no reason to question his Jewishness, it was something of a revelation to him.

Among Israeli secular Jews whom we can celebrate this Yom Ha’atzma’ut? David Ben-Gurion. Moshe Dayan. Golda Meir. Yitzhak Rabin. Amos Oz. Yehuda Amichai. A.B. Yehoshua. Shulamit Aloni.

You can be secular and Jewish, and claim both proudly.

I do.

The Society for Humanistic Judaism is a partner organization in Openly Secular Day. You can learn more about the Society for Humanistic Judaism here: http://www.shj.org.

You can learn more about the Israeli movement here (assuming you read Hebrew; I’m not sure I’d go around trusting Google Translate): http://israelijudaism.org.il.

You can learn more about Openly Secular Day here: http://www.openlysecularday.org.

Jewish? Want a Saturday wedding? Find a Humanistic Jew.

Rabbi Ruth Adar, the Coffee Shop Rabbi, has a post explaining why it’s so difficult for Jews to get married on a Saturday. She gives three basic reasons:

• Tradition: weddings are, in part, about tradition, and traditionally this is a sacrifice Jews have made. The tradition reason is a sort of emanation from two other reasons:
• Shabbat: halakhically, Shabbat and a number of other Jewish holidays are off-limits for weddings, and the special nature of Shabbat and its biblical bases in particular militate toward leaving Shabbat as a day without weddings,etc.; and
• Rabbis: most rabbis will not officiate on Shabbat, because Shabbat is the preeminent Jewish day of the week, rabbis care deeply about Jewish tradition, and rabbis have erected boundaries to permit their own observance of the holiday.

“Mazel Tov! wedding” by Brian Johnson – originally posted to Flickr as Mazel Tov!. Licensed under CC BY-SA 2.0 via Wikimedia Commons – http://commons.wikimedia.org/wiki/File:Mazel_Tov!_wedding.jpg#/media/File:Mazel_Tov!_wedding.jpg

So, what can you do if you want a Jewish wedding on a Saturday? You can try to find a Reform (or maybe a Reconstructionist) rabbi who will officiate. You can wait until very late on Saturday night to get married (in Indiana this week, Shabbat on traditional reckoning ends at a little after 9 p.m.). You can have a Jewish officiant who is not an ordained rabbi perform the ceremony, and build Jewish elements in.

Or…

You can find a Humanistic Jewish rabbi or madrikh/madrikha. A madrikh/madrikha is a secular Jewish leader who has completed rigorous coursework and has been ordained by the International Institute for Secular Humanistic Judaism, but not one who has completed the full rabbinical program; many madrikhim lead or teach in Humanistic Jewish communities, and others lead or teach in other secular Jewish communities. (The Jewish Renewal movement, through its ALEPH Institute, also ordains pararabbinic leaders).

Humanistic Jews are committed to Jewish culture and identity, but we are more flexible when it comes to what can or can’t happen on Shabbat. Why? Because of how we value tradition and the role of the Jewish people in defining, refining, and remaking tradition:

For Humanistic Jews, Shabbat is a time of joy, a celebration of our connections to Judaism and to family, friends, and community. It is an affirmation of our Jewish identity, an expression of solidarity with the Jewish People. It is a chance to relax from the busy week, a space for self-exploration and discovery.

(This is from a fuller discussion of Humanistic Judaism and Shabbat here.)

Jews today routinely share families with non-Jewish members; a Sunday wedding may be difficult for non-Jewish relatives to attend, and connecting with family is one crucial function of weddings.

Humanistic Jewish rabbis and madrikhim will perform marriages between Jews and non-Jews. They will perform same-sex marriages. They will happily co-officiate with other clergy. Traditional Jewish elements can and are worked in in consultation with the marrying couple so that the ceremony reflects that couple’s interaction with and identity within Jewish life.

As a student rabbi, I have done almost all of the above–in one ceremony–though the couple in that case was not a same-sex couple. On a Saturday afternoon, so the couple could celebrate with their non-Jewish friends and family.

To be clear, all of this is a question of relative values, and of how one understands and interacts with Jewish traditions. As a Humanistic Jew, I recognize that all of Jewish tradition is the product of the Jewish people, and that we have the authority to remake it. This is one way that Humanistic Jews remake the tradition in light of the needs and demands of modern times.

And what’s more necessary in our world today than love?

Need a Saturday wedding? There’s a rabbi for that.

See This

I’m tempted to do no more than link to an article, because it’s almost a case of res ipsa loquitur–the thing speaking for itself. But I think it’s important to talk about this issue a little more: making your own Haggadah.

The prompt for this post? This article at Tablet Magazine. (The link will open in a new window.)

Take a close look at that Haggadah. What do you see in its language?

What’s Your Name?

I’ve changed the blog’s name, but not the URL. (Take a look in the upper-left corner of the page or at the header across the top if you’re on a mobile device.)

Why?

A Passover Panoply

Passover is fast approaching. Last week I left you some links to posts on the blog that were on Passover-related themes. Today, let’s take a look at some Passover resources for the humanist and secularist Jewish set.