Aspen Jewish Congregation

Thoughts on Tebow and Faith

2012-01-15T12:01:00.003-07:00

Rabbi David Segal

Shabbat Shemot • January 12, 2012

Exodus 4:1-5

But Moses spoke up and said, “What if they do not believe me and do not listen to me, but say: Adonai did not appear to you?” Adonai said to him, “What is that in your hand?” And he replied, “A rod.” He said, “Cast it on the ground.” He cast it on the ground and it became a snake; and Moses recoiled from it. Then Adonai said to Moses, “Put out your hand and grasp it by the tail” — he put out his hand and seized it, and it became a rod in his hand — “that they may believe that Adonai, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, did appear to you.”

Moses was never excited about being chosen to lead. From the first time God called him, he started in with excuses and reasons God should choose someone else. In this episode, Moses stalls by worrying that the Israelites might be doubters:

Moses spoke up and said: “What if they do not believe me, but say, ‘The Lord did not appear to you!’?!” (Exod 4:1)

God responds like a magician, as if to say: "Nothing up my sleeve..." It’s a story about faith and doubt, about signs and miracles, and looking for proof of God’s existence.

Last month, in the Wall Street Journal, there was an article called “Tim Tebow: Denver’s New Favorite Mensch.” It reported on the growing number of Denver rabbis who admire Tim Tebow and sermonize about him. Now you can add me to list of rabbis giving sermons about him!

There has been a lot of public conversation about Tebow in the last weeks and months. About his very visible faith, and it’s potential role in Broncos victories. I saw a poll on the NFL Network this morning: 43% (43!) of Americans attribute the Broncos’ success to divine intervention. (42% do not, and 14% are not sure.)

Not long ago, Rabbi Joshua Hammerman wrote in The Jewish Week (the column has since been removed),

If Tebow wins the Super Bowl, against all odds, it will buoy his faithful, and emboldened faithful can do insane things, like burning mosques, bashing gays and indiscriminately banishing immigrants. While America has become more inclusive since Jerry Falwell’s first political forays, a Tebow triumph could set those efforts back considerably.

This take on Tebow’s faith is borderline offensive, and more importantly a misreading of Tebow, and of American religiosity.

Rabbi Brad Hirschfeld, in “What GOP Candidates Could Learn from Tim Tebow,” reminds us of the Gallup poll finding that 90% of Americans believe in God. That said, Hirschfeld continues: “We are believers who embrace questions and seem to prefer ambiguity over certainty. When offered the chance, in a related Gallup survey, to choose between beliefs in God, a ‘universal spirit,’ or a ‘higher power,’ only about 15% chose God. America is neither as secular as those on the far left would have us believe, nor as theologically certain as our Republican presidential candidates seem to be.”

Hirschfeld goes on:

“Tebow proudly proclaims his personal faith, but does so with remarkable modesty about his understanding of God, God’s word, or how it is meant to play out... What Tebow does not do...is tell people what God’s plan is for him or his team.”

Now, it’s easy to be a detractor. Looking at Tebow’s faith as if it’s about “pray hard enough and win the Super Bowl” -- that’s a house-of-cards theology. There’s no integrity to it, and no depth.

It would be like taking our story of Moses’ concern too literally. In order to prove himself to the Israelites as a true prophet of Adonai, God’s solution is: do some magic tricks! Turn your rod into a snake. Put your hand in your chest, take it out, and there are scales on it; put it back, and they’re gone. Now you see it, now you don’t! And if those tricks don’t work, take some water from the Nile and sprinkle it on the ground, and it’ll turn to blood. Impress the people with presto-chango, some sleight of hand.

But we should be aware of the ancient context, and the place of magic traditions. If religion is to be meaningful and useful today, it must be more than magic tricks. The God described by the Israelites may not be quite the God we believe in today. And the signs and wonders they looked for aren’t the signs and wonders we put our stock in anymore.

After Denver’s unlikely 4th-Qtr comeback vs. the Bears, some beautiful theology emerged from an unlikely source: namely, Bob Costas. It’s worth sharing his words at length:

...the truth is, there’s nobody else quite like Tebow. No fewer than five of his seven victories have featured late fourth quarter comebacks. Approaching — okay, we’ll say it — the miraculous.

Again today, Tebow did next to nothing until the waning moments, and then, down 10-0 with two minutes left, he throws a touchdown pass, and the Broncos tie it at the gun on a 59-yard field goal. And then win it in overtime on a 51 yarder. The combination of Denver’s continuing late heroics, and today, the Bears otherwise unexplainable errors, is enough to have some at least suspect divine intervention. Except that Tebow, whose sincere faith cannot be questioned, and should be respected, also has the good sense, and good grace, to make it clear he does not believe God takes a hand in the outcome of games.Most of us are good with that. Otherwise, how to explain what happens when there are equal numbers of believers on either side. Or why so many of those same believers came up empty facing Sandy Koufax. Or hit the deck against Muhammad Ali. Or why the almighty wouldn’t have better things to do.

Still, there is no doubt that Tebow and his team benefit from his honest belief. How? Frank Bruni put it well in today’s New York Times. Whatever Tebow may lack in classic NFL quarterbacking traits, he possesses other qualities in abundance. And in his case, those qualities — confidence, equanimity, optimism — and a presence that can’t be explained, but can certainly be felt. The whole Tebow persona derives from how he sees the world, and his place in it. Those qualities, no matter how one comes by them, are an asset, perhaps especially in sports.

Good for Tebow, and those who share his beliefs. And those who don’t can still acknowledge, and appreciate, that who Tim Tebow is, is not only genuine, but for the moment at least, it makes him and the Broncos, one of the most fascinating, and in whatever sense you interpret it, uplifting stories in sports.

I would like to invite Bob Costas to speak at services, because there’s profound wisdom there on faith. And I have a feeling it resonates with many.

Let’s leave room for doubt and uncertainty -- we are honest about not knowing God’s will, or the scope of God’s action in the world, or, yes, even the possibility of miracles -- but even without certainty about these things, we can still say: Faith is good, prayer is good, religion and spirituality are good. They are good when they make us better.

“Confidence, equanimity, optimism” says Costas. I’d add to those: compassion, justice, righteousness. Reverence.

As George Meredith said, “Who rises from prayer a better man, his prayer is answered.”

I hope that’s a lesson from Tebow that we can all embrace. If you have faith, and through that faith caring community, then even when you lose -- even when things don’t go your way -- you still have love, you still have strength, you still belong, and you matter.

That’s what we’re about here. Building this congregation out of people of faith -- faith that helps us belong, and matter, and make a difference to each other and to the world.

And whether you’re on the gridiron or in the infinite expanse of time and space, we can say: we were here, and we made a difference. We lived, we connected, we had faith.

Shabbat Shalom.

D'var Torah by Jessica Slosberg

2012-01-03T11:37:00.002-07:00

Last Friday, our Educator Jessica Slosberg stepped in to give the d'var Torah. Thanks, Jess! It's a powerful message that makes the Torah portion come alive:

This week’s parshah, Vayigash, begins with one of the most poignant and literary moments in the Torah. Joseph reveals his identity to his brothers that he is not only the one they sold into slavery but he is one of the leaders of Egypt. This exchange takes place after Joseph had enacted revenge by planting objects and accusing his brothers of stealing and Judah pleads with Joseph (whom he doesn’t recognize) to let Benjamin return to Canaan and Jacob, their father, and have Judah stay in his place. The region is in the midst of a seven year famine and the brothers are in Egypt attempting to buy much needed supplies. After Joseph tells his brothers who he is, he asks whether or not Jacob is still alive. Judah assures him that he is and then the whole family is moves to Egypt, which of course sets up the Jewish people being slaves, but that is a topic for another d’var.

As I re-read the telling of when Joseph reveals his true identity what struck me was the obvious lovey-doviness of this reunion – and not the one between father and beloved son – but between the brothers. Brothers, who if you remember, treated each other incredibly callously and acted with real, unadulterated hatred toward one another. I mean, how else do you categorize bragging about a parent’s affection, selling your brother into slavery and then telling your father your brother was eaten by wild animals, and then having that brother come to power, unbeknownst to you, and then seek revenge. The ability to let bygones be bygones seems an important lesson in itself. Looking out at the world as we move into the New Year, it seems like in general everyone could benefit from reading this week’s portion. But I don’t think “love more” is really that practical of a suggestion, but it did make me wonder what our tradition has to say about love and how to love. Call it a hunch, I figured I would find something,.

Maimonides writes in Laws of Character Development that the only way to draw people close is through love. On first glance, this seems pretty straight forward – the whole you’ll catch more flies with honey than vinegar concept. People want to be treated with respect and understanding, and I get that (that is how I want to be treated). But does this mean we are to blindly accept and learn to love the faults of those around us? In the story of Joseph and his brothers there are some pretty large character flaws and incidents to forgive and forget. Is this really even possible?

And then in the Talmud I found this “Without reproof there can be no (true) love.” Now this seems to have some legs. So yes, love everyone (as best you can) but this doesn’t mean you have to love blindly. Our tradition gives us the power to better our relationships and the world at large by telling us that love is as much about challenging those around us as turning a blind eye to their faults or wrongdoings.

As an example of standing up and chastising out of love, I would be remiss in not mention what is happening in Bet Shemesh. For those of you who haven’t heard, a girls’ elementary school was built for the orthodox-zionist community on the border of a Haredi neighborhood. Since the school opened the students, girls 7, 8, 9, 10 have been yelled at, spit on and attacked by a minority group of Haredi men. This story was recently featured on the Israeli news and was then picked up by msnbc. This story has elicited condemnation from across the Jewish spectrum – from the most progressive communities to other ultra-orthodox groups such as Aish HaTorah. The message from all the groups is this is NOT the way of Torah, Jews should love (or try to) love other Jews. My hope is that eventually this group of radicals hears this message that comes from many Jewish communities – including communities where people live Torah observant lifestyles and from outward appearances look the same as these extremists. But mostly it reminds me that we have a duty, as Jews to speak up and criticize other Jews when necessary – and that we do it out of love. Because ultimately, these people are our brothers (and sisters), even if we disagree with their actions and it is up to us to remind them of the right way to act and to live our lives as an example. I have a tremendous amount of respect for the families of the girls who have organized shifts to walk the girls to school, who have not yielded to the pressure and who have resisted the idea of dividing Bet Shemesh because they believe, as Jews, We should all be able to live together – with the idea that God said to Israel, “My children what do I seek from you? Nothing more than that you love one another and another one another.”

For me, the lesson of love through criticism is easy to learn when it comes to large, world issues that we are naturally removed from. But when it comes to interpersonal relationships it is much harder to accept criticism when it comes from a loved one. The ones closest to us are the ones who can hurt us the most even when – especially when – they are telling us something we already know but need to hear anyway. Comments from loved ones no matter what they are or when are given seem to be ill-timed, worded insensitively and generally unpleasant. But that doesn’t mean there isn’t some validity there. The brothers were all reproved whether it was when Jacob didn’t believe his sons that Jospeh lived, because he thought them liars, or when Joseph gave Benjamin finer clothes to show how futile the fight over the jacket really was, or when Pharoah told Joseph to talk to his brothers. This was all done out of love and affection – from people they had real and deep relationships with. I can’t imagine that these were easy lessons to learn on either side – important doesn’t usually mean easy..

So my resolution as I head into the New Year is to learn to take any reproof that comes from love as it was meant and to remember that this person has a duty to me out of love – to challenge me and push me and I have duty, out of love, to challenge them right back when necessary.

Shabbat Shalom

The Spirit of Thanksgiving

2011-11-23T15:42:00.003-07:00

Our local NPR station, Aspen Public Radio, did an interview with me and Gregg Anderson about Thanksgiving and our interfaith activities. There's also a mention of Aaron Kintu Moses (see previous post here) who visited us last week from the Abayudaya Jewish community of Uganda. This interview will air tomorrow (Thanksgiving Day) at 6:00 PM MST, but you can listen online at this link.

Thanks to Carolyne Heldman at APR for dedicating this episode of CrossCurrents to this topic!

Happy Thanksgiving - a day to remember all the blessings in our lives.

Aaron Kintu Moses - Jews of Uganda

2011-11-07T23:34:00.009-07:00

This Monday, November 14, we'll welcome Aaron Kintu Moses to Aspen. He comes to us on a US speaking tour from the Abayudaya Jewish community of Uganda, thanks in part to the help of the organization Kulanu, and most especially thanks to David Uhlfelder and his family for making it happen (as part of David's bar mitzvah project).

Aaron Kintu Moses is the director of education for the Abayudaya community of Uganda, a position he has held since 2003. Aaron also served as the community’s acting spiritual leader while his brother, Gershom Sizomu, completed rabbinical training at the Ziegler Rabbinical School in Los Angeles.

As education director, Aaron functions as principal of the Hadassah Primary School in Nabugoye, and oversees the Semei Kakungulu High School and the Abayudaya vocational education program. He is a key member of the community's executive committee, and he plays a leading role in welcoming visitors and volunteers to the community.

Aaron’s active involvement as a leader of the Abayudaya began at age 19 after Idi Amin was overthrown in 1979 and freedom of worship was restored in Uganda. Aaron’s brother, J.J., inspired his siblings and other members of the family to begin a multi-faceted revitalization of the community and their Jewish practice. From 1980 to 1988, Aaron was secretary of the Young Jewish Community they created.

There are two public opportunities to gather with Moses and learn about his community and the school he leads, where Jewish, Christian, and Muslim children learn together. We hope you'll join us for one or both!

(both take place at the Aspen Chapel, Monday 11/14)

9:30 AM: Interfaith/Intergenerational Breakfast
Come hear stories and songs from Aaron's community in Uganda, and get to know him in an informal setting. Stay for the 10:30 AM pre-school class, where Aaron will share music and activities with our pre-school kids (and adults who want to stay!).

5:30 PM: Presentation and Reception
Aaron will speak about his community and his school's mission. He will share a slideshow as well as stories and songs. (He is a singer and guitarist.)

In addition, we hope you'll join us Sunday, November 13 at 5:30 pm for our annual Interfaith Thanksgiving Service and potluck dinner. It will take place at the chapel and explore the theme of Global Gratitude. Also, we'll share some letters from the Abayudaya children about what they're thankful for.

For more about Aaron Kintu Moses and the Abayudaya of Uganda, see the videos and links below!

Contact Rabbi David with questions

920-2536 / rabbi@aspenjewish.org

• American Jewish Life story on Aaron and the Abayudaya

• Video about the Abayudaya schools

• More info about Kulanu

Beautiful singing of Hebrew prayer Hineh Mah Tov, Abayudaya-style

Kol Nidrei Service Now Online

2011-10-11T17:35:00.003-06:00

Thanks to the nice folks at GrassrootsTV, our Kol Nidrei service is now online.

CLICK HERE to watch online
(or right-click on "Watch" link on the site that opens, to download the video file)

P.S. Happy Sukkot!

Yom Kippur sermons

2011-10-08T23:42:00.000-06:00

G'mar chatima tova and shana tova!

Below you'll find links to PDFs of both of my Yom Kippur sermons. As always, I'd love your feedback, either by commenting here or by emailing me.

May 5772 bring blessing for us all.

• Yom Kippur evening/Kol Nidrei: "Spiritual, but not Religious?"
• Yom Kippur morning: "Wealth, Poverty, and Purpose"

Rosh Hashanah Day 2 @ Maroon Bells

2011-10-03T09:50:00.000-06:00

Thanks to all who joined us to bring in the new year 5772 at Maroon Bells on Friday morning. There was a great community feeling, and the weather and scenery couldn't be beat! We have some videos of the morning, below.

We hope you'll celebrate with us again at Maroon Bells -- and we hope it'll be before next Rosh Hashanah, so stay tuned!

Rabbi David reading Mary Oliver's poem, "When I am Among the Trees"

Michael Sailor, Rabbi David, and Haver blowing the shofar

Rosh Hashanah Sermons

2011-09-29T22:26:00.002-06:00

Shanah tovah to all of you, from all of us at the Aspen Jewish Congregation!

I'm posting here my sermons from Rosh Hashanah Evening and Morning. Click the linked titles below to download the PDFs. I'd love to know what you think: feel free to post comments here or email me, rabbi@aspenjewish.org.

• RH Evening: Letter to an Israeli Friend
• RH Morning: Letter from an Expecting Parent

The I-Word

2011-07-10T18:08:00.003-06:00

Shabbat Evening • July 8, 2011 • Parashat Balak

There once was a Jewish man who had three sons, and he was anxious to marry them off to nice Jewish girls. The first son married a Catholic girl, so the father figured he had two more chances. The second son married a Hindu girl, and the father started to worry.
The third son came home one day and said, "Dad, I've met the one, and we're getting married. Her name is Goldberg..."
"Goldberg!" said the father, optimistically.
"Yes," his son said. "I'd like you to meet Whoopi..."

Intermarriage is our topic this evening. Like with all challenging topics in Judaism, there are jokes about it. It's certainly a hot topic today, and it's hard to talk about properly. It cuts straight to the core of that age-old question who is a Jew. And it divides Jews from each other and Jewish denominations from others.

Tonight I want to offer some thoughts on intermarriage, both from the Torah portion and from my experience and reflection.

The story we heard chanted (Numbers 25:6-8) offers one gruesome way to respond to intermarriage. The background here is that the Moabite king, Balak, worried that the approaching Israelites presented a military threat. So he enlisted the prophet-for-hire Bil'am to go and curse the Israelites. But rather than curse -- at God's command -- Bil'am blessed the Israelites several times over.

Following this series of events, we learn that many Israelites were lured into Ba'al worship (idolatry) by the Moabite and Midianite women with whom they were "fraternizing." God sends a plague as punishment and tens of thousands die.

At that moment, one Israelite named Zimri comes forward with a Midianite woman, in the eyes of Moses and the whole community of Israel. Pinchas, a priest (and a grandson of Aaron), takes matters into his own hands. He takes a spear, charges Zimri and his Midianite companion, and impales them both through the belly. The plague ends, and Pinchas is shown divine favor for his action.

Our tradition, like most of us, cannot stomach Pinchas' behavior. The rabbis conceive of at least four ways of tempering this episode (Talmud Bavli Sanhedrin 82a) that are worth considering. First, they suggest that if Pinchas had asked before acting if it were proper to execute Zimri and Kozbi (the Midianite), the answer would have been a firm no. Second, if Zimri had stepped away from the woman at any time, Pinchas would have had no right to kill him. Third, and most interesting to me, if Zimri had turned on Pinchas and killed him, it would have been justifiable as a defensive killing. Pinchas met the criteria for the legal category of rodef/pursuer, the preemptive killing of which is legal. Fourth, and tangentially, the rabbis also mention a rule based on the Torah's description of Pinchas "getting up from the congregation" to go and executive the couple. Therefore, they say, you may not enter the Beit Midrash (House of Study) with weapons. The subtext seems to be: learning leads to doing, so we must use caution when learning about laws with such dire consequences.

A rabbinic midrash (also Sanhedrin 82a) goes even farther in reinterpreting this episode. In that version, Zimri's men approach him as the leader of the tribe of Simeon with a grievance. Moses is meting out capital punishment to all those who associated with Moabite and Midianite women, and they want Zimri to stand up for them! As a representative of his men's outrage, Zimri takes Kozbi, a Midianite woman, before Moses and says: "Is this woman permitted to me? And if you say no, then who permitted you Jethro's daughter?!?" For Zimri remembers, as do the rabbis, that Moses himself is married to a Midianite woman, Zipporah, the daughter of a Midianite priest (Jethro)! Moses is stumped at this display, and the people weep at his inability to answer (as the Torah mentions, the people gathered at the Tent of Meeting are weeping).

But what if the midrash got it wrong, or didn't go far enough?

What if the command about the foreign women is not racial -- but rather about associating with people who lead us astray?

What if the congregation was gathered at the Ohel Moed, weeping because of the destruction and division within the community over the question of intermarriage?

What if Zimri brought his Midianite partner to Moses because Moses of all people might sympathize with one who had fallen in love with a Midianite woman? What if Zimri was determined to bring her into the Israelite community, and what if she wanted to be a part of it?

What if, instead of letting the zealot have the last word -- a victory for exclusion -- Moses had stepped up and said, "No. She is welcome here. They are welcome here."

Even within just a year here, I have observed non-Jewish spouses devoted to their children's becoming Bar and Bat Mitzvah. I have seen non-Jewish spouses bring their children every month to our Tot Shabbat (often without the Jewish spouse...but that's a conversation for another time). I am currently working with several couples toward their wedding in which one partner is not Jewish, and both partners are committed to a truly Jewish process of learning and preparation for a Jewish wedding ceremony. In many cases, it's the non-Jewish fiance/e who is guiding the Jewish partner back to Judaism!

Times are different today than when this story occurred. Identities are not fixed like they were for the ancient Israelites and their neighbors.

What is called for today is neither the silent passivity of Moses, nor the zealous exclusion of Pinchas. We need an open door, a non-judgmental stance, a genuine interest in each person's story, a source of care and support. Sure, we should have a willingness to talk about conversion if and when the time is right, but always without pressure or assumptions.

As one of my teachers put it -- five years ago, so it's even more true now -- there are more Jewish households today with non-Jewish members than at any time or place in Jewish history.

This is new. And we have just begun to realize what this means for Judaism in the next generation.

But all generations of Jews have faced a paradigm shift as dramatic as this one. And somehow we've managed to survive. Not by being silent, nor by being overzealous.

Our survival, then, is threatened not by intermarriage, but by whether we can rise to the task of our generation.

With your help, we can do that here. I hope you will join us, and I look forward to what we can build together.

Shabbat shalom.

A 4th of July Sermon

2011-07-07T23:44:00.001-06:00

Delivered at Aspen Jewish Congregation at Shabbat services

on Friday, July 1 -- with pictures!

This Shabbat, in Parashat Chukkat, we find the Israelites still wandering in the desert. It's not -- to say the least -- their finest hour. Right before the text we'll explore tonight, they say to Moses:
"Why did you make us leave Egypt to die in the wilderness? There is no bread and no water, and our very souls hate this God-forsaken food!" (Numbers 21:5).

The pattern of complaining, even after their miraculous redemption from Egyptian slavery, continues. It reminds me of an old joke about two elderly women at dinner at a Catskills mountain resort. Mrs. Feinberg said to Mrs. Moskowitz, "The food at this place is really terrible." To which Mrs. Moskowitz replied, "Yes, and such small portions!"

Woody Allen made this joke famous in Annie Hall, where he also gave it his own existential spin:

"That's essentially how I feel about life," he said. It's "full of loneliness, misery, suffering, and unhappiness. And it's all over much too quickly."

Snakes on a Plain.

In response to the Israelites' ungrateful whining, God immediately sends a deadly plague of "seraph" serpents. (The Hebrew "seraph" might mean fiery or poisonous.) Many are bitten, and thousands die. The Israelites, realizing they've done wrong, beg Moses to intercede and end the plague.

A Curious Antidote.
Here's where it gets strange. In response to Moses' request to stop the plague, God says:

"Make a serpent and place it on a banner. When anyone who is bitten looks at it, he shall live." And Moses made a n'chash n'choshet and placed it on a banner. Whenever a snake bit someone, he looked at the n'chash n'choshet and lived. (Numbers 21:8-9)

I left n'chash n'choshet untranslated to clue you in to the Hebrew wordplay. Nachash means snake, and n'choshet means copper or bronze. So God was telling Moses to make a copper snake and display it prominently before the assembled Israelites. Some artists think it might have looked like this, this, or even the inspiration for this familiar symbol of healing.

Snakes on a Flag.
Since it is the 4th of July, perhaps this whole idea of a snake banner or snake flag rings some patriotic bells. Coincidentally, the snake flag has a long history related to the founding of our nation. There's this early version, which Ben Franklin designed in 1754 as a call for unity among the colonies in the French & Indian War.

More famous still is this snake flag, known eventually as the Gadsden Flag. It was first used in 1775-76 by the US Navy and Continental Army as a symbol of American resistance to British authority.

Benjamin Franklin, writing pseudonymously as "American Guesser" in the Pennsylvania Journal Dec. 1775 issue, defended the choice of the snake as representative of America. He said:

I recollected that her eye excelled in brightness, that of any other animal, and that she has no eye-lids— She may therefore be esteemed an emblem of vigilance.—She never begins an attack, nor, when once engaged, ever surrenders: She is therefore an emblem of magnanimity and true courage... she never wounds till she has generously given notice, even to her enemy, and cautioned him against the danger of stepping on her.— Was I wrong, Sir, in thinking this a strong picture of the temper and conduct of America?"

...'Tis curious and amazing to observe how distinct and independent of each other the rattles of this animal are, and yet how firmly they are united together, so as never to be separated but by breaking them to pieces. One of those rattles singly, is incapable of producing sound, but the ringing of thirteen together, is sufficient to alarm the boldest man living.

Symbol or Idol?

For Franklin, the snake was the ultimate symbol for America and her unique character. Enough of his fellow countrymen shared this sentiment that the snake symbol was placed on a banner and flown as a flag with national pride. This snake flag, the American flag, the Israelite copper snake -- they all raise a question about the line between symbols and idols. When does honoring a symbol cross that line into worshiping an idol?

Blurring this line became such an issue for the Israelites and their descendants that we hear about the n'chash n'choshet -- the copper snake -- centuries later during the reign of King Hezekiah. In the Book of II Kings (18:4), it's reported that King Hezekiah, a faithful king unlike his predecessors,

abolished the shrines and smashed the pillars and cut down the sacred post. He also broke into pieces the n'chash n'choshet that Moses had made, for until that time the Israelites had been offering sacrifices to it; it was called Nechushtan.

The object God intended as a healing mechanism for the plague became so revered that it became an idol -- a false god. Is it any wonder that the Israelites held it in such high esteem, given its apparently miraculous healing powers? The same challenge faces us when we consider our national flag. What does it mean to salute the flag, to pledge allegiance to a flag? How do we avoid blurring that line between symbol and idol?

The Rabbis' Fix.
As they often do, the Rabbis of the Talmud offer a solution to this problem, based on a creative reinterpretation of the copper serpent episode. Where God said, "Make a serpent...When anyone who is bitten looks at it, he shall live" (Num 21:8), the Rabbis comment:

But was it the serpent that killed, or was it the serpent that kept alive?

Not so: what the text indicates is that so long as Israel turned their thoughts upward and submitted their hearts to their Father in heaven, they were healed. Otherwise, they rotted away. (Talmud Bavli RH 29a)

In other words, don't think that the act of looking at the copper snake banner is what healed the bitten Israelites. Rather, understand that as they directed their eyes up toward the snake, they actually looked above it or through it, toward God's ultimate healing power.

So it should be when we look at our nation's flag. When we pledge allegiance to it, we are not casting our lot with a piece of fabric. Rather, we are committing ourselves to a set of values -- freedom, justice, equality of opportunity -- upon which this project we call the USA rests. When we sing and cheer and salute our flag on July 4th, let us together reaffirm those values and ideals that make our flag worth saluting.

Happy Independence Day, and Shabbat Shalom.

I am indebted to Rabbi Stephanie Kolin who first made the connection between this parashah and the American history of snake flags. Thanks, Stef!

4th of July Music

2011-07-06T08:36:00.001-06:00

This 4th of July, Cantor Rollin had the honor of singing the National Anthem not once but twice! Both times were performed as a duet with Jeannie Walla. First, they sang at the start of the Boogie's Buddies Fun Run at 8:00 AM. Then they sang again at the start of the Aspen 4th of July Parade, from the balcony of the Hotel Jerome. We got it on YouTube - enjoy! And Happy Independence Day.

To experience more of Rollin's singing, join us this Thursday, July 14 at
Voices of the Ages: A Journey Through Jewish Song

Leadville Jewish Cemetery Clean-up

2011-06-30T23:49:00.000-06:00

Every year for the past decade or so, B'nai Brith of Denver sponsors a weekend in Leadville centered around cleaning and restoring the historic and now active Jewish cemetery there. Recently, through their efforts combined with the Temple Israel Foundation and Bill Korn, they restored the 19th-century synagogue as well. More details about Leadville's (surprising) Jewish history here.

This past June 25, I was invited along with several other Colorado mountain rabbis to participate in a Shabbat morning service in the Leadville synagogue to dedicate a newly acquired Torah scroll to be housed in that temple's ark. Below are my remarks from that service. Hope you'll join us at next June's Leadville Cemetery Clean-up Weekend!

Temple Israel, Leadville, CO • June 25, 2011

We gather for this morning’s dedication during an uncomfortable Torah portion. Korach is a story of a power struggle, between miffed Levites on one side, and Moses & Aaron on the other.

I’m not going to talk about the revolt of the Levites or the attempt to “dethrone” Moses. After Korach’s band of 250 gets swallowed up by the earth and consumed by fire from Adonai, Moses and Aaron scramble to tend to the deadly plague God has sent to decimate the people, as punishment. Aaron took the requisite fire pan and incense to make expiation on behalf of the people, check God’s wrath, and end the plague.

The description of Aaron’s behavior is what caught my attention:

Vaya’amod bein ha-meitim u-vein ha-chayim / “He stood between the dead and the living...” (Num 17:13).

This phrase is striking, for me, for two reasons.

First, we learned in Leviticus 21:11 (Emor), “[A priest] shall not go anywhere near a dead body; he shall not defile himself even for his father or mother.” The Torah is deeply concerned with ritual purity, and keeping separate things separate. Priests serve the living; they are not to risk defilement by being near the dead.

And yet Aaron stands here, between the living and the dead, seeking an end to this horrific plague. Perhaps when the stakes are that high, i.e. when life is at stake, the priest is called to step over the letter of the law in order to preserve its spirit, and continue ministering to the living.

The second reason this phrase is striking is how it resonates with where we stand in this moment.

We stand in a newly restored sanctuary, ready to dedicate a Torah, as proxies for the Jews who lived and died here. Their ghosts share the pews with us. The light mountain air is heavy with their memories.

In this moment we inhabit the present. In light of the spirits of the past, and our hopes for a bright future, we ourselves are thrown into sharp relief as a conduit, a way-station, into eternity. Restoring this holy space and setting a Torah within it are inherently hopeful acts. We’ve reclaimed the neglected Jewish remnants of earlier days. At the same time, we affirm our belief in a thriving Jewish future.

Let me share with you three echoes of Leadville’s Jewish past that I believe speak to us about who we are today and where we should guide our future.

The first echo:

The 1879 edition of the Leadville Chronicle included a description of that fall’s Rosh Hashanah celebration. An excerpt:

. . . last night nearly all places of business in this city belonging to Jews were closed, and they are all closed today. This is the Jewish new year, the same as the first day of January begins the Christian new year. The Jews believe that God finished the world five thousand six hundred and forty years ago today, and consequently this to them is the year 5640. Immediately after closing their stores and shops yesterday evening they assembled in the [Shoenberg] Opera House on Chestnut street, and held religious services appropriate to the going out of the old year. At nine o’clock this morning they reassembled in the same place. The hall was filled with as well dressed and as intelligent appearing assemblage as has ever been witnessed in Leadville. Many of our leading merchants with their families were there. On all being seated one of the brethren wearing a white cloth over his shoulders approached the stage and began to read from a book printed in Hebrew. The reading was a sort of chant, something after the style of the Episcopal or Catholic Christians, and every little while the large assemblage would arise and join in the chant. Each person was provided with a book. A member told the reporter that it was the book of the new year and was only used on these new year occasions. The services were the same here in the Opera House today as they were in the Jerusalem temples five thousand years ago, only of course not so imposing. It was according to the orthodox faith in which the reformed wing joined. The white cloths or shawls which some of the congregation wore, were in imitation of the apparel worn by the Israelites when they were driven out from Egypt. These cloths are worn by the orthodox Jews on all religious occasions. They even wear them to their graves. The chanting corresponded to the Christian prayers for a prosperous new year, and thanks to God for the blessings of the year just passed into oblivion forever. All things considered, the Jews and the Christians are alike in their new year observances, with the exception that after prayers the Christians make calls, customary on such occasions. The Jews, after their prayers in their synagogues, go quietly to their homes and do nothing but read their Bibles and pray till the great anniversary is over.

Of course you have to laugh at some of the observations of the non-Jewish reporter. There is a sense of being different as Jews, of trying to make their way as immigrants in America, while not necessarily fitting into the ways and customs of the dominant culture, nor being fully understood by their neighbors.

The second echo:

In 1880, the Leadville Chronicle published an interview entitled “A Chat with ‘Cheap Joe.’” The subject was Joe Shoenberg, of the early Leadville family.

To be a Shoenberg in Leadville is to be a clothier and a man whom the whole community respects. The Shoenbergs, who are in that trade in Leadville, are numerous. . . .[Earlier in the year a reporter had quipped "If any more Shoenbergs come to town THE CHRONICLE will have to enlarge again."] Joe--or "Cheap Joe," as he is called--everybody knows, or thinks they know, all about him. They have seen him, talked with him, bought goods at his store [16 West Chestnut Street] and are prepared to swear by him. There is something, however, they don’t know that THE CHRONICLE reviewer found out a few days ago, and that is that "Cheap Joe" was born a clothier. A chat with him the other day revealed a portion of his early history, which will be of interest to the reader. His parents, who were well-to-do in the world, sent him to school at an early age, and they were very proud of his attainments. Joe had one habit, however, which his parents objected to--he would trade or sell his coat or vest with any boy who had a spark of speculation about him.

I include this story because it shows a different reality than the first. It’s a picture of a Jewish man who is fully integrated into the community, a man with a good name, and respected status. He’s not a stereotype: the story humanizes his individuality with the vignette about his childhood. He’s an integral part of the social landscape of Leadville.

The third echo:

In May of 1883, the Letter Carriers of Leadville placed an announcement in the paper. After thanking the newspaper, it said:

Resolved, That the thanks and regards are hereby tendered to Messrs. May & Shoenberg [both Jewish], clothiers of this city, for their prompt and generous action in furnishing uniforms for the carriers at lower rates than the same could be obtained in the city of Philadelphia.

From difference, to integration, to this: a story of generosity. Of giving back to the community that had taken them in. Ultimately, it’s a story of hope, and a very American story: of Jews and non-Jews living, working, investing in their community, together.

It’s the legacy we continue to inherit from our immigrant ancestors, who were pioneers whether they moved to city or country, to flatland or mountains.

• • •

Circling back to the Torah portion... Korach’s sin, according to Yeshayahu Liebowitz, resided in his inflated sense of completion: “All the community are holy!” he hurls at Moses as an indictment of Moses’ raising himself above the congregation of Adonai.

Look carefully at the verse in Leviticus (19:2), says Liebowitz, and you’ll find something different there:

Kedoshim T’HIYU / “You SHALL be holy,” says Adonai, “For I, your God, am holy.”

As Liebowitz understands it, only God is truly, perfectly, presently holy. For us humans, the command is in the future: “Become holy!”

Korach’s mistake was confusing human holy striving with God’s holy completeness.

Let our rededication of this space and dedication of this Torah scroll today remind us not to make Korach’s mistake. Like the wise individual who renamed human beings, “human becomings,” let us remember: As Jewish souls, as a Jewish community, we are always heading toward holiness.

Today’s ceremony is not an end, but another milestone on our way to living out God’s command, Kedoshim t’hiyu, “You shall become holy!”

Standing in the present, between the dead of our past and the living of our future, we rededicate ourselves, as we dedicate this holy space and holy scroll, to being a “kingdom of priests” and a “holy nation,” always striving to be pioneers of holiness.

May this be a Shabbat and weekend of rest and restoration, of wholeness and holiness.

Shabbat shalom.

Congrats to the Class of 2011!

2011-05-25T12:01:00.005-06:00

This past Monday, I had the honor of participating in the Aspen High School Baccalaureate service, which took place here at the Aspen Chapel. Several local clergy spoke, along with Mayor Mick Ireland; the a cappella choir performed "Amazing Grace" and Cantor Rollin, Nelly Weiser, and Obadiah Jones performed "One Voice." Below are my remarks to the graduating seniors.

Congrats to you all, and have a great summer!

Aspen High School Baccalaureate Service
Monday, May 23, 2011
Aspen Chapel
Remarks by Rabbi David Segal

I’m not sure I’ve been out of high school long enough to offer you any wisdom... However, I want to share two pieces of ancient wisdom from my tradition, the Jewish tradition, that may be helpful to you as you step into the next stage of your life.

First, a proverb:

There are four types of those who sit before the sages:
a sponge, a funnel, a strainer, and a sieve.
The sponge absorbs everything.
The funnel lets in at one end and lets out at the other.
The strainer lets out the wine and retains the lees [dregs].
The sieve lets out the powdery stuff and retains the good flour.

(Pirkei Avot 5:15, quoted in Book of Legends 426:228)

In college, in your life, you will feel like all of these types at one time or another. There will certainly be some early morning classes after late nights where you’re the funnel... But the key is learning how to be the instrument called for in the moment.

Next, a story:

Once upon a time, Rabbi Simeon ben Rabbi Eleazar was leaving the house of his teacher. He was riding leisurely on his donkey, feeling great about himself because he had been so filled up with study and learning.
In this mood, he ran into an exceedingly ugly man, who greeted him, “Shalom aleichem - peace be upon you!”
Rabbi Simeon, rather than return the greeting, said: “You worthless creature! How ugly you are! Are all the people of your city as ugly as you?”
The man replied: “I do not know, but go and say to the Craftsman who made me, ‘How ugly is the vessel You have made!’”
Rabbi Simeon immediately realized he had done wrong. He got down from his donkey, fell on his face before the man, and said: “I apologize to you; please forgive me!”
The man replied: “I will not forgive you until you go to the Craftsman who made me and say to Him, ‘How ugly is the vessel You have made!’”
Rabbi Simeon followed him to the man’s village. The people of the village came out to meet Rabbi Simeon, a renowned teacher, with the words, “Shalom aleichem, peace be upon you, our master, our teacher!” At that moment the man asked them, “Whom are you addressing as ‘our master, our teacher’?”
The villagers replied, “The man walking behind you!”
Then the man said, “If he is master and teacher, may there be no more like him in [the world]!”
They asked him why, and he told them how Rabbi Simeon had misbehaved. The villagers said, “Nevertheless, forgive him, for he is a great man, and very learned in Torah.” The man said, “For your sakes, I will forgive him, but only on condition that he does not make a habit of such misbehavior.”
Right after this incident, Rabbi Simeon went to the house of study and preached: “At all times, one should be flexible like a reed, not hard like a cedar tree.”
(B. Ta 20a, paraphrased from Book of Legends 259:275)

Several lessons are to be learned from this.

First, even great sages make mistakes. As you step into this next chapter of your lives, may your mistakes be as valuable as your accomplishments, and even more fruitful for what you learn from them.

Second, never let study distract you from being a decent human being. Rabbi Simeon was so inflated by his great learning that he became a total jerk. Though his intellect was deep, he judged others superficially. Go and learn, and increase your knowledge, but not at the expense of wisdom, of common sense, of valuing people and relationships above all else.

Third, like the sieve, be open to all, even as you gravitate toward those friends and colleagues whose companionship bring richness to your lives.

Learn from Rabbi Simeon’s mistake, follow his words and not his example:
In all things, be flexible like a reed, not unbending like a cedar.
In the force of storm-winds, a cedar tree stands still until its strength gives, and it shatters. But a reed bends with the storm, and avoids breaking.

May you be blessed with the strength and wisdom of the reed, knowing when to bend, knowing how to weather life’s storms.

Finally, in ancient words, I offer this blessing:

Yevarech’cha Adonai v’yishm’recha. May God bless you and keep you.
Yaer Adonai panav eleicha vichuneka. May God’s face shine upon you and be gracious to you.
Yisa Adonai panav eleicha, v’yasem l’cha shalom. May God’s face be lifted up to you, and may you find the greatest of blessings, peace.

Congratulations!

Two Thoughts for Shabbat of Passover

2011-04-22T12:00:00.031-06:00

Two mini-sermons related to Passover and this time in American history.

On April 12, 1861 -- 150 years ago -- Confederate troops fired on a Union garrison stationed at Fort Sumter. So began the Civil War.

Ostensibly about slavery and state’s rights, President Lincoln knew much more was at stake. If secession were to be tolerated, nothing less than the very premise of democracy would be challenged. Anarchy would be the result. Hundreds of thousands paid with their lives to protect freedom -- to protect the institutions and founding documents that enshrine our freedoms.

Also in 1861, in Baltimore, Rabbi David Einhorn gave a famous -- to some, infamous -- sermon. Einhorn was a leader of Reform Judaism in the USA. His prayer book, Olat Tamid, became basis for the Union Prayer Book, the predecessor by 100 years to the book you’re holding right now.

In Germany, before he immigrated, Einhorn had preached against opponents of Jewish emancipation, casting them as Egyptian taskmasters, cruelly oppressing the Israelites of the day. Soon after he immigrated to the USA, he called slavery “the cancer of the Union.”

On this fateful evening in 1861, speaking to his congregation in Baltimore, MD, a border state, Einhorn invoked the story of Passover, the Exodus of Israelites from Egyptian slavery. He argued that Jews should be more sensitive to the plight of slaves, and that slavery was inconsistent with Jewish values.

In part, Einhorn said:

"We are told that this crime [of slavery] rests upon a historical right! ... Slavery is an institution sanctioned by the Bible, hence war against it is war against, and not for, God! It has ever been a strategy of the advocate of a bad cause to take refuge from the spirit of the Bible to its letter."

It was just like a Reform Jew to draw a distinction between principles and laws. The Bible’s laws may tolerate slavery; in fact, they do. But the overarching principles of freedom, and of humanity being created in God’s image, militate forcefully against slavery.

This is not unlike President Lincoln’s view: he knew well and spoke often of how the laws of the land tolerated and protected slavery. But the principle that “All men are created equal” -- the premise of the country’s founding documents -- militate against the enslavement of one race by another.

Of course, Lincoln had to fight a war to defend this principle. As for Einhorn, the night he gave his staunchly abolitionist sermon, a riot broke out. An angry mob tried to tar and feather him. He fled for his life, ending up in Philadelphia, in a free state, where he soon took over the pulpit at Congregation Keneseth Israel.

(As an aside... Being a congregational rabbi, you see, can be a dangerous endeavor! But seriously, it does lead to the questions:

How far out in front of his congregation

can a rabbi be on issues?

If no one follows, then what kind of leader can he be said to be?

How strong a stand can his congregation tolerate?

Can he find a way to stand up for causes that is both passionate and inclusive of those who disagree?)

This week we celebrate Passover, known in our tradition as Chag Heiruteinu, the Festival of our Freedom. And we also mark 150 years since the Civil War began.

This Shabbat let us celebrate:

our liberation from Egypt;
democracy’s victory over anarchy;
liberation from bonds ancient and more recent.

But let us also remember:

there are still places where Pharaoh reigns with a hard heart, and a cruel hand;
that we, the grandchildren of slaves, have a responsibility to champion the freedom of those still in bonds;

And finally, let us remember, as we stand up for causes, arguing passionately with each other along the way, that living in a democracy, and within a community, demands that we disagree without demonizing, or dehumanizing.

That the Israelites were redeemed from bondage was a miracle. But the greater miracle, the miracle in which we still participate today, is that they managed to survive the next day, as a free people, responsible for their own destiny, willing to bear the burdens that freedom entails.

May we, as Jews and as Americans, continue to be be worthy of that responsibility.

Broken Tablets

One of the themes of Passover, that I have shared a number of times, is REBIRTH. The rabbis in the Mishneh identified four new years, including Rosh Hashanah, but they also, importantly, included Passover.

Pesach is the time of spring renewal, and the time of the rebirth of B’nei Ya’acov (Children of Jacob) as B’nei Yisrael and Kol Edat Yisrael (Children of Israel and whole assembly of Israel).

On Rosh Hashanah we celebrate a clean slate a starting over, a break with the past. We call it teshuva, turning to a new path, reorienting ourselves on the right path; we speak of a Book of Judgment that is open and shut, and we’re either in or we’re out.

On Passover, it’s a different kind of new year, characterized by the special Pesach Torah reading we just heard.

‘The Eternal said to Moses: “Carve two tablets of stone like the first, and I will inscribe upon the tablets the words that were on the first tablets, which you shattered.”’ (Exod 34:1)

God doesn’t let Moses forget about that first set of tablets, shattered in anger, when Moses saw the Golden Calf. The rabbis took it even further: In addition to the newly carved tablets, the broken tablets were also placed inside the ark, to be carried with the Israelites for eternity.

The new year of Passover is not like the clean break of Rosh Hashanah. It does not mark the creation of the world from a void, but the re-creation of a people from slaves with crushed spirits. It’s more like the rebirth of spring, when fresh buds break forth anew from familiar soil. The spiritual challenge of Pesach is: How do we carry with us the broken tablets of our past mistakes while also forging a better future?

On Pesach we are called not to throw out the shattered pieces of our past, but to carry them with us, perhaps even proudly, along with the new ones we carve, each season of renewal, in the sight of God, our community, and our better selves.

Shabbat shalom, moadim l’simchah, may it be a Pesach of joy and renewal.

Sermon in Song: Passover

2011-04-16T22:39:00.000-06:00

Last Friday night, Cantor Rollin shared some teaching and music with the congregation in celebration of the upcoming festival of Passover. She explains each of her selections in the three clips below. Enjoy the music, and Happy Passover!

Intro, Zeh Dodi / This is My Beloved

Dodi Li / My Beloved is Mine

Tal / Dew

Thriller Megiller!

2011-03-24T12:59:00.000-06:00

Last Friday night, we celebrated Purim together with our very special and spirited performance of "Thriller Megiller," a Purim Spiel by Norman Roth, edited and adapted by Rabbi David Segal and Cantor Rollin Simmons, inspired by the musical genius of Michael Jackson z"l.

The cast includes: Alan Bush, Sonny Durand, Faith Leibell, Esther Navias, Sarah Navias, Sandy Rothman, Michael Sailor, Rabbi David Segal, Cantor Rollin Simmons, Lynda Weiser, Robin Wittlin, and our JS students! Tech support: Gigi Durand

Hope you enjoy the show...

Thriller Megiller, Part 1

Thriller Megiller, Part 2

Thriller Megiller, Part 3

"Purim Night!" is here...

2011-03-14T00:06:00.000-06:00

Purim is coming: March 19-20, to be exact. We're having several celebrations in our community (see below), but first, we think you'll enjoy this video featuring our religious school students. They were really good sports, and I think you'll agree they captured the spirit of Purim!

Watch and enjoy -- and forward this to everyone you know, share it on Facebook, etc.!
Let's reach 1,000 hits by Purim!

Join the AJC for upcoming Purim Celebrations:

Friday, March 18, 5:30 PM
Megillah reading and "Thriller Megiller" Spiel (featuring Michael Jackson songs, of course!)
followed by congregational dinner and kid's carnival and costume contest

Saturday, March 19, 8:00-11:00 PM
Adult-only Purim party, Sky Hotel
call 925-8245 for details

Sunday, March 20, 4:30 PM
UJA/Neshama/Chabad Community Purim Party, St. Regis Hotel

Cantor Rollin & The Mazel Tones

2011-02-15T18:24:00.000-07:00

Our Shabbat Band debut on January 28, 2011 was a success!
We hope you'll join us this Friday, February 19 @ 6:00 PM, as Sonny Durand's Bar Mitzvah begins, and the band plays for their second time. Below are videos from the last performance. Enjoy!

Cantor Rollin and the Mazel Tones
Lead Vocals: Cantor Rollin Simmons
Guitar: Tim Durand
Drums: Brad Manosevitz
Bass: Derek Miller
Backup Vocals and Tambourine: Shereen Sarick

Shabbat on the Slopes

2010-12-26T17:20:00.004-07:00

Just yesterday, we had our very first "Shabbat on the Slopes." About 40 of us met on Snowmass, outside Gwyn's High Alpine, at 12:30 pm for a short service. We began by singing Mah Tovu, a text spoken by Balaam, a non-Israelite prophet who was asked to curse the Israelites, but who instead blessed them. He looks down from a mountaintop and is overtaken by the beauty of their tents below. How well we could relate when marveling at the views from Snowmass! We then sang the words "Elohai n'shama shenatata bi, t'horah hi," my God the soul you have given me is pure. The word n'shama can mean "soul" and also "breath" and as we sang, we breathed in the crisp mountain air. Somehow, singing these prayers together on the mountain made me appreciate the whole day of skiing in a new way.

After skiing for a few hours, about 25 of us met up at The Sweet Life at the Snowmass Base Village at 3:15 pm for a brief havdalah ceremony to celebrate the end of Shabbat. We all talked about what we're looking forward to in the next week -- most people have visitors in town and are excited to spend time with them!

If you made it to our first Shabbat on the Slopes, thanks for coming! If you didn't make it, we hope to see you at the next one. We will be having services on all the mountains (rotating locations) twice a month starting in January and going through April. Stay tuned for details!

Help Still Needed: Carmel Fire Aftermath

2010-12-14T12:50:00.001-07:00

Now that the fire has stopped raging in the North of Israel, damage reports have come in and we can step back and see what's still needed. Take a look at the photos and facts in these articles, and please step up and give if you haven't already. Reports indicate the damage is in the 2 billion shekel range, with more than 10,000 acres of forest destroyed, and Israel still needs our help.

There are two easy ways to give:

Send a check to: UJA Israel Fire Disaster Relief Fund
PO Box 8590, Aspen, CO 81612
or to donate by credit card, please call or fax 970.704.1827
or email aspenvalleyuja@yahoo.com
The Union for Reform Judaism has an emergency fund setup.
Click here to donate online.

Thank you for your consideration.

• Boston Globe's "The Big Picture", striking photos of the fire and aftermath, including a NASA image where the smoke is visible from space
• Haaretz: Fire Damage to cost NIS 2 billion
• Haaretz: Carmel residents return to see aftermath of fire
• Op-ed: Stow the insecurity on catastrophe assistance

Chanukah YouTube Favorites

2010-12-09T17:33:00.013-07:00

Another Chanukah has passed, and we've seen some great cultural output. Below are two great music videos that came out of this Chanukah season, as well as an older (but still great!) clip from the Colbert Christmas Special, with Jon Stewart, about Chanukah. Enjoy! (And please comment with links to your favorite Chanukah videos!)

Matisyahu does it again

YU's a cappella group mixing it up

Classic moment from the Colbert Christmas Special

Interfaith Thanksgiving Service

2010-12-08T16:13:00.001-07:00

On November 21st, we celebrated Thanksgiving together with the Aspen Chapel community with an interfaith service. We sang, shared stories, and prayed for peace together. An interfaith choir provided beautiful music, led by Cantor Rollin and Sarah Stevens, along with Dan Sheridan. Pastor Gregg Anderson and I spoke. You can watch the entire service online!

Aspen Chapel Christian-Jewish Thanksgiving Service Nov. 2010 from aspen chapel on Vimeo.

Remembering Mort Heller

2010-11-29T13:01:00.000-07:00

Morton Alvin Heller, longtime Aspen resident, died last week at his home, surrounded by family. Read the obituary here. Yesterday Rollin and I had the honor of conducting the funeral for this beloved pillar of the Aspen community, whom we had barely gotten to know. My eulogy is below, along with two poems that were read during the memorial service. Rollin also sang "Fly Me to the Moon," one of Mort's favorite songs, which he used to sing to his grandchildren as "ski me to the moon..." Although we didn't record it, you can enjoy a version of the song by clicking here.

זכרון צדיק לברכה, zichron tzadik liv'rachah,

may the memory of this righteous man be a blessing in our lives.

---------------------------------------------------------------

Eulogy for Morton Alvin Heller (1920-2010)

Rabbi David Segal

November 28, 2010

   Niv-char shem mei-osher rav, mi-kesef u-mi-zahav chen tov.
   A good name is more desirable than great wealth,
   and good grace is better than silver and gold.
   ~ Proverbs 22:1

Morton Alvin Heller knew the value of a good name. The presence of all of you here today attests to that. The sparkle in the eye of everyone sharing a memory of Mort attests to that. This community’s love and respect for Mort and his family attest to that.

Others will speak who knew Mort far better and longer than I. When Rollin and I arrived in Aspen, Lita and Mort extended an open hand of welcome to us. This, I now know, was a glimpse into the kind of man Mort was, and the kind of presence he and Lita were together.

As I sat with Mort’s family and dearest friends yesterday evening, they brought this man to life before my eyes. The impression their stories made on me -- a shadow, I know, of the fullness of Mort’s life -- is what I want to share with you today.

They all spoke of Mort as a wonderful, genuine man. That his most endearing quality was that he was so non-judgmental. Friends observed that he never said a negative word, got angry, or swore. Although Lita added, “If anybody could have brought the temper out of him, I could!”

Everyone spoke of Mort as sweet and mild. A story was told of a time when Lita and Mort were in the car, with all the kids in the back, stopped at a red light. When it turned green, and Mort didn’t step on the gas, Lita said, “It’s not going to get any greener.” To which Mort replied, “Maybe if we wait a while.”

As a father, Mort earned himself a good name. Mort and Lita’s children spoke of him as a caring and wise parent. Of all of Lita’s suitors, they said, Mort was the only one who connected with her children. He was very hands-on, sharing with them his love of all the sports in which he was an accomplished athlete. But he never tried to take over or boss them around -- he was there when they needed him. Lita’s children saw and appreciated how great he was for their mother, how happy he made her. As Sam put it, “Mort was the Gold Standard of a stepfather.”

As a grandfather, Mort earned himself a good name. His grandchildren spoke fondly of their time with Grandpa Morty. Ben told of his first summer job, at the age of 12, delivering local mail on rollerblades for Grandpa Morty’s bank. Ben went on to say that, as gregarious and generous as Morty was, there was something deeper in this -- it was not frivolous work given to a grandson, but a lesson in the value of a day’s work, and in responsibility.

Elizabeth remembered that Grandpa Morty had terrible handwriting, so bad that she couldn’t read it. But while she was at summer camp, he wrote her a letter every day -- though she needed her mother to decipher them! Rachael spoke of Grandpa Morty as full of surprises, always excited to see her, and always able to make her feel at home. And the story was told of Cyrus, who was asked in school at age 7 who his best friend was. He replied, “Grandpa Morty!” Such was the care Mort had for his family, and the affect he had on those he loved.

As a friend, Mort earned a good name. His business partners and colleagues rarely saw a man with more integrity and kindness. He was trustworthy and trusting, and invested in the success of others. He was, as one friend described, a man of “strong opinions that he voiced in a mild way.” And his lifelong friendships are a testament to Mort’s loyalty.

As a lover of life, Mort made a name for himself. It was said that Mort achieved the “perfect balance between work and play.” Not only was Mort good at sports, but he was a good sport. At an Aspen ballet performance by an African dance group, they brought Mort on stage to dance. By all reports, he was fabulous -- and he didn’t get off the stage! And then at a performance of the musical Hair, where the actors pull an audience member from their seat into the action, they sat on Morty’s lap, kissed his bald head, and brought him up to dance! And yet again, at a Flamenco performance at the Greek Theater, Mort couldn’t sit still. He was shaking the entire row with his rhythmic movements. And to top it all off, after the show, in the parking lot he jumped onto a car and started dancing, Flamenco-style! As Robin said, “We never had cringe moments with Dad, as silly as he was.”

Even in illness and infirmity, Mort was worthy of his good name. His spirit did not weaken in the later stages of his life, and he continued to embrace those people and pursuits that brought him joy. He never complained, facing weakness with his characteristic gentleness and grace. In the words of Harlan, who was by Mort’s side for 12 years, “Mort was the humblest and most appreciative man I ever met. When we try to be better people, we should ask ourselves, What would Mort do? and try to be more like him.”

As a husband, father, grandfather, great-grandfather, brother, friend -- as a man -- Mort Heller earned his good name. That name, that legacy, more precious than wealth, lives on.

In closing, a poem by the Hebrew poet Zelda:

“Each of Us Has A Name”
By Zelda, translated by Marcia Lee Falk

Each of us has a name 
given by God
and given by our parents 

Each of us has a name 
given by our stature
and our smile 
and given by what we wear 

Each of us has a name 
given by the mountains 
and given by our walls 

Each of us has a name 
given by the stars
and given by our neighbors 

Each of us has a name
given by our sins
and given by our longing 

Each of us has a name
given by our enemies
and given by our love 

Each of us has a name
given by our celebrations
and given by our work 

Each of us has a name 
given by the seasons
and given by our blindness 

Each of us has a name 
given by the sea 
and given by
our death.

---------------------------------------------------------------

by Rudyard Kipling

If you can keep your head when all about you

Are losing theirs and blaming it on you;

If you can trust yourself when all men doubt you,

But make allowance for their doubting too;

If you can wait and not be tired by waiting,

Or, being lied about, don't deal in lies,

Or, being hated, don't give way to hating,

And yet don't look too good, nor talk too wise;

If you can dream - and not make dreams your master;

If you can think - and not make thoughts your aim;

If you can meet with triumph and disaster

And treat those two imposters just the same;

If you can bear to hear the truth you've spoken

Twisted by knaves to make a trap for fools,

Or watch the things you gave your life to broken,

And stoop and build 'em up with wornout tools;

If you can make one heap of all your winnings

And risk it on one turn of pitch-and-toss,

And lose, and start again at your beginnings

And never breathe a word about your loss;

If you can force your heart and nerve and sinew

To serve your turn long after they are gone,

And so hold on when there is nothing in you

Except the Will which says to them: "Hold on";

If you can talk with crowds and keep your virtue,

Or walk with kings - nor lose the common touch;

If neither foes nor loving friends can hurt you;

If all men count with you, but none too much;

If you can fill the unforgiving minute

With sixty seconds' worth of distance run -

Yours is the Earth and everything that's in it,

And - which is more - you'll be a Man my son!

---------------------------------------------------------------

When Death Comes

by Mary Oliver

When death comes

like the hungry bear in autumn,

when death comes and takes all the bright coins from his purse

to buy me, and snaps the purse shut;

when death comes

like the measle-pox;

when death comes

like an iceberg between the shoulder blades,

I want to step through the door full of curiosity, wondering:

what is it going to be like, that cottage of darkness?

And therefore I look upon everything

as a brotherhood and a sisterhood,

and I look upon time as no more than an idea,

and I consider eternity as another possibility,

and I think of each life as a flower, as common

as a field daisy, and as singular,

and each name a comfortable music in the mouth,

tending, as all music does, toward silence,

and each body a lion of courage, and something

precious to the earth.

When it’s over, I want to say: all my life

I was a bride married to amazement.

I was the bridegroom, taking the world into my arms.

When it’s over, I don’t want to wonder

if I have made of my life something particular, and real.

I don’t want to find myself sighing and frightened,

or full of argument.

I don’t want to end up simply having visited this world.

---------------------------------------------------------------

It can be said with certainty that Mort Heller was not one who simply visited this world: he embraced life and left a lasting impression. He will be missed.

Veterans Day in Aspen

2010-11-11T15:27:00.000-07:00

This morning I had the honor of offering the invocation and benediction during Aspen's Veterans Day commemoration. After the presentation of the colors and a memorial wreath, Colonel Dick Merritt and Dan Glidden led the community in the Pledge of Allegiance, words of welcome, and the lighting of a memorial candle. Then they invited me to give the invocation, and here's what I said:

Good morning. It's an honor for me to be here with you today.

The Abraham of the Bible -- the father of three faiths -- was, at times, a man of war. He was called by God to bring a new way of life to the world. In the service of that call, he left his home and family, journeyed to an unfamiliar land, and there stepped into the role of general to battle hostile forces threatening what was dear to him (Gen. 14).

But Abraham never lost sight of his calling, the transcendent purpose of his wandering and warring. That calling had been proclaimed by God: “You shall be a blessing... And all the families of the earth shall be blessed through you” (Gen. 12:2-3).

In our nation’s history, Abraham Lincoln, too, became a man of war. He was called and sworn to protect this Union, its constitution, and the universal freedom promised in its Declaration of Independence. He despised war, but loved the union more.1 Liberty and Peace were his higher purpose; war, the unfortunate instrument to protect those ideals and the nation whose soul they breathe into life. So it has been throughout the history of our country, when men and women have stepped forward to serve.

In that spirit, we honor and celebrate you, our veterans, today. As we give thanks for your service and sacrifice, let us always remember:

in your courage in combat, we see your commitment to peace;

in your bravery in battle, we sense your transcendent purpose:

to be a blessing to your families, to our nation, and to the world.

After I spoke, Dick Merritt expressed that I was their chaplain for the day, and he spoke about the proud history of chaplains in the military. He told a story about a military ship that was sinking, and the four chaplains who gave up their life preservers -- and therefore, their lives -- so that four more troops could be saved. They were three pastors and a rabbi, a reminder that all faiths are joined in support of our country. Then a list was read of Aspen soldiers killed in Action, and Tom Buesch read a moving poem by a young airman (I will try to obtain a copy to post here). Jeannie Walla led us in the national anthem, and then all veterans present were called forward in order of the wars in which they served. It was an emotional sight, to see so many of different ages and life experiences who had served our country. Several veterans gave impromptu remarks about memories of the war, what their service means to them, and fellow soldiers lost along the way.

Finally, I was asked to offer the benediction:

Today we have celebrated, commemorated, and reflected. In closing, I offer a blessing inspired by the ancient words of the Torah:
May God bless and keep our veterans, and those they love and protect.
May God’s face shine upon them and be gracious to them.
May God’s countenance be lifted up to us all, and grant us that most precious of gifts, peace.
And together let us say, Amen.

I am grateful that I took the time out of my day today to be reminded of the debt we owe all those who serve in the military. To all our veterans: Thank you.

Relational Community: the changing American religious landscape

2010-10-28T11:49:00.000-06:00

I recently came across these two articles about religion in America and thought they were worth sharing.

First, Rabbi Eric Yoffie wrote two weeks ago, in the wake of several studies and articles on religious Americans, that "Media Images of Religious Americans [are] Elitist, Condescending, and Wrong." I recommend the full post, but I'll just highlight a few key points that relate to our Jewish world here in the Roaring Fork Valley:

Jews have always prescribed two paths to tradition: the path of the mind and the path of the heart. And both are essential to religious well-being...

How should we judge religion? We should judge it by what people know, but just as importantly, by what they do. And we should see religious belief, for all who are inclined to embrace it, as a virtue and a blessing. On this basis, there is no room for doubt: religion is a great asset for our country, one of those things that makes America great.

I sincerely hope that we continue to cultivate that kind of religious outlook in our community. As Rabbi Hillel said 2,000 years ago, when asked to summarize the Torah "on one foot": Do not do to others what is hateful to you. The rest is commentary: go and learn it.

Doing AND learning, acting AND knowing: these are both essential to being an authentic Jew.

Second, I highly recommend this fascinating article about what's really going on within American religious communities. Entitled "Changing Faiths", the article's tagline reminds us that religious Americans are "far more diverse, tolerant, and compassionate than the image of an evangelist upsurge would suggest."

Evangelical Pastor Rick Warren
of Saddleback Church,
author of The Purpose Driven Life and The Purpose Driven Church

The article is a book review about Robert Putnam and David Campbell's new American Grace: How Religion Divides and Unites Us. (You may remember Putnam from his earlier bestseller, Bowling Alone: the Collapse and Revival of American Community.) What's most interesting to me about this article -- and it's integrally related to Putnam's earlier research -- is the implications for what makes for a vibrant religious community. In the end, it's more about Cheers than about belief in God, Torah, or the soul, for example. People want to go "where everybody knows your name, and they're always glad you came!" In the author's words:

What makes religious folks collect clothes for the poor, donate to the United Way, and attend town meetings is not just theology or exhortations by the clergy; it is involvement in the life of the congregation, having family and friends there, talking about religion with them, and participating in small groups. "Devout people who sit alone in the pews are not much more neighborly than people who don't go to church at all," they find. "Statistics suggest that even an atheist who happened to become involved in the social life of a congregation (perhaps a spouse) is much more likely to volunteer in a soup kitchen than the most fervent believer who prays alone."

The point is, religious communities are strongest when they are relational communities. Where people know each other's stories; where they care about what keeps their neighbors up at night, and they share their hopes and dreams and help each other achieve them. The particulars of belief and practice are, as Hillel said, commentary: go and learn them, and talk about them together. But what counts most is whether we are connected to each other, whether we can look each other in the eyes, face to face, and say: I share your joy, I know your pain. That's the foundation on which we can build a spiritually and morally fulfilling congregation that will bring light to our lives and to the world. That's what will make us a true community.

We need your help as we continue to rethink how we can build such a relational community in Aspen and the Valley. Won't you join us?

"Write for yourself this song..." (Deut. 31:19)

2010-10-01T10:00:00.001-06:00

"The Sofer is here, the Sofer is here!" read our ad in the Aspen Times this past summer. Rabbi Isaac Leizerowski, a rabbi and sofer (specialized Torah scribe) in Philadelphia, came to Aspen for four days to restore and teach our community about two newly acquired Torah scrolls that were in need of some repair. We also put new Eitz Chayim (the wooden Torah rollers/handles) on our older scrolls, and had them restored as well. Overall, it was a great experience for all ages to see this unique art of Torah scribing up close and personal. It was a once-in-a-lifetime opportunity to participate in writing and restoring a Torah! Actually, it's going to be twice-in-a-lifetime: we're bringing the sofer back again during ski season, so more of our community will have the opportunity to participate. (For Torah dedication and sponsorship opportunities, please be in touch with Faith Leibell, 925-8245, office@aspenjewish.org.)

Here are 15 video highlights from the sofer's visit! (Scroll down; you may see some people you know!)

Sivan, Mel, and Joshua watch the sofer at work and lend a hand

These were custom-ordered from Philadelphia!

It really involves sewing - with a needle and thread made from cow sinew!

More sewing...

Sivan and Michael, hard at work

We had a great downvalley experience with the sofer, too!

Cantor Rollin demonstrated her Hebrew-English chanting. The sofer was pleasantly surprised :o]

Ross, Aiden, Josh, and Josie lend a hand

Marian's turn, our President!

Meg and Jake participate in the mitzvah

The Lansburgh family

The art of sofrut is really quite complicated...

Sonny and Gigi Durand

Alan Bush really got the hang of the sewing!

Cantor Rollin's turn, with some help from Nina

Songs and Sermons from Yom Kippur

2010-09-27T17:53:00.006-06:00

Moadim l'simcha - Happy Sukkot -- and Happy Simchat Torah to all!

It was an honor to lead this community in worship and learning during Yom Kippur. We hope the new year 5771 brings many blessings for you and your families. As we did after Rosh Hashanah, we are posting songs and sermons from Yom Kippur. Please see the descriptions and links below.

We hope to see you again soon.

בברכה / with blessing,
Rabbi David Segal & Cantor Rollin Simmons
_________________________________________________________________________

SONGS

Adonai Mah Adam (click to download)
   from the Yizkor (Memorial) Service
   composed by Pedro d'Aquino

Translation:
God, what is man that You should care about him, mortal man, that You should think of him? (Psalm 144:4)
Man is like a breath; his days are like a passing shadow. (Psalm 144:4)
at daybreak it flourishes anew; by dusk it withers and dries up. (Psalm 90:6)
You return man to dust; You decreed, “Return you mortals!” (Psalm 90:3)
Turn, O LORD! How long? Show mercy to Your servants. (Psalm 90:13)
Give us joy for as long as You have afflicted us, for the years we have suffered misfortune (Psalm 90:15)
Teach us to count our days rightly, that we may obtain a wise heart. (Psalm 90:12)
But God will redeem my life from the clutches of Sheol, for God will take me. Selah. (Psalm 49:16)
My body and mind fail; but God is the stay of my mind, my portion forever. (Psalm 73:26)

From Dust to Dust (click to download)
   from the Yom Kippur Morning Service
   Composed by Cantor Rollin Simmons; Arranged by David Deschamps
   Text from High Holiday Liturgy, adapted from Kol Haneshama and M'tsudah Siddur

We begin from dust
we find our end in dust
so long as we live, we strive for bread
We begin from dust

Like vessels of clay we break
Like grass we wither
Like flowers we fade
Like shadows we pass
Like clouds, we drift away
We blow by like the wind.

Like dust we scatter
Like a dream, we vanish from sight.
But you, oh you...
Your reign is eternal, O God who lives and endures.
Your reign is eternal, O God who lives and endures.
________________________________________________________________________

SERMONS

a word from Rabbi Segal: I preached about two hot-button issues this Yom Kippur: Israel; and the Muslim center near Ground Zero. I hope that my words will be received in the spirit in which I delivered them: as an invitation to conversation, and to an exchange of ideas and sources. I expect and welcome different points of view, so I hope to hear from you to continue both conversations.
Click the sermon titles to download the PDFs.

• "Sacred Grounding": thoughts on the Cordoba House and Jewish responses to Islam in America

• "A Tale of Two Emails": about how we talk about Israel within the Jewish community, and how it's hurting us
*click here for the handout from the afternoon discussion session about Israel

Rosh Hashanah Sermons and Song

2010-09-12T11:21:00.000-06:00

Shanah tovah, everyone! It was an honor for Rollin and me to lead the Aspen Jewish Congregation in prayer and reflection this Rosh Hashanah. In some ways, this was our first major introduction to the community, and we have felt so embraced and welcomed. We look forward to our worship together again on Yom Kippur.

Several of you asked us to post my sermons and Rollin's singing, so here they are (click the links to download the PDF and MP3 files):

  • Rosh Hashanah Evening Sermon: "The More Things Change..."

  • Rosh Hashanah Morning Sermon: "Offlining Toward Paradise"

  • Cantor Rollin singing Avinu Malkeinu

We hope your new year has started off with sweetness and blessing. May these Yamim Noraim / Days of Awe help you connect more deeply with your loved ones and with your best self.

Promises to Keep

2010-08-24T16:38:00.001-06:00

Parashat Ki Teitzei • August 20, 2010

Aspen Jewish Congregation • Rabbi David Segal

[22] When you make make a vow to the Eternal your God, do not put off fulfilling it, for the Eternal your God will require it of you, and you will have incurred guilt; [23] whereas you incur no guilt if you refrain from vowing. [24] You must fulfill what has crossed your lips and perform what you have voluntarily vowed to the Eternal your God, having made the promise with your own mouth. (Deuteronomy 23:22-24)

Last week I happened to see a rerun of an episode of The Office. In it, Steve Carrell’s character Michael Scott had, 10 years before, sponsored a group of inner-city school kids, who became known as Scott’s Tots. He promised them that he would pay for college if they graduated from high school. This episode took place 10 years later, when the kids came to collect on his promise. Needless to say, he couldn’t afford college tuition for an entire class. Instead, he offered them each gifts: “I know you all need laptops for college,” he said, “so here are laptop batteries for each of you...”

It got me thinking about this time of year, which is all about keeping promises, and what to do with promises we’ve broken.

The best known prayer of the High Holidays is Yom Kippur’s Kol Nidre. But we rarely stop to think about what it means. Literally, the title means “all vows.” And in fact, the text is an ancient Aramaic legal formula for a release from vows -- kind of like a release you sign before you do something dangerous...like living for another year, in this case. There is some debate about whether it should absolve us of vows from the previous year, or from the subsequent year, but either way, it is not a beautiful, heart-wrenching prayer in its content, but rather a dry legal document.

Kol Nidre has a long and strange history. I won’t go into all the details, but a few highlights are worth noting. For one thing, for centuries, Kol Nidre was a tool of Christian propagandists, who claimed it as proof that Jews aren’t trustworthy. “Don’t do business with them,” would go the argument, “because they don’t keep their promises. It says it right here...” Fortunately, the world has changed enough that that's no longer the case -- and hardly anyone speaks Aramaic anymore, anyway, so they can't understand it!

There have even been attempts to remove Kol Nidre from our liturgy. Mordecai Kaplan, a notable Conservative Rabbi of the early 20th century and the founder of the Reconstructionist Movement of Judaism, tried to remove this prayer from the service at his New York City synagogue. In his view, it was not modern enough to keep; it was inconsistent with the values and practices of the day. In response, there was virtually a congregational rebellion. People were just too attached to this prayer.

For them -- as I believe it still is for us -- there was a deep connection to the music. The haunting melody, the gravity of this time of year, the connection to tradition and the passing of time...all of these together make Kol Nidre a profoundly sacred moment, even for those who don’t usually use the word “sacred.” We’re fortunate enough this year that we will hear Kol Nidre both on the cello and sung by our Cantor.

But in addition to the music -- which would be reason enough! -- I think there is another reason to keep Kol Nidre in our service.

The Torah’s laws about vows, which we just heard chanted, is pure; it’s an ideal of perfect behavior. But Kol Nidre reminds us: we live in the real world, where we go back on our word, where we lose faith. Sometimes we do it willfully, and sometimes accidentally. So we need Kol Nidre, not just to ask God to forgive us, but also to remind ourselves:
We must be more mindful of the vows that cross our lips, because we ARE ultimately accountable for them, and we must care for our souls in that regard. AND we must also live in the real world, with other people. We must acknowledge not only ours but other’s limitations and inevitable imperfections.

Although it’s not yet winter, a poem came to mind that expresses this idea. I think it’s probably familiar to many of you:

Stopping By Woods on a Snowy Evening
Robert Frost

Whose woods these are I think I know.
His house is in the village though;
He will not see me stopping here
To watch his woods fill up with snow.

My little horse must think it queer
To stop without a farmhouse near
Between the woods and frozen lake
The darkest evening of the year.

He gives his harness bells a shake
To ask if there is some mistake.
The only other sound’s the sweep
Of easy wind and downy flake.

The woods are lovely, dark and deep.
But I have promises to keep,
And miles to go before I sleep,
And miles to go before I sleep.

This time of year, we dwell in that space that Frost describes. Yom Kippur is, spiritually, the darkest Jewish evening of the year. We retreat, reflect, turn inward. We inhabit the silent solitude of the woods.

But in the end, we must move on. We can’t stay in the woods forever. The shofar blast, like the horse’s harness bells in the poem, awakens us from our inwardness. We re-emerge into our world of obligations and relationships. It is messy, but it has the potential to be holy, too.

Every Yom Kippur, we turn inward, consulting the quiet darkness, and we recommit ourselves:
to keep our promises;
to go our miles;
and, when it is our turn, ultimately, to sleep,
we will have left the world of our relationships and responsibilities better for our having left our own trail in the newly fallen snow.

--
Shabbat Shalom and an early Shanah Tovah.

Milk & Honey (and Oil...)

2010-08-02T22:30:00.000-06:00

Shabbat Eikev • July 30, 2010

There's a story told of Moses on the mountain, looking out over the Promised Land, frustrated that he will only see it but not cross into it. In his conversation with God, he said (picture Alan King, cigar in hand, telling this):
"God, how wonderful! A land flowing with milk and honey -- wonderful!"
Then Moses continued,
"But God, how about maybe some oil?"

This type of joke, and others like it, has entered the Jewish consciousness. Israel is called "a land flowing with milk and honey" 17 times in the Torah, but never a land of oil (ok, maybe olive oil). Perhaps there's something here about the psychology of not appreciating a blessing. Perhaps today, looking around, we can't help but see the wealth of some of Israel's neighbors, the resource richness.

This "resource envy" is misguided. Consider that studies have shown that countries rich in oil and natural resources (e.g. minerals) -- think Middle East and Africa, especially -- tend to be plagued by corruption, poverty, and war, not to mention inequality and lack of democracy. For further reading on this idea, check out The Paradox of Plenty by Terry Karl.

And there have been some recent examples. When it became big news last month that Afghanistan is sitting on $1 trillion worth of mineral reserves, some commentators (including Jon Stewart) expressed their condolences to the war-torn country. The sentiment went something like this: "Congratulations, Afghanistan: you're now assured centuries of conflict, greed, and instability."

Similarly, natural gas was discovered recently off the coast of Haifa. Initially hailed as good news for Israel's economy, the excitement turned more dismal when Hizbollah claimed the rights to the resource deposit. Journalists then began to speculate on another Israel-Lebanon war, this time over resource rights.

One economist (Paul Collier of Oxford University and the World Bank) has estimated that, in countries who depend solely or mostly on natural resources, the chance of civil war can be 20-40 times higher than in other countries.

This is know as the Resource Curse or the Paradox of Plenty. The interesting thing about this idea is that it applies not just to countries and international politics -- but also to people, to us.

It's already old and tired to say that we live in a materialistic, consumer culture. But how many of us have more shoes than we need? More clothes than we actually wear? Too many tchotchkes? (And believe me, as someone who just moved last week, I am guilty of this myself. I am not immune!)

And the deeper, harder question is:
When we raise children immersed in this culture of amassing things, what are we teaching them? What are they learning about the value of a dollar? About the value of a day's work? About plenty and poverty, and where they fit in in the world? About what really matters in life?

Now, Judaism is not an ascetic religion. We don't really have a monastic strand who rejects material possessions and all worldly wealth to live a life of poverty. Judaism is not anti-wealth. But it is against valuing substances over substance. It is against -- to use our metaphor -- valuing oil over milk and honey.

Milk and honey are the antidote, precisely because they are not the most valuable resources, but rather the truest blessings in life.

Milk resonates with motherhood, nourishment, and love, as well as protection and empowerment.
Honey symbolizes sweetness, joy and celebration. And it's worth noting that it's produced by bees only in community, reminding us about the nature of human fulfillment -- that we need to be in relationship.

Milk and honey are things without which we cannot live, without which we cannot be fully human.

Two final thoughts.

First, it might actually be a blessing in disguise that Israel has no oil. It's had to rely on intellect, creativity, people power. It has created cutting edge hi-tech; great music, film and arts experiences; and religious and spiritual flourishing. Without oil reserves to rely on, but with plenty of milk and honey to go around, Israel found a better way. The question is, how can we take a lesson from that success into our lives? What can we learn about how human ingenuity and imagination flourish -- when we're forced to play outside (although in Aspen, I'm preaching to the choir!)? When we read a book? When we spend time with a friend, or helping someone in need, rather than with our things?

Second, we recall what we heard chanted tonight from Deuteronomy (11:10-11):

For the land that you are about to enter and possess is not like the land of Egypt from which you have come. There the grain you sowed had to be watered by your own labors, like a vegetable garden; but the land you are about to cross into and possess, a land of hills and valleys, soaks up its water from the rains of heaven.

(Sounds a little bit like our own Roaring Fork Valley, doesn't it?) This description is a reminder: that we aren't ultimately in control. The rains come and go, and we don't command them. There are mountains and valleys, ups and downs, highs and lows, and we don't get to control those either.

What we do get is milk and honey. What we give, if we will take up our responsibility, is milk and honey. Nourishment and sweetness. In community, in relationships, in friends and family, in the beauty of nature, in the quiet of Shabbat. In service and tzedakah, in tikkun olam.

Oil's value rises and falls. But milk and honey are priceless, and eternal.

Shabbat Shalom -- may it be sweet and satisfying.

A New Home

2010-07-30T16:45:00.006-06:00

Well, we have been in our new house in Basalt, Colorado for a week and two days! It is a very different space than what we were living in in New York. The most exciting things for me have been:

1. having a washer/dryer - we can actually do laundry while doing other things - it's just right there!
2. EXTRA closet space - like for all our suits that we're never going to wear here.
3. direct sunlight! - in our NY apartment, we got about an hour of direct sunlight, but only in the summer from about 6-7pm, and it was only in one corner of our living room - we cherished it!
4. a deck - oh to sit and eat and drink outside... there's nothing like it.
5. two sinks! - Not that I don't love David, but we don't have to share EVERYTHING.

Well, those are the top five. There are many more wonderful things about our new house. I think it will take some time for it to feel like home. We haven't yet hung all the pictures, or found places for all the little things, but it's coming along.

Here are some pictures of the move:

Boxes galore!

We have a lot of books. A lot of Jewish books.

Our living room on its way to being cozy!

And before I go, I also have to share our last Havdalah experience. We were up at the house of Bob and Judy Layton in Missouri Heights, and we just could not get over the views up there. Along with about 20 others, we stood outside and sang a niggun (a wordless melody) - we had some great voices! - and shared a havdalah ceremony. We shared our hopes for the coming week: some were traveling to visit family, some were receiving visitors, some were preparing to move to the Roaring Fork Valley permanently. We sang the blessings, watched the candle glow, and just marveled at the majesty of the moment...

And now, another shabbat begins. Shabbat shalom!

Tisha B'Av in our Time

2010-07-20T00:09:00.001-06:00

Delivered on July 16, 2010 • Parashat D’varim
Rabbi David Segal • Aspen Jewish Congregation
_______________________________________

It’s a confusing time to be an American Jew.

From Monday evening to Tuesday evening (July 19-20), Jews observe the holiday of Tisha B’Av. Literally, the name means ninth of the month of Av. I think most American Jews are unaware of this holiday and its content, such as that it’s a fast day and part of the lead-up to the High Holidays. According to our tradition, Tisha B’Av commemorates many things: first, the punishment of the Exodus generation for their faithlessness upon hearing the scouts negative reports of the land. They were condemned to die in the desert, says our tradition, on Tisha B’Av. Then, the destruction of both the First and Second Temples in Jerusalem, by Babylonia in 586 BCE and by Rome in 70 CE, respectively.

Later historical events also came to be understood by Jewish tradition as coinciding with Tisha B’Av. For example, the expulsion of Jews from England (1290) and Spain (1492), as well as the beginning of the 1942 deportations of Jews from the Warsaw Ghetto to Treblinka, are all believed to have occurred on Tisha B’Av.

Tisha B’Av is especially confusing for Reform Jews. One of our early American Reform Rabbis, David Einhorn, had a unique interpretation. Einhorn lived and worked in the mid-to-late 19th Century in Baltimore and then Philadelphia. In his prayer book, he included Tisha B’Av as a celebration! In his view, the destruction of the Temple was the day that we Jews went out into the world to spread our prophetic message of universal justice, and thus to be a light unto the nations. Nowadays, I think we have a little more humility about the prospects for universal redemption. The world is far from complete and whole, and we acknowledge there are reasons to mourn, and to commemorate destruction and brokenness.

There is also confusion within our tradition about the reasons for the two Temples’ destruction.
In the Talmud (Yoma 9b), we learn that the First Temple was destroyed because the Israelites were engaging in idolatry, incest, and bloodshed -- the three worst sins. For the Second Temple, the reason given is sin’at hinam, baseless hatred. Despite that the Jews of the time occupied themselves with mitzvot, it was their needless enmity that caused the Temple’s devastation.

Another voice in the Talmud offers a different interpretation. Rabbi Yochanan (Metzia 30b) says that the reason for the destruction was that the rabbis “gave judgments in accordance with the Torah.” As you can imagine, his colleagues are taken aback (I’m paraphrasing): “What?!? Should we have had unqualified amateurs giving rulings???” So then Rabbi Yochanan clarifies: the problem, he says, was that they were so strict to the letter of the Torah that they disregarded the needs and merits of individual cases. They were unwilling to go beyond the letter of the law to address present realities and preserve the dignity of people.

So we have these two reasons given for the Second Temple’s destruction: Sin’at Hinam and Excessive strictness in Torah. These are striking reasons. The most obvious answer would have been: Rome’s army was stronger. However, Jewish tradition says no for two reasons: (1) God is in charge of history, and (2) more relevant for us, a Jewish “house divided cannot stand...”

This last point takes us back to our theme: it’s a confusing and troubling time for Jews.
The aftermath of the Gaza Flotilla incident showed once again that there are those who hate and blame Israel regardless of the facts. There is an information war full of bias and falsehoods. In many ways, Israel needs our help now more than ever.

And yet, there are two things Israel is doing now that fly in the face of that need for Israeli-Diaspora partnership. They relate to the two reasons the rabbis mention for the Temple’s destruction: excessive strictness with Torah and sin’at chinam...

There was a bill making way through the Israeli Knesset that would dramatically change the way conversions are handled in Israel. It was originally meant, I’ve read, to streamline the conversion process, e.g. to help the thousands of not-yet-converted Russian immigrants by granting more local control to community rabbis to oversee and approve conversions. Instead, it consolidates power over all conversions in the hands of the Chief Rabbinate. This could have far-reaching effects on the question of “who is a Jew?” and who decides. It would effect the Right of Return, as well as whether Reform, Conservative, Reconstructionist, Unaffiliated conversions are recognized by Israel. It raises no less than a question of whether Israel is ahomeland for all Jews, or only a narrow category determined by the Chief Rabbinate. And it has certainly been feeding the Israel-Diaspora rift.

Second, Anat Hoffman, the director of the Reform Movement’s Israel Religious Action Center, was arrested at the Western Wall. She was there with a group called Women at the Wall, who periodically gather on the women’s side to pray together. This is a problem at the Wall, because it is managed as an Orthodox synagogue, such that women aren’t allowed to pray out loud. In the past, the group has endured heckling and verbal abuse, as well as occasionally having things thrown at them in protest. This time, Anat Hoffman was leading the women prayer and carrying a Torah. This cause such a ruckus that, perhaps fearing a riot, the Israeli police forced her away from the Wall and arrested her. Again, this raises the question: is Israel a Jewish homeland for ALL Jews? Is the Western Wall, as a central symbol, open to all Jews to exercise their Judaism?

As I’ve said already, this is confusing and troubling. Israel needs our help and support, yet we feel pushed away.

So let me try to offer some clarity in the midst of confusion, some comfort amidst all this tzuris.

Let’s look to Torah. In the first line of our parashah, D’varim, the beginning of the book of Deuteronomy, it says:

Eileh haDevarim asher diber Moshe EL KOL YISRAEL be’ever haYarden baMidbar mol suf...

These are the words Moses spoke to all Israel [le-khol Yisrael] in the desert east of the Jordan... (Deuteronomy 1:1)

I point this out because it is the first occurrence of “Kol Yisrael” (All Israel); before this, the Torah calls them “B’nei Yisrael” (Children of Israel). [1]

Something is different after the Exodus. They are no longer just the children of Jacob. Their bond extends beyond family. They are becoming a nation, a people, a civilization. They -- we -- are a collective with a shared sacred history.

That shared sacred story links us. Whether we’re on this or that side of the Jordan River -- whether we’re Orthodox, Reform, Conservative, Reconstructionist, Renewal, or no label at all --
We are Kol Yisrael, ALL of us, Jews.

Now, I’m not so naive as to expect us to speak in a unified voice. In fact, it could be argued that our nature as Jews results in precisely the opposite. So rather than that, I believe we should affirm our right to speak with different voices and STILL BE CONSIDERED JEWS.

Israel does need our help. But in TWO ways, and neither works alone:
Not only to survive, but also to remain a home for KOL YISRAEL, for all Jews.

In that spirit of Kol Yisrael, linking us together as Jews despite vast differences in practice and belief, I’ll conclude with a short Shabbes story. I was told this story earlier this week by Rabbi Mendel Mintz, our local Chabad Rabbi.

At Mendel’s father’s Shabbat table, there was arguing, discussing, disagreeing on some point of Torah or politics. But there was one unbreakable rule, he would always say:
“You don’t badmouth another Jew at my table. If you have nothing nice to say, don’t say it.”
As Mendel tells it, his father would interrupt anyone, even his kids, if they were saying something negative about someone else.

How dearly we need a dose of this wisdom today.

As we wish each other Shabbat Shalom tonight, and always,
I hope we can also be agents of Shalom --
of peace, of wholeness --
to our Shabbat table, to Jews everywhere,
and, we pray, to the world.

Amen.

________
1. R. Ephraim Landschutz [= Leczyca, 1550-1619] in his commentary Kli Yakar (to Dt. 1:1), as cited by Rabbi Jonathan Sacks.

Refreshed

2010-07-12T07:10:00.007-06:00

I thought I would use my very first blog posting (they have all been from Rabbi David so far) to reflect on a most wonderful weekend. It began on Friday, when I started running around in disbelief that another shabbat had arrived so quickly! Wasn't it just shabbat? I guess that's what happens when you are adjusting to a new place. Despite my anxiety, shabbat services were full of energy and excitement. We had a great crowd, who sang along with enthusiasm and welcomed us with great warmth. We offered the traveler's prayer to Whitney Mufson, daughter of Nina and Joshua Saslove, who just departed yesterday for her junior fall abroad in South Africa -- we hope she has a fantastic experience!

Saturday - Shabbat - brought in a friend from out of town, who helped me do some house-related errands. We are moving into our new house this Thursday (I can't wait!). Then, we went to Arbany Park in Basalt for a Pot Luck Havdalah gathering with some folks from down-valley. We had a lovely crowd who brought delicious food (Alan's lamb chops might have been my favorite! Although a tough competitor was the cake brought by Werner... really, everything was great). We sang some havdalah melodies as we reflected on what we were all looking forward to in the week ahead.

We had some very spirited singers! All the kids loved seeing, smelling, experiencing the different havdalah objects - especially listening as the candle was extinguished in the "wine" (which we had to make ourselves from crushed grapes and water!).

After most of the people had left, we sat and lingered in the beautiful park and waited for the rainstorm to pass. Even the rain is beautiful here. We all searched the sky for a rainbow -- but it wasn't until we got in our car heading back to our temporary home in Aspen that we saw the most brilliant rainbow. Each color stood out - I can hardly put into words how beautiful it was. Sadly, I didn't get a picture!

Sunday morning, we took our very first hike of the summer - up to Crater Lake.

Spectacular views up there! It was a bit exhausting, but worth the trip. Our reward (for which we worked very hard!) was Bagels at the Bells. We had quite a crowd up at the Bells. Everyone seemed to enjoy yummy toasted bagels and some shmoozing. We finished cleaning up just as the rain began to fall. Rabbi David and I came home and passed out - I guess the hike was more tiring than we realized! We had a perfect afternoon of relaxation. Now we're ready for a big week of work and moving to our house. Shavua tov!

Welcome letter

2010-07-06T14:02:00.000-06:00

This is available on our regular website, but I thought it deserved to be posted here as well. It describes our hopes and plans for the character of the Jewish community we are building here in Aspen and the Roaring Fork Valley. It was sent out in a recent mailing with the newest version of our membership packet.

____________

Baruch Habah -- Welcome to the Aspen Jewish Congregation!

In Pirkei Avot, “The Sayings of the Fathers” (1:6), our rabbis teach:
Aseh l'cha rav, u'kneh l'cha chaver, v'hevei dan et kol ha-adam l'chaf zechut.
“Make for yourself a teacher, find for yourself a friend, and judge every person favorably.”
This three-part statement describes the Jewish community we want to build -- with your help -- in the Roaring Fork Valley.

Make for yourself a teacher. With religious school, Bar/Bat Mitzvah preparation, guest lectures, and adult education opportunities, the Aspen Jewish Congregation is a hub of formal and informal Jewish learning. We hope you find that there’s something for everyone. And, just as the rabbis’ words can also mean “make yourself a teacher,” we invite you to bring your own interests and talents to be a teacher yourself in our community.

Find for yourself a friend. Judaism is about community, about weaving together our individual stories into the sacred stories of our tradition and people. From holiday celebrations and social action projects, to music and worship, to book clubs and cooking classes, we invite you to link yourself to our community and here find and become chaverim -- friends, colleagues, and a network of support. What kind of community do you need for wherever you may find yourself on life’s journey? What gifts do you bring to support and inspire others on their paths?

Judge every person favorably. The rabbis are wise in urging us to deal with all people according to kaf z’chut, the aspect of merit. We strive always to bring out the best in ourselves and others by creating a caring community based on the highest ideals of Jewish text and tradition. We welcome and embrace all those who seek to join together in shaping a life of Jewish meaning and immortal impact.

If we haven’t already, we hope to meet you in person to get to know each other, to answer your questions, and to ask some questions of our own! Please feel free to be in touch with us.

Bivrachah, with blessing,
Rabbi David Segal
Cantor Rollin Simmons

More on the 4th of July

2010-07-04T15:39:00.002-06:00

A few more things to think about on this Independence Day, in the form of a text study. Both of my postings so far have had a lot to do with George Washington -- 'tis the season, I suppose. Happy 4th to all!

Jews at Home in America (?)

•Read the biblical text and two letters below, followed by questions for contemplation and conversation.

1. Jeremiah 29:7
Seek the welfare of the city to which I have exiled you and pray to Adonai in its behalf; for in its prosperity you shall prosper.

On August 17, 1790, Moses Seixas, the warden of Congregation Kahal Kadosh Yeshuat Israel, better known as the Hebrew Congregation of Newport, Rhode Island, wrote a letter to George Washington, welcoming the newly elected first president of the United States on his visit to that city. President Washington’s visit to Newport was part of a goodwill tour on behalf of the new national government created by the adoption of the Constitution in 1787. Newport had historically been a good home to its Jewish residents, who numbered approximately 300 at the time of Washington’s visit. (source)

2. Excerpts of the letter from Moses Seixas to President George Washington
To the President of the United States of America. Sir:
Permit the children of the stock of Abraham to approach you with the most cordial affection and esteem for your person and merits — and to join with our fellow citizens in welcoming you to NewPort.
With pleasure we reflect on those days — those days of difficulty, and danger, when the God of Israel, who delivered David from the peril of the sword, — shielded Your head in the day of battle...
Deprived as we heretofore have been of the invaluable rights of free Citizens, we now with a deep sense of gratitude to the Almighty disposer of all events behold a Government, erected by the Majesty of the People — a Government, which to bigotry gives no sanction, to persecution no assistance — but generously affording to all Liberty of conscience, and immunities of Citizenship...
Done and Signed by order of the Hebrew Congregation in NewPort, Rhode Island August 17th 1790.
Moses Seixas, Warden

3. Excerpts of the letter from George Washington in response to Moses Seixas
To the Hebrew Congregation in Newport Rhode Island.
Gentlemen,
...The Citizens of the United States of America have a right to applaud themselves for having given to mankind examples of an enlarged and liberal policy: a policy worthy of imitation. All possess alike liberty of conscience and immunities of citizenship. It is now no more that toleration is spoken of, as if it was by the indulgence of one class of people, that another enjoyed the exercise of their inherent national gifts. For happily the Government of the United States, which gives to bigotry no sanction, to persecution no assistance requires only that they who live under its protection should demean themselves as good citizens, in giving it on all occasions their effectual support.
...May the children of the Stock of Abraham, who dwell in this land, continue to merit and enjoy the good will of the other Inhabitants; while every one shall sit in safety under his own vine and figtree, and there shall be none to make him afraid (see Micah 4:4). May the father of all mercies scatter light and not darkness in our paths, and make us all in our several vocations useful here, and in his own due time and way everlastingly happy.
G. Washington

(Read the full letters here)

Questions for Contemplation and Conversation:

Jeremiah was speaking to Israelites during the Babylonian Exile, urging them to seek the peace of Babylon, their one-time conquerors. How do you think they would have reacted to this message? How does it resonate with you, as a Jew living in America? Do you think of America as “exile”?
What struck you about how the Jewish community described itself in the letter to Washington? What would such a letter look like today?
To what extent has Washington’s description of America in his letter been proved true by the test of history? Share a story of your family’s immigration to America: how does that experience reflect or challenge Washington’s lofty vision of America?
Rabbi Eric Yoffie, President of the Union for Reform Judaism, has said that American Jews today enjoy more prosperity, safety, and acceptance than at any time or place in Jewish history. How do you react to that statement?
In what ways do you feel that America is a home for you as an American Jew? In what ways do you feel excluded from it?

July 4th, Jewishly

2010-07-03T17:00:00.001-06:00

As our inaugural blog entry, I'm posting the D'var Torah I gave last night at our first Shabbat service as Rabbi and Cantor of the Aspen Jewish Congregation. Happy 4th of July!

Rabbi David Segal • Aspen Jewish Congregation • Friday, July 2, 2010 • Shabbat Pinchas

After the Revolutionary War, in 1783,
a group of American military officers
founded the Society of the Cincinnati.
Their aim was to preserve the ideals
of the American Revolution
and to hold the government accountable
for the promises it had made
to the officers
and to the people of the colonies.
The society elected,
as their first President General,
someone whose name rings out
this July 4th weekend:
George Washington.

The Society of the Cincinnati took its name
from the Roman hero
Lucius Quintus Cincinnatus.
As the story goes --
part legend, part truth --
during a wartime emergency,
Cincinnatus was called from his farm
by a panicked Senate
to serve as military commander
and dictator of Rome.
Just 16 days later,
after he defeated the invading forces,
Cincinnatus resigned as dictator,
restored power to the Senate,
and returned to his farm

In his own day,
George Washington
embodied the hero Cincinnatus:
After his victorious leadership
of the Revolutionary War,
he could have leveraged his popularity and power
to become King, as many urged him to do.
Instead, he helped establish
a non-hereditary, term-limited
succession of power.
He insisted on the title “Mr. President,”
rather than the more majestic and monarchic names
suggested at the time.
After a reluctant second term as President,
Washington declined to seek a third term,
setting a precedent for future Presidents
that later became law
as the 22nd Amendment, in 1951.
And like Cincinnatus before him,
he returned to Mt. Vernon,
his home and farm.
The motto of the Society of Cincinnati
captures both men’s stories:
“He gave up everything to serve the republic.

Our Torah Portion this week,
Pinchas, in the Book of Numbers,
confronts us with
a more ancient story
of leadership and succession.
Here we find the Israelites nearing the Jordan River,
and preparations are underway
for crossing into their future homeland.

As we heard chanted so beautifully,
Moses ascends the mountain
at God’s command.
There he enjoys a panoramic vista
of the Promised Land,
only to be told by God,
V’ra’ita otah v’ne’esafta el amecha...
“When you have seen it,
you shall be gathered to your kin” (Num 27:13),
the Torah’s euphemism for death.

If I were Moses,
I might have protested immediately:
After all I’ve done
for Your stubborn people --
when I didn’t even want this job
in the first place! --
THIS is how you repay me?

But Moses being Moses,
that’s not what he said.
His immediate reaction
to this gut-wrenching news
was to think of the Israelites’ wellbeing
rather than his own:
Yifkod Adonai Elohei haruchot l’chol basar ish al ha’eidah
“May Adonai, God of the spirits of all flesh, appoint a leader over the community.”

I suppose one could interpret Moses’ words
as a passive-aggressive complaint,
as if to say,
If I’m not leading them, you better find someone who can. Good luck.
And Rashi, a medieval commentator,
does just that.
According to Rashi,
Moses’ description
of this future leader,
one who will “lead [the people] out and bring them in” (Num 27:17),
is Moses’ way of saying to God,
Don’t do to this new leader
what you are doing to me,
by preventing me from leading the people
into the Promised Land. (Rashi on Num 27:17)

But regardless of Moses’ actual motivation,
it is worth noticing
that Moses does not assume
hereditary leadership,
nor ask for his son to be appointed.
In that posture,
and in God’s response,
there is the faint stirring
of a democratic and republican impulse.
God says:
“Take Joshua ben Nun, and lay your hand upon him.
Stand him before Elazar the priest
and before the whole community,
and command him in their sight.
Invest him with some of your authority,
so that the whole community of the Children of Israel
shall hear.” (Num 27:18-20)

Unlike Moses’ appointment,
which happened in a solitary desert,
with a burning bush as the only witness,
this will be a public succession.
The Israelites have begun to reach
political maturity as a people.
Desert revelations and secret prophecies
cannot sustain them
as they cross from slavery into freedom,
and from freedom into responsibility.

Joshua’s succession occurs
lifnei Elazar hakohen, before Elazar the priest,
and lifnei kol ha’eidah, before the entire community.
The verb yishm’u (Num 27:20),
describing what the Israelites will do
in this moment,
is usually translated as obey.
But it is the same root as Sh’ma,
in its most basic meaning, to hear --
in other words, this ceremony of succession
happens in public,
so that the entire community may bear witness.
There is transparency.
And where there is transparency,
there can be accountability.

To be fair,
it would still be thousands of years
before ideas like
direct election,
universal suffrage,
and a government
of the people, by the people, and for the people,
would take root and blossom.
But in its day --
an age of kings and empires,
of ruthless and unchecked power,
and pharaohs worshiped like gods --
the Torah’s vision of leadership
is radical,
countercultural,
Revolutionary.

As we celebrate our Revolutionary American story
this holiday weekend,
let’s remember and honor
these lessons of leadership:

Freedom and Independence
demand responsibility.
We can no longer simply rely on God
to send a prophet from the wilderness,
charged with the task of leading us.
Good leadership requires public accountability,
and it is up to each of us,
both as leaders ourselves
and as community members,
to ensure transparency,
to protect democracy,
to participate in public life, at every level.

May this 4th of July be filled
with joy, shared together with friends and family.
May it also lead us
to recommit ourselves
to the values and examples
of Moses,
of Cincinnatus,
of Washington,
bringing upon ourselves, our families, and our communities
the blessings of freedom.

Shabbat Shalom, and Happy Independence Day.