Reb Arthur's Latest Thoughts

Next Spring, Can Mass Civil Disobedience help Democracy Spring Up Anew?

Selma March for Voting Rights, 1965: MLK, Heschel, Lewis, et al

With your help,  another Selma is just around the corner.

The Selma moment of nonviolent civil disobedence gave birth to a giant step forward toward full American democracy.
It gave birth to the Voting Rights Act of 1965 and the empowerment of an African-American electorate that had never before been allowed to vote.
But today we face not only the evisceration of that act, and an epidemic of anti-democratic voter suppression, but the pouring of unheard-of billions of dollars into buying our elections.

This poisons not only our own country, but the Earth herself. Over and over, we have faced the deadly truth that behind the Climate Crisis are the Carbon Pharaohs -- Big Coal, Big Oil, Big Banking -- that are making huge profits by scorching the earth, and are using some of their profits to buy elections. They suffocate Democracy with money as they are suffocating Earth herself with CO2 and methane.

What if I told you that if we get this moment right, we could create a fundamental shift in this country, that we could win a government that actually works for the People? Amd works to heal the endangered eco-systems -- human and other-than-human -- that  make up the web of life that we call Mother Earth?

That is exactly what we’re planning for next spring. If at least 1,000 people pledge to risk arrest by December 15th, The Shalom Center, working as part of a growing coalition, will help organize Democracy Spring — the largest American civil disobedience action in a generation — next April in Washington D.C.

The photo above is what Selma looked like 50 years ago:  Dr. King, Rabbi Heschel, the young John Lewis --  now a deeply respected Congressman. That’s the March where Rabbi Heschel said, “I felt as if my legs were praying."

In the NEXT "Selma" photo, YOU can be in that line of brave and peaceful seeds of change.

Click to  <>, take the pledge and let us know you’re ready to make history.
Our democracy is in a state of emergency. The 2016 election will be the most big money-dominated,

secret money-drenched, voter suppression-marred contest in modern history, with an estimated price tag of 10 billion dollars.And the Carbon Pharaohs make up  a major chunk of that democracy-choking money. They have bought enough Members of Congress to prevent our country from taking necessary action to save ourselves and all of Earth from climate chaos.

If the status quo is left unchallenged, this election is almost certain to produce a president and a Congress more bound to the masters of big money than ever before, halting progress on the urgent problems facing our nation: not only the climate crisis, but also wealth and income inequality, mass incarceration, .racial injustice, the backlash against women's rights and gay rights.  Our people and our planet simply cannot afford for that to happen.

But there is another way. We can intervene in the business-as-usual of this election cycle and make it a turning point toward reform by coming together in mass nonviolent action to demand true political equality for all Americans.

So, please join with me at  <> in pledging to be one of at least 1,000 who will sit-in and risk arrest to save democracy.
Here’s the plan. On April 2nd, a pioneering group of Americans will embark on a 10-day march from the Liberty Bell in Philadelphia to the U.S. Capitol in Washington D.C., at which time Congress will be faced with a simple choice: Take immediate action to make the 2016 elections free and fair for all people as equal citizens, or be prepared to send thousands of patriotic Americans to jail simply for demanding an equal voice.
 When the marchers arrive, they will be greeted by the thousands who have gathered in Washington from all across the country to be a part of this historic moment. At that point, either Congress will have miraculously come to its senses and passed the perfectly viable reform bills now pending before it, or those who protect corruption will leave us no choice but to reclaim the People’s House in mass nonviolent sit-ins.
 Beneath the Dome of the Capitol Rotunda, on the steps outside the Capitol, and in the offices of our elected officials, we will engage in peaceful civil disobedience for at least five consecutive days. Millions of people will watch as Congress puts thousands of disciplined, dignified democracy defenders in handcuffs instead of simply doing its job to protect the bedrock American principle of "one person, one vote" and to ensure equal representation for all people.
The time has come to take back our democracy. With public figures like Lawrence Lessig, Zephyr Teachout, Cenk Uygur, and Mark Ruffalo leading the way, we can create a watershed moment in this country that rapidly shifts the political climate toward healing the planetary climate, catapulting this issue onto center stage, and impacting the election to lift up the candidates who will fight for fundamental reform and leave behind those who fail to heed the people’s call.
A historic Democracy Spring can create a powerful mandate — enforced by a supercharged grassroots movement — for the sweeping changes we need to win, finally, the democracy for all which we were promised.
It’s time for a Selma moment. It’s time to launch the Democracy Movement towards victory.

Tomorrow we will share a meal of Thanksgiving for an abundant Harvest. At harvest-time is when we sow the seeds for sprouting in the Spring. Let your pledge be the seed that will sprout for new democracy next spring.

Join the historic sit-in to save American democracy. Even if you can’t risk arrest, we need you with us. We need your support. Click to  <>  to sign on.


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After Paris, Where & How?

Sustaining Abundance & Sharing Justice --    Not Imposing War

We must mourn the dead of Paris. Later in this essay you will see a Mourners Kaddish in Time of War and Terror, in Aramaic/ Hebrew and in English, with an invitation to all of us to draw on it, to use it in our own tongus and teachings..

We must affirm and join the overwhelming majority of the Muslim world in utterly condemning these atrocities.  Below you will also see statements issued by the President of Iran  and by the US Council of Muslim Organizations (USCMO), a coalition of leading national and local Muslim organizations.

And we must also, as quickly as possible, assess what to do now to prevent such atrocities.

In that assessment, we must take into account what terrible mistakes our own government and people have made in the past that served to sprout the seeds of terror that already existed in the Muslim world  -- as in other worlds, including some hyper-nationalist and hyper-racist Americans.

There were two such profound mistakes. One was broader than the Middle East, and has not received the focused attention it deserves. It was the failure of the US and other governments to respond to scientific warnings of impending disaster from global scorching. As the NY Times has reported  (March 2, 2015;  see <>),


“Drawing one of the strongest links yet between global warming and human conflict, researchers said that an extreme drought in  Syria between 2006 and 2009 was most likely due to climate change, and that the drought was a factor in the violent uprising that began there in 2011. …

“They cited studies that showed that the extreme dryness, combined with other factors, including misguided agricultural and water-use policies of the Syrian government, caused crop failures that led to the migration of as many as 1.5 million people from rural to urban areas. This in turn added to social stresses that eventually resulted in the uprising against President Bashar al-Assad in March 2011.”


So one urgent lesson for the future is that the US and other governments must take swift and  vigorous action in the forthcoming Paris international conference on the climate crisis. Without such action, we can expect more such civil wars, millions of refugees, and desperate acts of war and terror as food and water vanish in many regions of the Earth.

The other profound mistake was the US War against Iraq.  Allegedly responding to the terror attacks on 9/11, the US government decided to turn away from pursuing the criminal band Al Qaeda in its home base in Afghanistan and instead decided to shatter Iraq.

The war renewed old furies between Sunnis and Shiites, destabilized the entire Middle East, and turned what should have been a sharply targeted police action into a totally unnecessary war between the US and large parts of the Islamic

world (including drone attacks that often murdered innocents and stoked fury among many Muslims).

It also brought deep violations of American values and Constitutional liberties – the use of torture as an act of official US policy, egregious governmental surveillance of practically all Americans without search warrants, and both governmental and private attacks on Muslims in a growing fever of Islamophobia.

Learning from this past  mistake means that  any decision to use force against ISIS should in both words and practice define the action as policing criminals within a context of protecting the Syrian and Iraqi publics, not fighting a war against Islam.

That means welcoming Russia and Iran, along with France and other Western nations, into working out a political solution to the Syrian civil war and isolating the terrorist criminals of the ISIS leadership as targets. The goal must be returning millions of refugees to their homes and encouraging the peaceful hopes and lives of the vast majority of Muslims.

And to make clear that our goal is to pursue justice for the peaceful and bring terrorists to justice, not to subjugate Islam, the US should take much more vigorous action to insist on the emergence of a peaceful Palestine alongside a peaceful Israel, in the context of a peaceful settlement between them both with all Arab and Muslim states.

Presidents Hollande, Obama, and Putin should explicitly praise the official statement of Iranian president Hassan Rouhani:

“In the name of the Iranian people, who have themselves been victims of terrorism, I strongly condemn these crimes against humanity and offer my condolences to the grieving French people and government.”

Similarly, President Obama should meet with the leadership of the US Council of Muslim Organizations (USCMO), a coalition of leading national and local Muslim organizations, which yesterday (Saturday) strongly condemned “the abhorrent terror attacks that took place yesterday in Paris and left over 150 innocent people dead and scores injured.”

Its statement continued,


“USCMO stands consistent with its position against all forms of violence against innocent people anywhere in Turkey, Beirut, Syria, Paris, and on our soil irrespective of the perpetrators, targets, or reasons. These repugnant acts of violence defy the sanctity of every innocent human live and shall always be condemned and rejected.”

“The US Council of Muslim Organizations sends its heartfelt condolences to the families of the victims and to the people of France and stands in solidarity with them against terrorism and violent extremism. We ask the American Muslim community around the nation to hold candle light vigils in memory of the victims and in support of their families.”


The point is that if action against  ISIS is done with the rhetoric of rage against Islam as a whole and if it is undertaken in actual practice with attacks on civilian Muslim populations, as was the Iraq War, then the result will be still more violence against  the US and other Western nations.

Any statements by Presidential candidates or others that fuel Islamophobia should be condemned by churches, synagogues, and other ethical opinion leaders in academia and the press as false and slanderous -- and in this historical moment, as incitements to terrorism both by some Islamophobes against Muslims and by some Muslim terrorists against the whole fabric of our own society.

Finally, I offer us all a Mourners Prayer that is rooted in the Jewish tradition of Mourners Kaddish and goes beyond  it to mourn the dead innocents in every community who have been victims of war and terrorism:   Palestinians and Israelis, Muslims, Jews, and Christians, Buddhists and Hindus, the peoples of Syria and France. I urge Jewish congregations to use the Aramaic and English that are intertwined here, and others to use the English and to translate it into their own tongues.

If we can mourn the dead of ”the others” as well as of “our own,” we are more likely to grow not a future where more and more of us die together at each others’ hands, but one where more and more of us live together in the warmth of each others’ compassion.

* * * * *

Mourners Prayer in Time of War and Terror

Yitgadal V’yit’kadash Shmei Rabah

May Your Great Name, through our own expanding awareness and our own fuller action, lift You to become still higher and more holy.

For Your Great Name weaves together all the names of all the beings in the universe, among them our own names and the names of those we mourn --   (Cong: Amein)

B’alma di vra chi’rooteh v’yamlich malchuteh  b’chayeichun, u’v’yomeichun, u’v’chayei d’chol beit yisrael u’v’chol yoshvei tevel, b’agalah u’vizman kariv, v’imru: --   Amein.

---   Throughout the world that You have offered us, a world of majestic peaceful order that gives life to those whose path is wrestling God and to us all who share this planet,  through time and through eternity ---- And let's say, Amein

Y’hei sh’mei rabbah, me’vorach, l’olam almei almaya.

So may the Great Name be blessed, through every Mystery and Mastery of every universe.

Yitbarach, v’yishtabach, v’yitpa’ar, v’yitromam, v’yitnasei, v’yit'hadar, v’yit’aleh, v’yit'halal --  Shmei di’kudshah, --  Brich hu, (Cong: Brich Hu)

May Your Name be blessed and celebrated, Its beauty honored and raised high, may It be lifted and carried, may Its radiance be praised in all Its Holiness –--  Blessed be!

 L’eylah min kol bir’chatah v’shir’atah tush’be’chatah v’nehematah, de’amiran be’alma, v’imru: Amein (Cong: Amein)

Even though we cannot give You enough blessing, enough song, enough praise, enough consolation to match what we wish to lay before you –

And though we know that today there is no way to console You when among us some who bear Your Image in our being are slaughtering others who bear Your Image in our being -

Yehei Shlama Rabah min Shemaya v’chayyim aleinu v’al kol Yisrael v’al kol yoshvei tevel, v’imru Amein.

Still, may it be that from the unity of Your Great Name there flows a great and joyful harmony and life for those whose path is wrestling God and for us all who share this planet.   (Cong: Amein)

Oseh Shalom bi’m’romav, hu ya’aseh shalom aleinu v’al kol yisrael v'al kol yishmael v'al kol yoshvei tevel -- v’imru: Amein.

You Who make harmony in the ultimate reaches of the universe, teach us to make harmony within ourselves, among ourselves --  and peace for the children of Israel, the children of Ishmael, and for all who dwell upon this planet.  (Cong: Amein)


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Rabbinic Letter on Climate -Torah, Pope, & Crisis Inspire 425+ Rabbis to Call for Vigorous Climate Action

Encouraged by plans for and release of the papal Encyclical,  they call for Eco-Social Justice

As of Noon on October 29, 2015,  425 rabbis have signed a Rabbinic Letter on the Climate Crisis, calling for vigorous action to prevent worsening climate disruption and to seek eco-social justice. The text of the Rabbinic Letter and its signers are below.

 The Rabbinic Letter was initiated by seven leading rabbis from a broad spectrum of American Jewish life: Rabbi Elliot Dorff, rector of the American Jewish University; 
Rabbi Arthur Green, rector of the Hebrew College rabbinical school; Rabbi Peter Knobel, former president, Central Conference of American Rabbis; Rabbi Mordechai Liebling, director of the Social Justice Organizing Program at the Reconstructionist Rabbininical College; Rabbi Susan Talve, spiritual leader of Central Reform Congregation, St. Louis; Rabbi Arthur Waskow, director of The Shalom Center; and Rabbi Deborah Waxman, president of the Reconstructionist Rabbinical College. They were joined by Rabbi Irving (Yitz) Greenberg, a leader of the Orthodox community.

 The full text and list of signers follows.


 To the Jewish People, to all Communities of Spirit,

and to the World:

 A Rabbinic Letter on the Climate Crisis

We come as Jews and rabbis with great respect for what scientists teach us – for as we understand their teaching, it is about the unfolding mystery of God’s Presence in the unfolding universe, and especially in the history and future of our planet.  Although we accept scientific accounts of earth’s history, we continue to see it as God’s creation, and we celebrate the presence of the divine hand in every earthly creature.

 Yet in our generation, this wonder and this beauty have been desecrated -- not in one land alone but ‘round all the Earth. So in this crisis, even as we join all Earth in celebrating the Breath of Life that interweaves us all -- –

 --  You sea-monsters and all deeps, Hallelu-Yah.

Fire, hail, snow, and steam, Hallelu-Yah.

Stormy wind to do God's word, Hallelu-Yah.

Mountains high and tiny hills, Hallelu-Yah (Psalm 148)

 We know all Earth needs not only the joyful human voice but also the healing human hand.

 We are especially moved when the deepest, most ancient insights of Torah about healing the relationships of Earth and human earthlings, adamah and adam, are echoed in the findings of modern science.

 The texts of Torah that perhaps most directly address our present crisis ar Leviticus 25-26 and Deuteronomy 15.  They call for one year of every seven to be Shabbat Shabbaton – a Sabbatical Year – and Shmittah – a Year of restful Release for the Earth and its workers from being made to work, and of Release for debtors from their debts.

In Leviticus 26, the Torah warns us that if we refuse to let the Earth rest, it will “rest” anyway, despite us and upon us – through drought and famine and exile that turn an entire people into refugees.

This ancient warning heard by one indigenous people in one slender land has now become a crisis of our planet as a whole and of the entire human species. Human behavior that overworks the Earth – especially the overburning of fossil fuels   --- crests in a systemic planetary response that endangers human communities and many other life-forms as well.

Already we see unprecedented floods, droughts, ice-melts, snowstorms, heat waves, typhoons,

sea-level rises, and the expansion of disease-bearing insects from “tropical” zones into what used to be “temperate” regions. Leviticus 26 embodied.  Scientific projections of the future make clear that even worse will happen if we continue with carbon-burning business as usual.

As Jews, we ask the question whether the sources of traditional Jewish wisdom can offer guidance to our political  efforts to  prevent disaster and  heal our relationship  with the Earth.  Our first and most basic wisdom is expressed in the Sh’ma and is underlined in the teaching that through Shekhinah the Divine presence dwells within as well as beyond the world. The Unity of all means not only that all life is interwoven, but also that an aspect of God’s Self partakes in the interwovenness.

We acknowledge that for centuries, the attention of our people – driven into exile not only from our original land but made refugees from most lands thereafter so that they were bereft of physical or political connection and without any specific land – has turned away from this sense of interconnection of adam and adamah, toward the repair of social injustice.  Because of this history, we were so much pre-occupied with our own survival that we could not turn attention to the deeper crisis of which our tradition had always been aware.

But justice and earthiness cannot be disentangled. This is taught by our ancient texts – teaching that every seventh year be a Year of Release, Shmittah, Shabbat Shabbaton, in which there would be not only one year’s release of Earth from overwork, but also one year’s sharing by all in society of the Earth’s freely growing abundance, and one year’s release of debtors from their debts.

Indeed, we are especially aware that this very year is, according to the ancient count, the Shmita Year.

The unity of justice and Earth-healing is also taught by our experience today: The worsening inequality of wealth, income, and political power has two direct impacts on the climate crisis. On the one hand, great Carbon Corporations not only make their enormous profits from wounding the Earth, but then use these profits to purchase elections and to fund fake science to prevent the public from acting to heal the wounds. On the other hand, the poor in America and around the globe are the first and the worst to suffer from the typhoons, floods, droughts, and diseases brought on by climate chaos.  

So we call for a new sense of eco-social justice – a tikkun olam that includes tikkun tevel, the healing of our planet.  We urge those who have been focusing on social justice to address the climate crisis, and those who have been focusing on the climate crisis to address social justice.

Though as rabbis we are drawing on the specific practices by which our Torah makes eco-social justice possible, we recognize that in all cultures and all spiritual traditions there are teachings about the need for setting time and space aside for celebration, restfulness, reflection.

Yet in modern history, we realize that for about 200 years, the most powerful institutions and cultures of the human species have refused to let the Earth or human earthlings have time or space for rest.  By overburning carbon dioxide and methane into our planet's air, we have disturbed the sacred balance in which we breathe in what the trees breathe out, and the trees breathe in what we breathe out. The upshot: global scorching, climate crisis.

The crisis is worsened by the spread of extreme extraction of fossil fuels that not only heats the planet as a whole but damages the regions directly affected.

§  Fracking shale rock for oil and “unnatural gas” poisons regional water supplies and induces the shipment of volatile explosive “bomb trains” around the country.

 §  Coal burning not only imposes asthma on coal-plant neighborhoods – often the poorest and Blackest – but destroys the lovely mountains of West Virginia.

 §  Extracting and pipe-lining Tar Sands threatens Native First nation communities in Canada and the USA, and endangers farmers and cowboys through whose lands the KXL Pipeline is intended to traverse..

 §  Drilling for oil deep into the Gulf and the Valdez oil spill in Prince William Sound off the Pacific have already brought death to workers and to sea life and financial disasters upon nearby communities. Proposed oil drilling in the Arctic and Atlantic threaten worse.

 All of this is overworking Earth -- precisely what our Torah teaches we must not do. So now we must let our planet rest from overwork. For Biblical Israel, this was a central question in our relationship to the Holy One.  And for us and for our children and their children, this is once again the central question of our lives and of our God. HOW?  -- is the question we must answer.

So here we turn from inherited wisdom to action in our present and our future. One way of addressing our own responsibility would be for households, congregations, denominations, federations, political action  --- to Move Our Money from spending that helps these modern pharaohs burn our planet to spending that helps to heal it. For example, these actions might be both practical and effective:

§  Purchasing wind-born rather than coal-fired electricity to light our homes and synagogues and community centers;

 §  Organizing our great Federations to offer grants and loans to every Jewish organization in their regions to solarize their buildings;

 §  Shifting our bank accounts from banks that invest in deadly carbon-burning to community banks and credit unions that invest in local neighborhoods, especially those of poor, Black, and Hispanic communities;

 §  Moving our endowment funds from supporting deadly Carbon to supporting stable, profitable, life-giving enterprises;

 §  Insisting that our tax money go no longer to subsidizing enormously profitable Big Oil but instead to subsidizing the swift deployment of renewable energy  -- as quickly in this emergency as our government moved in the emergency of the early 1940s to shift from manufacturing cars to making tanks.

 §  Convincing our legislators to institute a system of carbon fees and public dividends that rewards our society for moving beyond the Carbon economy.

 These examples are simply that, and in the days and years to come,  we may think of other approaches to accomplish these ecological ends.  

America is one of the most intense contributors to the climate crisis, and must therefore take special responsibility to act.  Though we in America are already vulnerable to climate chaos, other countries are even more so –-- and Jewish caring must take that truth seriously. Israeli scientists, for example, report that if the world keeps doing carbon business as usual, the Negev desert will come to swallow up half the state of Israel, and sea-level rises will put much of Tel Aviv under water.

Israel itself is too small to calm the wide world’s worsening heat. Israel’s innovative ingenuity for solar and wind power could help much of the world, but it will take American and other funding to help poor nations use the new-tech renewable energy created by Israeli and American innovators.

We believe that there is both danger and hope in American society today, a danger and a hope that the American Jewish community, in concert with our sisters and brothers in other communities of Spirit, must address.  The danger is that America is the largest contributor to the scorching of our planet.  The hope is that over and over in our history, when our country faced the need for profound change, it has been our communities of moral commitment, religious covenant, and spiritual search that have arisen to meet the need. So it was fifty years ago during the Civil Rights movement, and so it must be today.

As we live through this Shmittah Year, we are especially aware that Torah calls for Hak’heyl -- assembling the whole community of the People Israel during the Sukkot after the Shmittah year, to hear and recommit ourselves to the Torah’s central teachings.

So we encourage Jews in all our communities to gather on the Sunday of Sukkot this year, October 4, 2015, to explore together our responsibilities toward the Earth and all humankind, in this generation.

Our ancient earthy wisdom taught that social justice, sustainable abundance, a healthy Earth, and spiritual fulfillment are inseparable. Today we must hear that teaching in a world-wide context, drawing upon our unaccustomed ability to help shape public policy in a great nation. We call upon the Jewish people to meet God’s challenge once again.


Rabbi Jonathan Aaron     Temple Emanuel of Beverly Hills   Beverly Hills CA

Rabbi Susan Abramson     Temple Shalom Emeth   Burlington MA

Rabbi Ruth Adar     Lehrhaus Judaica   San Leandro CA

Rabbi Avruhm Addison     Cong Melrose B'nai Israel Emanu El   Philadelphia PA

Rabbi David Adelson     East End Temple   New York NY

Rabbi Alison Adler     Temple B'nai Abraham   Beverly MA

Rabbi Moshe Adler     Beth El - The Heights Synagogue   University Heights OH

Rabbi Rachel Adler     Hebrew Union College   Los Angeles CA

Rabbi Ron Aigen     Congregation Dorshei Emet, Montreal   Montreal Canada

Rabbi Aaron Alexander     IKAR   Los Angeles CA

Rabbi Mona Alfi     Congregation B'nai Israel   Sacramento CA

Rabbi Katy Allen     Ma'yan Tikvah - A Wellspring of Hop   Wayland MA

Rabbi Adam Allenberg     Hebrew Union College-Jewish Institute of Religion   Santa Monica CA

Rabbi Doug Alpert     Congregation Kol Ami-Kansas City   Kansas City MO

Rabbi Neil Amswych     Temple Beth Shalom   Santa Fe NM

Rabbi Batsheva Appel     Temple Emanu-El   Tucson AZ

Rabbi Aryeh Azriel     Temple Israel   Omaha NE

Rabbi Elan Babchuck     Temple Emanu-El   Providence RI

Rabbi Richard Backer     Ohalah   Newton MA

Rabbi Chava Bahle     Or Tzafon   Suttons Bay MI

Rabbi Ethan Bair     Temple Sinai   Reno NV

Rabbi Benjamin Barnett     Beit Am Jewish Community   Corvallis OR

Rabbi Lewis M Barth     Hebrew Union College - Jewish Institute of Religion   Encino CA

Rabbi Geoff Basik     Kol HaLev   Baltimore MD

Rabbi Sarah Bassin     Temple Emanuel of Beverly Hills   Beverly Hills CA

Rabbi David Dunn Bauer     Congregation Beit Simchat Torah   New York NY

Rabbi Birdie Becker     Temple Emanuel, Pueblo   Centennial CO

Rabbi Marc Belgrad     B'Chavana Congregation   Buffalo Grove IL

Rabbi Haim Beliak     Beth Ohr   Los Angeles CA

Rabbi Lisa Bellows     Congregation Beth Am   Buffalo Grove IL

Rabbi Gabriel Ben-Or     Gulfport Congregation Beth Sholom   webster FL

Rabbi Karen Bender     Jewish Home of Los Angeles   Tarzana CA

Rabbi Allen Bennett     Temple Israel of Alameda, Rabbi Emeritus   San Francisco CA

Rabbi Philip Bentley     Honorary President, Jewish Peace fellowship   Hendersonville NC

Rabbi Tiferet Berenbaum     Congregation Shir Hadash   Milwaukee WI

Rabbi Marc Berkson     Congregation Emanu-El B'ne Jeshurun   Milwaukee WI

Rabbi Marjorie Berman     Reconstructionist Rabbinical College   Clarks Summit PA

Rabbi Phyllis Berman     Pnai Or-Philadelphia, Germantown Jewish Centre, Mishkan Shalom   Philadelphia PA

Rabbi Ellen Bernstein     Shomrei Adamah   Holyoke MA

Rabbi Jonathan Biatch     Temple Beth El, Madison, Wisconsin   Madison WI

Rabbi Brad Bloom     Bloom   Hilton Head SC

Rabbi Marc S Blumenthal     Reform Judaism   Long Beach CA

Rabbi Neil Blumofe     Congregation Agudas Achim   Austin TX

Rabbi Samantha Bodner        Houston TX

Rabbi Elizabeth Bolton     Or Haneshamah: Ottawa's Reconstructionist Community   Ottawa Canada

Rabbi Jill Borodin     Congregation Beth Shalom   Seattle WA

Rabbi Neal Borovitz     Rabbi Emeritus Temple Avodat Shalom River Edge NJ   New York NY NY

Rabbi Joshua Breindel     Temple Anshe Amunim   Pittsfield MA

Rabbi Anne Brener     Academy for Jewish Religion   Los Angeles CA

Rabbi Reeve R. Brenner     National Association for Recreational Equality   Rockville MD

Rabbi Cari Bricklin-Small     Temple Shir Tikvah   WInchester MA

Rabbi Caryn Broitman     Martha's Vineyard Hebrew Center   West Tisbury MA

Rabbi Bruce Bromberg Seltzer     Amherst College/Western New England University   Northampton MA

Rabbi Deborah Bronstein     Congregation Har HaShem   Boulder CO

Rabbi Lester Bronstein     Reconstructionist/Reform   White Plains NY

Rabbi Samuel Broude     Temple sinai, oakland,ca - emeritus   Oakland CA

Rabbi Sharon Brous     IKAR   Los Angeles CA

Rabbi Rachel Brown     Congregation B'nai Jacob   Phoenixville PA

Rabbi Jonathan Brumberg-Kraus     Wheaton College (MA)  Department of Religion   Providence RI

Rabbi Simcha Daniel Burstyn     Center for Creative Ecology, Kibbutz Lotan   Kibbutz Lotan Israel

Rabbi Lee Bycel     c   KENSINGTON CA

Rabbi Michael Cahana     Congregation Beth Israel, Portland, Oregon   Portland OR

Rabbi Meredith Cahn     Community School for Jewish Learning   Petaluma CA

Rabbi NIna Beth Cardin     Conservative Movement   Baltimore MD

Rabbi Kenneth Carr     Congregation Or Ami   Lafayette Hill PA

Rabbi Joshua Caruso     Fairmount Temple   Beachwood OH

Rabbi Ken Chasen     Leo Baeck Temple   Los Angeles CA

Rabbi Jordana Chernow-Reader     Reform   Ventura CA

Rabbi Steven Chester     Temple Sinai, Oakland, Ca.   Oakland CA

Rabbi Karen Citrin     Temple Israel   Tulsa OK

Rabbi Micah Citrin     Temple Israel   Tulsa OK

Rabbi Paul Citrin     Taos Jewish Center   Albuquerque NM

Rabbi Aryeh Cohen     American Jewish University   Los Angeles CA

Rabbi Ayelet S. Cohen        New York NY

Rabbi Howard Cohen     Burning Bush Adventures   Bennington VT

Rabbi Malcolm Cohen     Temple Sinai, LasVe   Las Vegas NV

Rabbi Michael M. Cohen     Israel Congregation   Manchester Center VT

Rabbi Norman J. Cohen     HUC-JIR   Briarcliff Manor NY

Rabbi Sandra Cohen     Rodef Shalom   Denver CO

Rabbi Andrea Cohen Kiener     Am Kolel Sanctuary   Beallsville MD

Rabbi Ayelet S. Cohrn     JCC Manhattan   New York NY

Rabbi Mike Comins     TorahTrek   Los Angeles CA

Rabbi David J. Cooper     Kehilla Community Synagogue, Piedmont, CA   Berkeley CA

Rabbi Howard Cooper     Director of Spiritual Development, Finchley Reform Synagogue, London, UK   Barnet United Kingdom

Rabbi Mychal Copeland     InterfaithFamily   Mountain View CA

Rabbi Sigma Coran     Rockdale Temple   Cincinnati OH

Rabbi Rachel Cowan     retired   New York NY

Rabbi Meryl Crean     Mishkan Shalom   Upper Gwynedd PA

Rabbi Rogerio Cukierman     Yakar   Sao Paulo Brazil

Rabbi Robin Damsky     WSTHZ   Melrose Park IL

Rabbi Julie Danan     Congregation Beth Israel   CHICO CA

Rabbi Stanley Davids     Temple Emanu-El of Greater Atlanta   Santa Monica CA

Rabbi Getzel Davis     Harvard Hillel   Cambridge MA

Rabbi Shoshanah Devorah     Congregation Kol HaEmek   Ukiah CA

Rabbi Elliot Dorff     American Jewish University, rector   Beverly Hills CA

Rabbi William Dreskin     Woodlands Community Temple   Ardsley NY

Rabbi Doris Dyen     Makom HaLev minyan   Pittsburgh PA

Rabbi Laurence Edwards     Congregation Or Chadash (Emeritus)   Chicago IL

Rabbi Lisa Edwards     Beth Chayim Chadashim (BCC)   Los Angeles CA

Rabbi Amy Eilberg     Jay Phillips Center for Interfaith Learning   Mendota Heights MN

Rabbi Colin Eimer     Sha'arei Tsedek North London Reform Synagogue   London United Kingdom

Rabbi Stephen Einstein     Congregation B'nai Tzedek   Fountain Valley CA

Rabbi Efraim Eisen     Pioneer Valley Jewish Renewal   Amherst MA

Rabbi Diane Elliot     ALEPH   El Sobrante CA

Rabbi Sue Levi Elwell     Spiritual Director   Philadelphia PA

Rabbi Cindy Enger     Congregation Or Chadash   Chicago IL

Rabbi Lewis Eron     Lions Gate CCRC   Cherry Hill NJ

Rabbi Ted Falcon     Paths to Awakening   Seattle WA

Rabbi Josh Feigelson     Hillel International   Skokie IL

Rabbi Michael Feinberg     Greater New York Labor-Religion Coalition   New York NY

Rabbi Samuel Feinsmith     Orot: Center for New Jewish Learning   Evanston IL

Rabbi Fern Feldman     Havurat Ee Shalom   Santa Cruz CA

Rabbi Michael Fessler     RRC   Poughkeepsie NY

Rabbi Brian Field     Judaism Your Way   Denver CO

Rabbi Jacob Fine     Abundance Farm   Northampton MA

Rabbi Brian Fink     JCC Manhattan   Brooklyn NY

Rabbi Daniel Fink     Congregation Ahavath Beth Israel   boise ID

Rabbi Steven Folberg     Congregation Beth Israel   Austin TX

Rabbi Ari Lev Fornari     Boston-Area Jewish Education Program   Boston MA

Rabbi Jeff Foust     Spiritual Life Center Bentley University   Newton MA


Rabbi Joshua Franklin     Temple Beth Elohim, Wellesley, MA   Wellesley MA

Rabbi Jonathan Freirich     Temple Beth El   Charlotte NC

Rabbi Dayle Friedman     Reform/Reconstructionist   Philadelphia PA

Rabbi John Friedman     Judea Reform Congregation   Durham NC

Rabbi Shoshana Friedman     JCDS of Boston   Jamaica Plain MA

Rabbi Pamela Frydman     Renewal   Daly City CA

Rabbi Alan D. Fuchs     Congregation Rodeph Shalom, Philadelphia   Philadelphia PA

Rabbi Stephen Fuchs     Congregation Beth Israel   West Hartford CT

Rabbi Roy Furman     DePaul University   Chicago IL

Rabbi Ruth Gelfarb     Congregation Har HaShem   Boulder CO

Rabbi Laura Geller     TempleEmanuel of Beverly Hills   Beverly Hills CA

Rabbi Everett Gendler     Emeritus, Temple Emanuel, Lowell, MA   Great Barrington, MA 01230 MA

Rabbi Bernard Gerson     Congregation Rodef Shalom   Denver CO

Rabbi Gary Gerson     Oak Park Temple B'nai Abraham Zion   River Forest IL

Rabbi Gordon Gladstone, D.D.     Emeritus, Temple Beth Am of Bayonne NJ   Springfield NJ

Rabbi Bob Gluck     University at Albany   Albany NY

Rabbi Laura Gold     Jewish Theological Seminary   New York NY

Rabbi Neal Gold     Temple Shir Tikva   Wayland MA

Rabbi Mark Goldfarb     Temple Beth Ohr, URJ   La Mirada CA

Rabbi Megan Goldman     Columbia/Barnard Hillel   New  York NY

Rabbi Andrea Goldstein     Congregation Shaare Emeth   St. Louis MO

Rabbi Jerrold Goldstein     Sandra Caplan Community Bet Din   Sherman Oaks CA

Rabbi Seth Goldstein     Temple Beth Hatfiloh   Olympia WA

Rabbi Marvin Goodman     No. CA Board of Rabbis   Foster City CA

Rabbi Maralee Gordon     McHenry County Jewish Congregation   Woodstock IL

Rabbi Samuel Gordon     Congregation Sukkat Shalom   Wilmette IL

Rabbi mel Gottlieb     Academy for Jewish Religion, Ca.   los angeles CA

Rabbi Andrea Gouze     Temple Shaare Tefilah   Providence RI

Rabbi Roberto Graetz     Temple Isaiah   Walnut Creek CA

Rabbi Art Green     Hebrew College rabbinical school, rector   Newton MA

Rabbi Irving yitz Greenberg     Founding President,Jewish LifeNetwork/Steinhardt Foundation (retired)   Bronx NY

Rabbi Julie Greenberg     Congregation Leyv Ha-Ir~Heart of the City   Philadelphia PA

Rabbi Hillel Greene     Gann Academy   Jamaica Plain MA

Rabbi Suzanne Griffel     Lomdim chavurah   Chicago IL

Rabbi Arthur Gross-Schaefer     Community Shul of Montecito and Santa Barbara/Loyola Marymount University   Santa Barbara CA

Rabbi Bonny Grosz     The Community Rabbi Foundation   Reston VA

Rabbi Debra Hachen     Temple Beth-El of Jersey City   Jersey City NJ

Rabbi Judith HaLevy     Malibu Jewish Center and Synagogue   'Malibu CA

Rabbi Jill Hammer     Academy for Jewish Religion   New York NY

Rabbi Joshua Hammerman     Temple Beth El, Stamford CT   Stamford CT

Rabbi Richard Hammerman     Rabbi Emeritus, Congregation B'nai Israel, Toms River, NJ   Caldwell NJ

Rabbi Lauren Herrmann     formerly of Kol Tzedek   Philadelphia PA

Rabbi Lev Herrnson   East Rockaway NY

Rabbi Cecilia Herzfeld-Stern     Spiritual Director   Carlsbad CA

Rabbi Cynthia Hoffman     Aleph Alliance for Jewish Renewal   Fremont CA

Rabbi Linda Holtzman     Tikkun Olam Chavurah   Philadelphia PA

Rabbi Heidi Hoover     Temple Beth Emeth v'Ohr Progressive Shaari Zedek   Brooklyn NY

Rabbi David Horowitz     Temple Israel, Akron, OH - rabbi emeritus   Akron OH

Rabbi Carla Howard     Jewish Healing Center Los Angeles   Los Angeles CA

Rabbi Jocee Hudson     Temple Israel of Hollywood   Los Angeles CA

Rabbi Mark Hurvitz   New York NY

 Yitzhak Husbands-Hankin     Temple Beth Israel   Eugene OR

Rabbi Naomi Hyman     OHALAH: The Association for Jewish Renewal Rabbis   Easton MD

Rabbi Ivan Ickovits     Metivta   Los Angeles CA

Rabbi T'mimah Ickovits     Holistic Jew   Santa Monica CA

Rabbi David Ingber     Romemu, NYC   New York NY

Rabbi Shaya Isenberg     Aleph   Gainesville FL

Rabbi Debbie Israel     Congregation Emeth   Watsonville CA

Rabbi Daria Jacobs-Velde     ZMANIM   sebastopol CA

Rabbi Joshua Jacobs-Velde     ZMANIM   Sebastopol CA

Rabbi Burt Jacobson     Renewal   El Sobrante CA

Rabbi Devorah Jacobson     Jewish Geriatric Services   Amherst MA

Rabbi Beth Janus     JFCS   Philadelphia PA

Rabbi Rachel Joseph     Congregation Beth Israel   Portland OR

Rabbi Raachel Jurovics     Yavneh: A Jewish Renewal Community   Raleigh NC

Rabbi Bruce Kadden     Temple Beth El   Tacoma WA

Rabbi David Kaiman     Congregation Bnai Israel Gainesville Florida   Gainesville FL

Rabbi Beth Kalisch     Beth David Reform Congregation, Gladwyne PA   Philadelphia PA

Rabbi shamai kanter     Congr. Beth El (Ret.)   canandaigua NY

Rabbi Molly Karp     Temple Beth El, Oneonta NY   New City NY

Rabbi Peter Kasdan     temple Emanuel-El of West Essex   Longboat Key FL

Rabbi Nancy Kasten     None   Dallas TX

Rabbi Sandra Katz     Jewish Senior Life   Rochester NY

Rabbi Peg Kershenbaum     Congregation B'nai Harim of the Poconos   Pocono Pines PA

Rabbi Stanley Kessler     BethEl Temple/Emeritus/ W.Htfd CT   W Hartford CT

Rabbi Emma Kippley-Ogman     Beth Jacob Congregation   Mendota Heights MN

Rabbi Daniel Kirzane     Beth Haverim Shir Shalom   Bronx NY

Rabbi Jonathan Klein     CLUE: Clergy and Laity United for Economic Justice   Los Angeles CA

Rabbi Lori Klein     Chadeish Yameinu   Capitola CA

Rabbi Malkah Binah Klein     Pennsylvania Interfaith Power and Light (PA IPL)   Philadelphia PA

Rabbi Richard Klein     Temple Emanu-El   Sarasota FL

Rabbi Sharon Kleinbaum     Congregation Beit Simchat Torah   NYC NY

Rabbi Sharon Kleinbaum     Congregation Beit Simchat Torah   New York NY

Rabbi Jonathan Kligler     Lev Shalem Institute of the Woodstock Jewish Congregation   Woodstock NY

Rabbi David L Kline     Congregation Beth Elohim, Brooklyn   Brooklyn NY

Rabbi Tracy Klirs     Temple Israel, Charlotte, NC   Charlotte NC

Rabbi Myriam Klotz     HUC-JIR/NY   Bala Cynwyd PA

Rabbi Peter Knobel     Central Conference of American Rabbis, former president   Evanston IL

Rabbi Janeen Kobrinsky     Temple Beth El, Fargo ND   Fargo ND ND

Rabbi Debra Kolodny     Nehirim   Portland OR

Rabbi Riqi Kosovske     Beit Ahavah - Reform Synagogue of Greater Northampton   Florence MA

Rabbi Michael L. Kramer     Reform   Hockessin DE

Rabbi Matthew Kraus     University of Cincinnati Department of Judaic Studies   Cincinnati OH

Rabbi Joshua Kullock     West End Synagogue   Nashville TN

Rabbi Alan Lachtman     Temple Beth David   Pasadena CA

Rabbi Howard Laibson     Congregation Shir Chadash, Lakewood, CA   Seal Beach CA

Rabbi Hannah Laner     Jewish Renewal   Nederland CO

Rabbi Michael Adam Latz     Shir Tikvah Congregation   Minneapolis MN

Rabbi Marty Lawson     Temple Emanu-El, San Diego, CA   San Diego CA

Rabbi Anson Laytner     Seattle University   Seattle WA

Rabbi Darby Leigh     Kerem Shalom   Montclair NJ

Rabbi Shoshana Leis     Congregation Har Shalom   Ft Collins CO

Rabbi Michael Lerner     Tikkun: A Jewish and Interfaith Critique of Politics, Culture and Society   Berkeley CA

Rabbi Joshua Lesser     5 Krog St NE   Atlanta GA

Rabbi Peter Levi     Temple Beth El of South Orange County   aliso viejo CA

Rabbi Navah Levine     Temple Beth Abraham   Canton MA

Rabbi Robert Levine     Congregation Rodeph Sholom   New York NY

Rabbi Eyal Levinson     Not affiliated   Kfar Veradim Israel

Rabbi Chai Levy     Congregation Kol Shofar   Tiburon CA

Rabbi Jerry Levy     Congregation Etz Chaim   Pompano Beach FL

Rabbi Richard Levy     Hebrew Union College-Jewish Institute of Religion   Encino CA

Rabbi Stan Levy     B'nai Horin-Children of Freedom   Los Angeles CA

Rabbi Sue E. Levy     retired   Houston TX

Rabbi Yael Levy     Mishkan Shalom   Philadelphia PA

Rabbi Sheldon Lewis     Congregation Kol Emeth   Palo Alto CA

Rabbi Mordechai Liebling     Social Justice Organizing Program of Reconstructionist Rabbinical College   Philadelphia PA

Rabbi Rebecca Lillian     √ñresundslimmud   Malm√∂ Sweden

Rabbi John Linder     Temple Solel   Phoenix AZ

Rabbi Ellen Lippmann     Kolot Chayeinu/Voices of Our Lives   Brooklyn NY

Rabbi navah-tehila Livingstone     Liberal Jewish community Utrecht   utrecht Netherlands

Rabbi Neal Joseph Loevinger     Conservative   Poughkeepsie NY

Rabbi Andrea London     Beth Emet The Free Synagogue   Evanston IL

Rabbi Alan Londy     The New Reform Temple   Kansas City MO

Rabbi Michael Lotker     Jewish Federation of Ventura County   Camarillo CA

Rabbi Brian Lurie     NIF   Ross CA

Rabbi Jack Luxemburg     Temple Beth Ami, Rockville, MD   NORTH POTOMAC MD

Rabbi Devorah Lynn     CCAR   Washington, DC DC

Rabbi Jonathan Malino     Beth David Synagogue   Greensboro NC

Rabbi Nina Mandel     Congregation Beth El-Sunbury   Selinsgrove PA

Rabbi Rosalin Mandelberg     Ohef Sholom Temple   Norfolk VA

Rabbi Natan Margalit     Organic Torah   Newtonville MA

Rabbi Shana Margolin     Beth Jacob Synagogue (member)   Montpelier VT

Rabbi Marc Margolius     West End Synagogue   New York NY

Rabbi Jessica Marshall     Temple Beth Or   Everett WA

Rabbi Nathan Martin     RRC   Philadelphia PA

Rabbi Emily Mathis     Temple Beth Shalom   West Newton MA

Rabbi Monique Mayer     Bristol & West Progressive Jewish Congregation   Port Talbot United Kingdom

Rabbi Ariel Mayse     Beit Midrash Har'el   Jerusalem Israel

Rabbi Michele Medwin     Temple Sholom   Binghamton NY

Rabbi Janice Mehring     Congregation Ohr Tzafon   Atascadero CA

Rabbi Sara Meirowitz     Gann Academy   Waltham MA

Rabbi Scott Meltzer     Ohr Shalom Synagogue   San Diego CA

Rabbi Richard Messing     Retired- emeritus Temple Kol Tikvah, Sharon, MA   Stoughton MA

Rabbi Abby Michaleski     Temple Beth El of Hammonton   Sicklerville NJ

Rabbi Laurence Milder     Congregation Beth Emek   Pleasanton CA

Rabbi Diana Miller     Kehilat HaNahar   Lambertville NJ

Rabbi Joshua Minkin     Temple Emanu-El of Canarsie   Brooklyn NY

Rabbi Michelle Missaghieh     Temple Israel of Hollywood   Los Angeles CA

Rabbi Malka Mittelman     Skirball Hospice and B'nei Mishkan   La Crescenta CA

Rabbi Avram Mlotek     Base Hillel   New York NY

Rabbi Lee Moore     Hillel at Kent State   Kent OH

Rabbi Dan Moskovitz     Temple Sholom   Vancouver Canada

Rabbi Linda Motzkin     Temple Sinai   Gansevoort NY

Rabbi Robin Nafshi     Temple Beth Jacob   Concord NH

Rabbi Dina Najman     The Kehilah of Riverdale   Bronx NY

Rabbi Fred Natkin     Mateh Chaim; Palm Bay FL   Boynton Beach FL

Rabbi Yonatan Neril     Interfaith Center for Sustainable Development   Jerusalem Israel

Rabbi Jeffrey Newman     Finchley Reform Synagogue   London United Kingdom

Rabbi Dev Noily     Kehilla Community Synagogue   Oakland CA

Rabbi michael oppenheimer     Suburban Temple- Kol Ami, Emanuel Jacob Congregation   aurora OH

Rabbi Robert Orkand     Temple Israel, Westport, CT   Natick MA

Rabbi Jordan Ottenstein     Beth-El Congregation   Fort Worth TX

Rabbi Laura Owens     B'nai Horin, Children of Freedom   Los Angeles CA

Rabbi Barbara Penzner     Temple Hillel B'nai Torah   West Roxbury MA

Rabbi Nina Perlmutter     Heichal Baoranim (Temple in the Pines)   Chino Valley AZ

Rabbi Anne Persin     Temple Beth-El, Dubuque, Iowa   Highland Park IL

Rabbi Marcia Plumb     Congregation Mishkan Tefila   Needham MA

Rabbi Linda Potemken     Congregation Beth Israel of Media   Wynnewood PA

Rabbi Janise Poticha     Temple Sinai   New York NY

Rabbi Marcia Prager     ALEPH: Alliance for Jewish Renewal; P'nai Or Congregation of Philadelphia   Philadelphia PA

Rabbi Sally Priesand     Monmouth Reform Temple   Ocean Township NJ

Rabbi Irit Printz     A World Without Bullying   Toronto Canada

Rabbi Arnold Rachlis     University Synagogue   Irvine CA

Rabbi TZiPi Radonsky     Watering the Tree Outside the Fence Foundation, Society of the Vav   Beaufort SC

Rabbi Jonah Rank     Solomon Schechter School of Manhattan   Syosset NY

Rabbi Perry Rank     Midway Jewish Center   Syosset NY

Rabbi Larry Raphael     Congregation Sherith Israel   San Francisco CA

Rabbi Rayzel Raphael     Temple Israel of Leighton   Melrose Park PA

Rabbi Joshua Ratner     JCRC of New Haven   New Haven CT

Rabbi Frederick Reeves     KAM Isaiah Israel   Chicago IL

Rabbi Victor Reinstein     Nehar Shalom Community Synagogue   Boston MA

Rabbi Shayna Rhodes     Hebrew College Rabbinical School   Newton MA

Rabbi Dorothy Richman     1   Berkeley CA

Rabbi Moti Rieber     Kansas IPL/Lawrence (KS) Community Congregation   Wichita KS

Rabbi Stephen M Robbins     Academy for Jewish Religion/California,  Congregation, N'vay Shalom   Los Angeles CA

Rabbi Rochelle Robins     The Academy for Jewish Religion, California   Los Angeles CA

Rabbi Norman Roman     Temple Kol Ami   West Bloomfield MI

Rabbi Joshua Rose     Congregation Shaarie Torah   Portland OR

Rabbi Brant Rosen     Jewish Voice for Peace   Evanston IL

Rabbi Stanley M. Rosenbaum     Sons of Jacob Synagogue   Waterloo IA

Rabbi Jason Rosenberg     Congregation Beth Am   Tampa FL

Rabbi Seymour Rosenbloom     Distinguished Service Rabbi, Congregation Adath Jeshurun, Elkins Park, PA   Elkins Park PA

Rabbi Harry Rosenfeld     Congregation Albert   Albuquerque NM

Rabbi Jessica Rosenthal     Reform   Prescott AZ

Rabbi John Rosove     Temple Israel of Hollywood, Los Angeles   Sherman Oaks CA

Rabbi Roger Ross     The new Synagogue (NYC)   Elmsford NY

Rabbi Jeff Roth     Awakened Heart Project   New Paltz NY

Rabbi Jonathan Rubenstein     Temple Sinai   Gansevoort NY

Rabbi Sarah Rubin     Reconstructionist   Seattle WA

Rabbi Jared Saks     Congregation Bet Ha'am   Portland ME

Rabbi Rick Schechter     Temple Sinai of Glendale   Glendale CA

Rabbi Fred Scherlinder Dobb     Adat Shalom Reconstructionist Congregation; COEJL   Washington DC

Rabbi Howie Schneider     Chadeish Yameinu   Aptos CA

Rabbi Randy Schoch     Cong. Sha'are Shalom (Reform)   Oxon Hill, MD 20745 MD

Rabbi Gary Schoenberg     Gesher‚ÄîA Bridge Home   Portland OR

Rabbi Avi Schulman     Temple Beth Torah   Fremont CA

Rabbi Fred Schwalb     Hebrew Congregation of Somers, NY   Croton On Hudson NY

Rabbi Arthur Schwartz     Retired   Huntington NY

Rabbi Jeremy Schwartz     Temple Bnai Israel   Willimantic CT

Rabbi Sid Schwarz     Clal: The National Jewish Center for Learning and Leadership   Rockville MD

Rabbi Allen Secher     Retired   Whitefish MT

Rabbi Arthur Segal     Jewish Spiritual Renewal of the Lowcountry   Hilton Head SC

Rabbi David Mevorach Seidenberg   Northampton MA

Rabbi Chaim Seidler-Feller     UCLA Hillel   Los Angeles CA

Rabbi Elyse Seidner-Joseph     Makom Kadosh   West Chester PA

Rabbi Erica Sekuler Lebovitz     Conservative   Livingston NJ

Rabbi Gerald Serotta     Shirat HaNefesh   Chevy Chase MD

Rabbi Isaac Serotta     Lakeside Congregation   Highland Park IL

Rabbi Drorah Setel     Kehillah   Buffalo NY

Rabbi Mark Shapiro     Sinai Temple   Longmeadow MA

Rabbi Rick Shapiro     Congregation Beth Torah   Overland Park KS

Rabbi Bonnie Sharfman     Congregation Kehillah   Scottsdale AZ

Rabbi Randy Sheinberg     Temple Tikvah   New Hyde Park NY

Rabbi Aaron Sherman     Beth Israel Congregation, Florence, SC   Charleston SC

Rabbi David Shneyer     Kehila Chadasha and Am Kolel Renewal Community   Rockville MD

Rabbi Linda Shriner-Cahn     Congregation Tehillah   Bronx NY

Rabbi Alexandria Shuval-Weiner     (as of July 1) Temple Beth Tikvah   (as of July 1) Roswell GA

Rabbi Judith Siegal     Temple Judea   Coral Gables FL

Rabbi Hanna Tiferet Siegel     B'nai Or of Boston   Needham MA

Rabbi Ariana Silverman     Central Conference of American Rabbis   Detroit MI

Rabbi Daniel Silverstein     n/a   Bronx NY

Rabbi Suzanne Singer     Riverside Temple Beth El   Riverside CA

Rabbi Jonathan Slater     Institute for Jewish Spirituality   Hastings on Hudson NY

Rabbi Rachel Smookler     Temple Beth David   Rochester NY

Rabbi Mark Sobel     Temple Beth Emet   West Hills CA

Rabbi Ruth Sohn     HUC-JIR, Yedidya Center for Jewish Spiritual Direction   Los Angeles CA

Rabbi Scott Sokol     Temple Emanuel of Marlborough   Marlborough MA

Rabbi Eric Solomon     Beth Meyer Synagogue   Raleigh NC

Rabbi Marc Soloway     Congregation Bonai Shalom   Boulder CO

Rabbi Robin Sparr     Temple Emanuel   Natick MA

Rabbi Wendy Spears     Congregation Or Ami /   Los Angeles CA

Rabbi Toba Spitzer     Congregation Dorshei Tzedek   Waltham MA

Rabbi ed Stafman     OHALAH President   Bozeman MT

Rabbi Mark Staitman     Retired   Pittsburgh PA

Rabbi Cy Stanway     44 Lambert Johnson Drive   Ocean NJ

Rabbi Daniel Stein     Bnai Abraham Synagogue   Easton PA

Rabbi Howard Stein     Temple Hadar Israel   Pittsburgh PA

Rabbi Margot Stein     RRC   Bala Cynwyd PA

Rabbi Naomi Steinberg     Temple Beth El   Carlotta CA

Rabbi Gershon Steinberg-Caudill     Ohr Shekinah   Richmond CA

Rabbi Ron Stern     Stephen Wise Temple   Los Angeles CA

Rabbi Kaya Stern-Kaufman     Aleph   Housatonic MA

Rabbi Debbie Stiel     Temple Beth Shlom   Topeka KS

Rabbi Michael Strassfeld     Society for the Advancement of Judaism   NY NY

Rabbi Mark Strauss-Cohn     Temple Emanuel of Winston-Salem, NC   Winston-Salem NC

Rabbi Joshua Strom     Temple Shaaray Tefila   New York NY

Rabbi Alana Suskin     Americans for Peace Now   Washington DC

Rabbi Brooks Susman     Congregation Kol Am of Freehold   Freehold NJ

Rabbi Louis Sutker     Or Shalom   Vancouver Canada

Rabbi Daniel Swartz     Interfaith Power & Light   

Rabbi Larry Tabick     Shir Hayim/Hampstead Reform Jewish Community   London United Kingdom

Rabbi Susan Talve     Central Reform Congregation, St. Louis   St. Louis MO

Rabbi Elliott Tepperman     Bnai Keshet   Montclair NJ

Rabbi David Teutsch     Reconstructionist Rabbinical College   Philadelphia PA

Rabbi Barbara Shulamit Thiede     Temple Or Olam   Concord NC

Rabbi Karen Thomashow     Isaac M. Wise Temple   Cincinnati OH

Rabbi Debbi Till     Reform   Rochester NY

Rabbi Rachel Timoner     Leo Baeck Temple   Los Angeles CA

Rabbi Daniel Treiser     Temple B'nai Israel   Clearwater FL

Rabbi Lawrence Troster     Shomrei Breishit   Teaneck NJ

Rabbi Moshe Waldoks     independent congregation Temple Beth Zion   Newton MA

Rabbi Brian Walt     Tikkun v'Or, Ithaca, New York   West Tisbury MA

Rabbi Susan Warshaw     Temple Bat Yam   Alexandria VA

Rabbi Arthur Waskow     The Shalom  Center   Philadelphia PA

Rabbi Julia Watts Belser     n/a   Arlington VA

Rabbi Seth Wax     Congregation Mount Sinai   New York NY

Rabbi Deborah Waxman     Reconstructionist Rabbinical College, President   Wyncote PA

Rabbi Joshua Waxman     Or Hadash: A Reconstructionist Congregatioh   Fort Washington PA

Rabbi Donald Weber     Temple Rodeph Torah   Morganville NJ

Rabbi Ezra Weinberg     YM&YWHA of Washington Heights   New York NY

Rabbi Sheila Weinberg     Institute for Jewish Spirituality   Philadelphia PA

Rabbi Cheryl Weiner     Community Rabbi/Chaplain   Hollywood FL

Rabbi Daniel Weinr     Temple De Hirsch Sinai   Seattle WA

Rabbi Samuel Weintraub     Kane Street Syngogue   Brooklyn NY

Rabbi Stephen Weisman     Temple Solel   Bowie MD

Rabbi Cory Weiss     Temple Har Zion   Thornhill Canada

Rabbi Judy Weiss     Citizens' Climate Lobby (volunteer)   Brookline MA

Rabbi Max Weiss     Oak Park Temple B'nai Abraham Zion   Oak Park IL

Rabbi Rachel Weiss     Congregation Beit Simchat Torah   BROOKLYN NY

Rabbi Shifra Weiss-Penzias     Temple Beth El   Santa Cruz CA

Rabbi Jonathan Wittenberg     New North London Synagogue   London United Kingdom

Rabbi Joseph Wolf     Havurah Shalom, Portland, Oregon   Portland OR

Rabbi Shmuly Yanklowitz     Uri L'Tzedek, Orthodox Social Justice   Scottsdale AZ

Rabbi Debbie Young-Somers     Movement for Reform Judaism UK   BOREHAMWOOD United Kingdom

Rabbi Sara Zacharia     post-denominational   Brooklyn NY

Rabbi Joel Zaiman     rabbi emeritus Chizuk Amuno, Baltimore   Baltimore MD

Rabbi David Zaslow     Havurah Shir Hadash, Jewish Renewal   Ashland OR

Rabbi Michael Zedek     Emanuel Congregation   Chicago IL

Rabbi Adam Zeff     Germantown Jewish Centre   Philadelphia PA

Rabbi Tali Zelkowicz     Hebrew Union College-Jewish Institute of Religion   Los Angeles CA

Rabbi Matthew Zerwekh     Temple B'nai Israel, Kalamazoo MI   Parchment MI

Rabbi Shawn & Simcha Zevit     Mishkan Shalom   Philadelphia PA

Rabbi Marcia Zimmerman     Temple Israel   Minneapolis MN

Rabbi Rain Zohav     Interfaith Family Project of Washington, DC   Rockville MD

Torah Portions: 


Jewish and Interfaith Topics: 


Rabbinic letter on the environment

I would like to be a signatory on the letter and couldn't figure out how to add my name.

Please add my name: rabbi Jill Borodin, Congregation Beth Shalom, Seattle, Washington


<p>We need to change the way we treat the environment. We must give back to the earth with love and compassion of God and manage our land with respect and love that Gog has given us.</p>

Thank you

<p>I am so concerned about the Earth and its capacity to remain the home of my children and grandchildren. perhaps the leadership of all clergy from all faiths will finally show us the way to better serve God through service to this Earth.</p>

this letter

<p>Dear rabbis, Your hearts may be in the right place, but the question of climate change is not in your domain. It's a question of science, not religion. As a data scientist, I can tell you two things based on my analysis of the data: 1. there has been global warming over the last 50 years, and 2. global warming has stopped in the last 15 years. None of the so-called climate scientists predicted that halt to global warming, though now they are explaining it after the fact. Please let the scientific community debate this, and ignore Rabbi Waskow's emotional appeals. Sincerely, Morris Olitsky</p>

Thank you rabbis

<p>I've been working in the field of sustainability for 20 years, and I am so encouraged to see faith based leaders taking a position in the debate. My experience is that we must move faster, and that reminding humanity of our moral obligation to respect the beauty of the creator is just what we need.</p>


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Gloria Steinem, Reb Susan Talve, & Catholic Climate Activist on "The Church & Women"

Should "Outsiders" Criticize Subordination of Women in Catholic Theology & Practice? [Our initial essay on that issue, by Rabbi Arthur Waskow, is now available on our Home Page just to the right,  and at]

From Gloria Steinem:

    Arthur -- I think that as always, you make perfect sense, and of course, it's okay to both praise and criticize from outside a religion. You can't claim a truth that impacts the lives of others outside it without being subject to and heeding the voices of others.

It's especially interesting -- and a revelation to me -- that the Catholic position stems in part from early rabbinic misinterpretation.

I do think there are missing connections here that I would make.

First, the Catholic rejection of authority in women -- even over our own bodies -- is connected to and has the same motive as its rejection of love between two men or two women.

That's because Catholicism, like other patriarchal religions, opposes all forms of sexual expression that cannot end in conception, from birth control and abortion to sex and love between two men or two women. It's all about maximizing reproduction.

Of course, they are also being dishonest about the fact that the Vatican approved of and even regulated abortion until the mid 1800s. A female fetus could be aborted for a longer period than a male fetus -- which, being superior, they believed quickened earlier; thus women could tell the difference. (See John T. Noonan’s books, including A Church That Can And Cannot Change: The Development of Catholic Moral Teaching (Notre Dame 2005)  -- and the magazine Conscience, published by Catholics for Free Choice).

The policy changed because Napoleon III wanted to grow a French population decimated by the Napoleonic wars, and in return, offered Pope Pius IX, a very unpopular Pope, support for the Doctrine of Papal Infallibility plus all the teaching positions in the French schools.

Second, I have always wanted to have a major public campaign naming all patriarchal religions that take away women's reproductive freedom, and accusing them of causing global warming.

Forcing women to have children they don't want continues to over-populate our Space Ship Earth

--  and this is the root cause of a continuous increase in global warming that is approaching a place of no return, and is already causing an unprecedented mass extinction of plants and animals.

Yet whenever and wherever women can control our own physical fate, reproduction gradually settles down to a little over replacement level. It is our natural health concern.

Some women may have six children and others none or one or two. But right now, too early marriage and the suppression of contraception, both traditional and modern, are so prevalent that pregnancy and birth have become the biggest cause of death among adolescent girls worldwide.

To me, this Pope is pretending -- perhaps even to himself -- to be against global warming while perpetuating its greatest cause. I don't think it's possible to praise his position on global warming without commenting on how he is sabotaging his supposed goal.

On a different but not-so-different front, I recommend Uncovered by Leah Lax -- an autobiography of a woman I came to know at Hedgebrook, a writing retreat for women. 

She joined a Hasidic Jewish community in Dallas, and after thirty obedient years and six children, realized she would die of another birth, got secret permission for an abortion -- and that single act of free will began to unravel her obedience as a "covered" woman. Her brave book speaks to all covered women, including Christians and Muslims.

           with friendship, Gloria


From Rabbi Susan Talve

[Rabbi Talve, spiritual leader of the Central Reform Congregation in St. Louis, has been a crucial anti-racism leader in the white and Jewish communities there, long before the Ferguson crisis and during and since the upheaval there. She has been named a “Human Rights Hero” by T’ruah, the Rabbinic Call for Human Rights. She also arranged with the approval of her congregation to use their building as the venue for the ordination of a number of devout and learned women as Roman Catholic priests, through the subversive involvement of a bishop who disagreed with the Church’s prohibition. She then faced and weathered intense criticism not only from the Catholic Archdiocese of St. Louis but also from the “official” Jewish leadership, which blamed her for anger from the Church that was disrupting local relationships between the Church and the organized Jewish world.]

Arthur -- The most compelling argument for me is your point that because of the public influence that the Pope and the Church have chosen to put forth to all creation they open themselves to this critique.  They do not just speak to and have influence over their own people, they  have chosen to impose their world view on all of us, a world view that causes suffering for poor women and the gay community.

 I also appreciate that you point out the inconsistent teaching on condemning the gross inequality that is causing worldwide poverty without seeing the connection to their own support for inequality and abuse through the subjugation of women.

I love your interpretation of the Garden of Eden. I wonder if there is a place in the teaching to leave room for it as an offering of one of many interpretations: an interpretation that will lead to healing and equality and justice without denying other interpretations and making room for other paths and other choices.

I don’t want to do to them what they do to me, deny to them what they deny to me. And I appreciate and admire so much of the space for others that Pope Francis is trying to make in so many other areas.

The thing that gets us into trouble is thinking we can “know” what we cannot really know: the sin of certainty.  Truth is, I would go to jail to defend a woman’s right to choose, but do I really know when life begins? Not really…I have my beliefs but I don’t know…

Living with this imperfection, with humility, outside the Garden, making room, doing the best I can, is the best I can do…  --  --  Susan


From Michelle Dugan

 Hello, Reb Arthur!  I know you through Interfaith Moral Action on Climate  and have followed your work online for several years now.

As a Roman Catholic and great fan of Pope Francis, I thank you for speaking out honestly about the problem posed by the Church's stance on women.  In so many ways, this problem hampers our common progress as human beings desiring the creation of the beloved community.

However, to communicate effectively with the Pope and others who support his vision of the family, you and all of us who desire change must first struggle to understand what in this conservative and patriarchal tradition might be worth understanding.

How can we extend the concept of family to include all types of families, rather than rejecting the notion of family as top priority?  Why is it that so many conservative forces feel threatened by change?

As much as I dislike the patriarchal tradition, I also reject the notion of "choice" in all areas.  There is a similarity between an insistence on absolute reproductive freedom and an insistence on the right to free consumption of the Earth's resources, and this is where the Pope is coming from.

He pictures families in the developing world whose greatest joy is in their children, and he wants them to have an abundance to support these children. We have to be careful to continue to find common ground on behalf of our suffering planet and the many poor and voiceless persons across the globe.

Again, I applaud your challenge to the patriarchal, hierarchical attitudes of the Catholic Church, and with you pray for the Spirit to touch Pope Francis and liberate him from the constraints of a tradition that works against our best hopes for a truly loving, peaceful, and just world.

Regards,  Michelle Dugan


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The Binding of Isaac & Black Lives Matter: Bodies in Fear

Transcript of Eric Garne's last words as he died in a poice chokehold

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[This remarkable Dvar Torah was given by Rabbi Tamara Cohen on the second day of Rosh Hashanah 5776 (2015) in the Dorshei Derech Minyan of the Germantown Jewish Centre in Philadelphia. The Torah reading for that day is on the Binding and near-death of Isaac. Rabbi Cohen connected that story with the deaths of unarmed Blacks at the hands of police –-  deaths that sparked the Black Lives Matter movement. In  doing so, she helps us deepen our understanding of action for eco-social justice as a profound spiritual journey.

[Rabbi Cohen is Director of Innovation for Moving Traditions. She has been a liturgist for Ma'yan in shaping its feminist Passover Seder, and five years ago was the Barbara Bick Memorial Fellow of The Shalom Center. She wrote "Eicha for the Earth," an English-language Lament for the Earth modeled on the Book of Lamentations and occasioned by the BP oil blowout in the Gulf of Mexico.

[The graphic above is a transcript of Eric Garner's last words as he died in a police chokehold. There are other graphics as attachments. You can see the one above and those attached in full size by clicking on the title of this essay. The attachments  are “The Binding of Isaac” and “The Choking of Eric,” the first by Caravaggio and the second from a videocamera; and a baby held aloft in the midst of Black Lives Matter demonstrations in Ferguson, MO. --  AW, editor]

By Rabbi Tamara Cohen

This Dvar Torah was born a few times over this year.

I think the first place it was born was in the powerful experience of giving birth to a beautiful baby --  who among many other things is a white Jewish boy with blond hair and blue eyes --   in a moment when the Black Lives Matter movement was reaching a new level, in a moment when the stories of parents mourning the deaths of their children of color due to police violence were all around me.

We took our son Kliel to a Hanukkah Black Lives Matter protest for his first outing. He was barely a month old. Why? In part because I wanted to be there and in part because I was struggling with how to allow myself the joy of this new baby knowing that all around America and Philadelphia and even Mt Airy, other parents were also celebrating new babies, babies with all different colors of eyes and skin and hair, and that all of us lovestruck parents, wanting to do everything for our children, feeling acutely aware of their vulnerability, also had different relationships to the vulnerability of our kids because of the systemic racism in the America in which these babies were being born.

 I remember waking up in the middle of the night to nurse and realizing

that this waking in the night was the core of my current spiritual work. It was a way to teach my baby's little body and deepest self: Yes, it's true, there is nothing I won't do to care for you. You are safe in this world and can take root. You are loved and cared for. Each time you cry out, or murmur, or show me your need, I will respond.

And then it occurred to me that the difference between my parental instinctual hearing and spiritual instinctual hearing was this: I wanted to be, and to raise my children to be, people who wake in the night when they hear not only the cries of their own babies but the cries of every and any baby.  

The kind of people who can respond with love and surrender each time they hear a cry of human being in need, even in the dark of night, even when we would rather sleep.

Another moment when this D’var Torah was born was on a phone call with my friend Y. after Sandra Bland was found dead in her jail cell. Y. was saying something like, “What’s going on? What’s going on? This is America!” And there was an urgency in her voice, a terror.

I had read a headline or two about the case but I hadn't yet taken the time to read more. I was busy, planned to get to it soon. But something in my friend’s voice, something said to me in a starkness, painful and real, that the difference between being a good white friend and ally and being a black mother in that moment was the difference between my upset at the story and her terror.

And I saw it clearly. I saw her daughter, 17, headed to Princeton after graduating as the only black Jewish girl from her yeshiva high school. I saw her suddenly, briefly, through her mother’s eyes.

I saw the terror of having to release one’s child, one’s black child, to an unknown world, the terror of having to allow one’s baby to drive on a street through Princeton. Anywhere really.

 And I felt shaken awake in a new way to the difference between my reality and the reality of my dear friend, both of us Jewish mothers who love our kids and would do anything to protect them, one of us white and one of us black.

 I tasted for a moment the physical terror in her voice. And then I went into my house to have dinner with my family and she went into her house to have dinner with hers. But before we got off the phone I made a promise to her, yes, we would do something, no I wouldn't forget the moment, no I wouldn't let this fear and anger and horror all sit solely on her shoulders.

The third place this dvar Torah was born was in my reading of Ta-Nehisi Coates’s amazingly beautiful, powerful and heart-wrenching book Between the World and Me, which I read this summer, thanks to the fact that the Germantowwn Jewish Centre’s  Racism group decided it would be a good thing to do together. For those of you who have not yet read this book, and I strongly commend you to read it, what you need to know for now is that the book is written by a black father to his fifteen year old black son.

 The book tells the story of how Ta-Nehisi, in his words, has made the struggle to live free in his black body in America the central meaning-making struggle of his life.

 He writes about his childhood on the harsh streets of inner-city Baltimore, his struggles with school, his period of valorizing and learning from Black Power and Malcom X, his awakenings at Howard University to the deeper complexities of race and racism and blackness, and about becoming parent.

 He shares the story of the loss of a peer to police violence and of his intense visit with the mother of this murdered son, a professor and dean, who had raised her son in the suburbs, sent him to private schools and given him so much, none of which protected him from being murdered by a police officer in the prime of his life.

 These three experiences led me to feel compelled, if still somewhat anxious about, giving this Dvar Torah. So here’s the essence of what I want to say:

 For me, this year, the Binding of Isaac is a story different from any other year I have read it. This year it is a story about an Abraham who loves his son but who is so terrified by the realization that he could be taken away from him that he almost kills him himself.

This year for me, Abraham is a black father. And Isaac is his beloved son. And what happens in the story is that Abraham, through binding his son on the altar, passes on to his son the terrifying truth that his body could be taken from him at any moment.

Isaac and Abraham are both afraid. Fear is something they live with and know. Indeed fear becomes part of Isaac's name (as Gideon Ephrat points out in a blog post on the use of the phrase Pachad Yitzchak after the Akeida).

 I want to briefly read you a few quotes from Between the World and Me that may help you see how I have arrived at this reading of Akeidat Yitzchak.

Coates writes:

“Black people love their children with a kind of obsession. You are all we have, and you come to us endangered. I think we would like to kill you ourselves before seeing you killed by the streets that America made.”

“That is a philosophy of the disembodied, of a people who control nothing, who can protect nothing, who are made to fear not just the criminals among them but the police who lord over them with all the moral authority of a protection racket.

It was only after you that I understood this love, that I understood the grip of my mother’s hand.
 She knew that the galaxy itself could kill me, that all of me could be shattered and all of her legacy spilled upon the curb like bum wine.

“And no one would be brought to account for this destruction, because my death would not be the fault of any human but the fault of some unfortunate but immutable fact of “race,” imposed upon an innocent country by the inscrutable judgment of invisible gods.” - p. 82

 So, what happens when we read these two texts, Ta-Nehisi Coates and the Genesis 22 together? A few things happen.

 One of the most difficult and important things that Ta-Nehisi Coates asks his son and his readers to do is to accept a radically different and more violent narrative of America than the one we generally believe in.

 He asks us, as does the Black Lives Matter movement more broadly, to recognize that what has gone on this year have not been the acts of some bad cops, but instead a reflection of and carrying out of a policy of systemic racism consistent with the basic tenets of the American Dream in which the of safety and prosperity of people who get to claim the identity of “white” get that through the plunder, ownership, and terrorizing of Black bodies.

I hear in this two calls to us as a community of primarily white Jews.

The first is that we recognize how much we have benefited from the process of mostly losing, at least in the United States, the marker of having Jewish bodies, and of being accepted as having white bodies.

 But we can’t stop there. We must also take the step of deciding to stop believing in the whiteness of our bodies, while still fully acknowledging white privilege, and of no longer acquiescing to the system that gives us advantages because of our supposed whiteness on the backs of those whose skin is black.

 Another equally hard and important move that I invite us to make is for us to be willing to look at the Torah and at Israelite civilization with the same hard scrutiny with which Coates looks at America, and also, through the course of the book, at blackness.

 He writes:

"The writer, and that was what I was becoming, must be wary of every Dream and every nation, even his own nation. Perhaps his own nation more than any other, precisely because it was his own” (p.53)

"Perhaps there has been, at some point in history, some great power whose elevation was exempt from the violent exploitation of other human bodies. If there has been, I have yet to discover it."

 I think it’s important for us as Jews to be ready to admit that indeed our beloved Torah is not exempt as a story in which some great power is elevated through the violent exploitation of other human bodies.

 Despite the power of the Exodus narrative, in the Torah, in the end, Israelites bodies are the chosen bodies. It is the bodies of the inhabitants of the land of Canaan who are plundered and destroyed in order to pave the way for our Dream, for the conquest of the Promised Land. This is a very troubling way to look at the Torah, just as Coates presents us with a very difficult read of America. But the fact that it makes us uncomfortable doesn't make it not true.

And if we can tell the truth --  tell the truth about America, and tell the truth about the Bible, and tell a more whole truth about our changing and evolving position as American Jews in the civil rights struggle, not just about Heschel in Selma, and Andrew Goodman, and the stories we are proud of  -- we will be moving closer to being able to make necessary radical change.

Let’s return to Isaac, bound and trembling with the knife raised above him. On the one hand I am seeing him and asking you to see him as an American boy with a black body. I am doing this because black bodies are the bodies in America today that hold the position of Yitzchak, the position of fear, of lack of freedom, of being struck, bound between the promise of a grand and fruitful future and the very real possibility of immanent unexplained and incomprehensible death.

But at the same time that I want us to hold the image of Yitzchak as a black child, I also want to hold him as every child.

The binding of Isaac is a story that reveals that actually we all have bodies. And that actually every one of our bodies is vulnerable. Every one of our bodies would cry out "I can't breathe" if it was put into a chokehold and we had asthma. Every one of our bodies would be destroyed if it was bound and driven around in the back of a police van.

Isaac is our reminder that really race is a construct that creates an unnatural line between those bodies that are vulnerable and destructible and those that are strong and invincible.

Our narrative does not end with Yishmael cast out and Yitzchak  protected as the chosen one. Yitzchak ends up vulnerable in today’s Torah reading just as Yishmael did in yesterday’s. Isaac's body lies there bound and afraid, just as Yishmael sat in the desert thirsty and in danger of dying. Both of them together remind all us that all of our bodies could be taken from us for reasons we don't understand and will never understand. Each is dependent on an angel shifting their parent’s vision in order to enable their survival.

So on the one hand I am saying that some bodies are more vulnerable than others and on the other hand I am saying that all bodies are equally vulnerable. Yes.

Racism and the American Dream's dependence on it makes it true that black bodies are far more vulnerable in America than white bodies. But this is not an inherent truth. This is the result of a system built to protect and construct white bodies and to control and destroy black bodies, families, and communities.

When we recognize that whiteness is a construct, that blackness is a construct, that race is a construct, we take one important step. We then need to take another. We need to take the step of saying that we want to exchange our sense of distance from the reality of the vulnerability of the body for a society in which all bodies are equally vulnerable and equally free.

 We don't yet live in that society. The Torah doesn't live in that reality either. But Isaac's bound body and the rabbis choice to force us to look at it every year is perhaps a way in to that worldview.

That's where we want to go. To the worldview where the color of Isaac's skin doesn't make him more or less likely to be bound or unbound, where the color of his skin doesn't make him more or less likely to live with a constant underlying sense of fear.

As Jews we often read this story in a way that focuses us more on the intellectual, spiritual, philosophical questions raised by the Akeida. I have felt compelled this year to stay with the body. With the embodied terror of Isaac and of Abraham. And beyond them of Hagar and Yishmael. And even Sarah.

I have felt compelled to stay with the deep experience of bodily fear that is not right now equally shared in this country. But which perhaps we can begin to more deeply understand through our bodies than through our minds.

Racism can only partially be unlearned through the mind. The racist’s fear, the fear that the supposedly white body carries of the black body is also a bodily fear. And so perhaps we can get more to the root of racism if we go to this body place. And perhaps this year that is where Isaac is inviting us to go.

At least it is where his body invited me to go this year. His body and a mother’s terror, and the crazy sad fact of Sandra Bland's death, and all the lives taken this year because of police violence and the powerful gift of Ta-nehesi Coates’s words to his fifteen year old son — his act of father to son truth telling that somehow calls out to me across time and space as an answer to Abraham's deafening silence during his three day walk with his son.

Towards the end of the book, Coates addresses his son:

 "Part of me thinks that your very vulnerability brings you closer to the meaning of life, just as for others, the quest to believe oneself white divides them from it. The fact is that despite their dreams, their lives are also not inviolable. When their own vulnerability becomes real—when the police decide that tactics intended for the ghetto should enjoy wider usage, when their armed society shoots down their children, when nature sends hurricanes against their cities—they are shocked in a way that those of us who were born and bred to understand cause and effect can never be.

 "And I would not have you live like them. You have been cast into a race in which the wind is always at your face and the hounds are always at your heels. And to varying degrees this is true of all life. The difference is that you do not have the privilege of living in ignorance of this essential fact... I would have you be a conscious citizen of this terrible and beautiful world.” (pp.107-8)

May we keep learning, may we keep struggling, may we raise our next generation — all of them --  to be conscious citizens of this terrible and beautiful world.

May the shofar keep blasting and shaking all of us awake.





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The Ritual of Willows, & a Teach-in on Climate Action

The Shalom Report

This Sunday in Mt Airy: the Ritual of Willows,

A Teach-in on Climate Action, &

A celebration of The Breath of Life

On Sunday, October 4 at 1:00 PM. at the Germantown Jewish Centre (Ellet St. at Lincoln Dr. in the West Mt. Airy neighborhood of Philadelphia) ,  there will be a multifaith celebration of the last day of Sukkot and the Feast Day of St. Francis of Assisi, plus a teach-in on how to bring hopeful action into the Climate question-- 
The gathering is co-sponsored by the Germantown Jewish Centre, The Shalom Center, Mishkan Shalom, P’nai Or, Philadelphia Interfaith Power & Light, and other congregations.

We welcome people of every faith to come together on October 4th. 

According to Jewish traditions, on this day we chant, sing, and process in circuits around the sanctuary to pray for the Earth and all who live on it. 

On the same day, many Christians will be celebrating St. Francis, the patron saint of animals and all Creation.  

We will also have seen the impact of Pope Francis's encyclical on the climate crisis and his subsequent visit to Philadelphia.  Gathering all of those strains of religious tradition, this program will serve as a response by religious communities to the  crisis of climate change.  

Together, we will combine prayer, ritual, and learning about what we can do to combat this serious threat to Creation.  We will begin with a welcome and a ritual inspired by Hoshanah Rabah involving seven circuits, one for each day of Creation, accompanied by prayers,  readings, and banners of seven colors , each connected to one of the Seven Days. 

We will then hear brief presentations from speakers who will touch on different forms of action that we can take to combat climate change, interwoven with music and meditation.  We will have the chancee to explore these ideas.

To end, we will perform the ancient ritual of beating willows against the ground, symbolizing our connection to the Earth and our commitment to protecting and caring for it.  We will leave inspired and empowered to enact our religious beliefs and teachings about the earth and to safeguard it for generations yet to come.  We will be outdoors, weather permitting, so please dress accordingly.  We encourage you to join us!

Let us be aware that this year, there are two extraordinary extra truths about Hoshana Rabbah:

St. Francis of Assisi loved the poor;  loved and celebrated all the creatures of Creation; broke through the fear and hatred of the Crusades warring all around him to go to Egypt to meet with the Sultan to try to make peace between Christendom and Islam;   learned from Muslim teachers how to deepen his own prayer; -- and became the inspiration for Pope Francis and his encyclical on poverty, oppressive power, and the climate crisis.

Secondly, the Torah calls on us to Assemble! -- Hak’heyl! — the entire Jewish people during the Sukkot after a Shmita/ Sabbatical Year, to hear the King and the High Priest teach Torah about protecting the Earth, protecting the poor, and restraining the powerful lest they become tyrannical. This very year, the coming Sukkot festival is exactly the one for which the Torah calls Hak’heyl!

In our generation, Pope Francis, the High Priest of a billion human beings, has in an extraordinary way used modern media to Assemble, Hak’heyl, all the peoples of the Earth to hear the Torah of empowering the poor, limiting the power and greed of huge corporations,  and healing the planet.

So for Hoshana Rabbah, in the spirit of Jewish tradition that on Sukkot we pray for the well-being of all the “70 nations” of the world, let us invite all our neighbors to learn from St. Francis, from the Pope’s Laudato Si, from the Rabbinic Letter on the Climate Crisis, and from the Islamic Declaration on Climate Change. (Those three are on The Shalom Center’s Home Page at <>)

During the last seven years, many of us have brought the Sabbatical/ Shmita Year to new levels of awareness in and beyond the Jewish community. But we have not yet been able to turn this new awareness into action that would actually help the earth to rest.

So let us see this Sukkot as the time for us to begin shaping a Seven-Year Plan to heal the Earth.

Let us commit ourselves to take these next seven years, from now through the Shmita Year that ends in the Fall of 2022, as the time to carry out our Seven-Year Plan so that our Mother Earth can catch her breath and actually rest from our relentlessly choking her by burning global carbon.

Let us take this time to bring Jewish wisdom and activism to join with the wisdom and activism of others in that Great Healing, Great Turning, Great Transformation.


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Applying the Clean Power Plan to Pennsylvania

[This statement was my presentation --  at hearings held by the Pennsylvania Department of Environmental Protection -- of The Shalom Center's view on how Pennsylvania should respond to the Federal EPA's call on all states to devise their own plans for major reductions in CO2 and similar planet-destroying emissions.  About 30 groups submitted statements. All but two vigorously supported the Clean Power Plan and proposed specific conteent for it. One opposed the whole idea of the Clean Power Plan. That was the Pennsylvania Association of Manufacturers, which called the whole plan unconstitutional. The Pennsylvania coal industry explained that coal is so crucual to the eonomy of the state that well-meaning efforts at controlling emissions are mistaken in their goals and their results. --  AW.]

September 30, 2015;  17 Tishri, 5676
To the Pennsylvania Department of Environmental Protection:

Shalom, and thanks for your and Governor Wolf’s  swift response to the request  from the President and the federal Environmental Protection Agency for Pennsylvania and other states to develop plans to carry out the Clean Power Plan.

I am Rabbi Arthur Waskow, director of The Shalom Center, a national network (with headquarters in Philadelphia) that seeks to be a prophetic voice in Jewish, multireligious, and American life. The Shalom Center initiated a Rabbinic Letter on the Climate Crisis  that has been signed by 412 rabbis of every stream of Jewish life. Thirty-four of these Rabbis live and lead in Pennsylvania. My remarks today are grounded in the views of those Rabbis as expressed in their Rabbinic Letter on the Climate Crisis and of thousands of other Jews who agree with them   -- though in the midst of the High Holy Days it has not been possible to consult them about these specific words.

 Though the criminal behavior of Volkswagen had not yet been revealed when the Rabbinic Letter was written and published, the Rabbinic Letter is very clear about the danger of Carbon Corporation irresponsibility. Point 1 follows the Letter’s teaching on this danger:

To meet the requirements of the Clean Power Plan, we call on the Governor -- :

 1.  To order the mandatory recall within one month of every Volkswagen diesel automobile manufactured and sold in the last two years, each of which is fraudulently and murderously pouring lethal chemicals into our air by virtue of deliberately tricking and violating emission tests; to bring a lawsuit against the Volkswagen Company for the full sale price of each such auto now being driven in the State of Pennsylvania,  the full sale value then to be paid by the state to each owner; to include in the suit as well, additional massive damages due our State for the hurt done to our air and our people; and to bring criminal charges against any Volkswagen executives and staff who conspired to commit these crimes.

2.  2. To announce an immediate and permanent end to all fracking on public lands in Pennsylvania and on all new permits

for fracking on any property within the state. Businesses that profit from fracking have “justified” it on the grounds that it results in fewer scorching-gas emissions than burning coal or gasoline. It is now clear that this is not so. The fracking process produces methane emissions that, since methane is far more powerful than CO2 in scorching our planet,  creates even more danger of climate chaos than burning coal. At the same time, it poisons water supplies and air that are crucial to the health of Pennsylvanians. The argument that fracking is a way-station to renewable power is a fallacy. The real way station is to invest the billions that are now going into fracking, instead to spread solar and wind-power installations all across the state.

T  3. To oppose the plans of some  Carbon Corporations to turn the City of Philadelphia into what they call an “energy hub” -- actually not a hub but a cesspool of dirty energy, endangering our city on the ground through the constant passage of extremely dangerous  trains carrying volatile and lethally explosive Bakken shale oil, and endangering our entire planet by multiplying the emission of CO2 and methane. We also call on the Governor to use the police and safety powers inherent in the Commonwealth to stop and hold for inspection every railroad car entering the state bearing Bakken oil, and to subject each car to thorough tests of its safety before deciding whether to permit it to go forward in Pennsylvania.

4 4. To adopt a seven-year program for phasing out all coal-burning power plants in Pennsylvania, beginning with those situated in neighborhoods with high unemployment and poverty rates, in order to reduce the epidemics of asthma that plague those neighborhoods. We also call on the Governor to end all forms of subsidies and tax breaks to coal mining businesses in Pennsylvania.

5.  5. To adopt a simultaneous seven-year program to guarantee full employment at full wages in green jobs  for a two-year period to all workers in the Carbon industries who are displaced by these ,crucial transformations.

6.  6. To adopt a simultaneous seven-year plan to emplace and subsidize  wind-power and solar-power generators and distribution systems in key locations in Pennsylvania.

These proposals are grounded in the Bible, which encodes the practical and the spiritual experience of an indigenous people of shepherds and farmers who were closely connected to their land and who saw that connection as their avenue to God. Leviticus 25-26 call for one year of every seven to be Shabbat Shabbaton – a Sabbatical Year –--a Year of Shmittah –- restful Release for the Earth and its workers from being forced to work.

In Leviticus 26, the Torah warns us that if we refuse to let the Earth rest, it will “rest” anyway, despite us and upon us – through drought, famine, and exile that turn whole peoples into refugees. This ancient warning heard by one indigenous people in one slender land has now become a crisis of our planet as a whole and of the entire human species.

Already we see unprecedented floods, droughts, ice-melts, snowstorms, heat waves, typhoons, sea-level rises, and the expansion of disease-bearing insects from “tropical” zones into what used to be “temperate” regions. Leviticus 26 embodied.  Scientific projections of the future make clear that even worse will happen if we continue with carbon-burning business as usual.

The unity of justice and Earth-healing is taught both by our ancient Torah and by our experience today: The worsening inequality of wealth, income, and political power has two direct impacts on the climate crisis. On the one hand, great Carbon Corporations not only make their enormous profits from wounding the Earth, but then use these profits to purchase elections and to fund fake science to prevent the public from acting to heal the wounds. On the other hand, the poor in America and around the globe suffer first and worst from the typhoons, floods, droughts, and diseases brought on by climate chaos. 

By overburning carbon dioxide and methane into our planet's air, we have shattered the sacred balance in which we breathe in what the trees breathe out, and the trees breathe in what we breathe out. The upshot: global scorching, climate crisis.

All of this is overworking Earth -- precisely what our Bible teaches we must not do. So now we must let our planet rest from overwork.

The proposals we have put before you take some major steps toward healing our wounded Mother Earth and all her children – including the entire human species – by halting our reckless choking and scorching of our common home. We call on you to enact them.

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Yom Kippur Meets Eid al-Idha: Isaiah & Ishmael

Isaiah by Raphael

Tales of Spiritual Breakthrough

This coming Tuesday evening, September 22, 2015, the 26-hour fast of Yom Kippur begins. The next morning, Jews everywhere will read the outcry of the Prophet Isaiah, challenging and disrupting the official liturgy of Yom Kippur:

“Is this the fast I, YyyyHhhhWwwwHhhh, the Breath of Life, demand of you? Is it not to share your bread with the hungry? To break off the handcuffs that oppressive power locks upon its prisoners?”

And on Wednesday evening, just as the fast is ending, there begins the Muslim Great Feast of Eid al-Idha, the Feast of the Sacrifice. It echoes the story of how Ibrahim prepared to offer up his son Ismail in response to God’s calling, and how at the last moment the Holy Voice told him to relent and he offered up a ram instead.

This memory, of course, shares the story that Jews have just last week retold on Rosh Hashanah– with the differences that often arise when different branches of a family remember a powerful family story.("Which son was it?")

Traditionally, on Eid al-Idha Muslim families buy a lamb to be slaughtered (as an echo of Ibrahim's ram), and divide its meat in thirds — one-third to the immediate family, one-third to the extended family, one-third to the poor — a teaching that might be heard as “Do not kill your children; feed the poor!”

A teaching to us all about war and compassion. A physical act carrying the same message as the Isaiah Haftarah for Yom Kippur.

The connections between the two sets of festivals beckon us into a new way of treating Torah-reading as an avenue toward seeking "tshuvah" (turning ourslves in a new, more ethical direction).

On the first day of Rosh Hashanah, Jews tradtionally read the story of  Abraham's expulsion of Ishmael from the family, and Ishmael's near-death in the wilderness, saved at the last moment by God's making visible a hidden wllspring. On the second day, the reading is about Abraham's willingness tp make a burnt-offering of his other son, Isaac, and Isaac's near-death on the mountain -- saved by God's Voice at the last moment.

Later in the Torah, there is a story of how the two sons reconnect (Gen. 25:7-11). After their father Abraham dies, they come togethr to bury him. For the first time, the Torah refers to them as partners.  We read this passage in the regular rhythm of the regular Shabbats. But  this story is not lifted up on a special festival, as are the two stories we read on Rosh Hashanah.

It would be a true act of healing to read this brief passage on Yom Kippur. Especially in a generation when there is a great deal of conflict between some of the descendants of Isaac and of Ishmael, this tale of reconciliation

would be a powerful calling to do tshuvah. If the death of their father calls them together, can the bloody deaths of our children at each other's hands call us to compassion instead of revenge?

Yom Kippur is supposed to recall us to the path of loving-kindness. And its prophetic reading from Isaiah does -- if we reawaken his passion.

Just two weeks ago, the Living Isaiah took life again for me. I was asked to speak out to our own generation his challenge to a crowd who 2500 years ago thought they were observing Yom Kippur. And I was asked to use my own translation of his challenge.

The occasion was a conference in England called by the Alliance of Religions and Conservation (ARC -- an organization founded by Prince Philip in 1995) , to explore what  the world’s religious  communities would set for the UN’s goals of “Sustainable Development.” From all over the world, from China to the Americas to Africa and Europe, there gathered Taoists and Buddhists, Hindus and Jains, Muslims and Sikhs, Christians and Jews.

To begin the conference, we met in the City of Bristol’s chapel of the Lord Mayor, who was herself there, dressed in medieval finery. So was a multiracial children’s choir, drawn from Bristol’s neighborhoods. It was in a way a fitting setting to speak Isaiah’s truth to both the powerful and the disempowered.

 After I read / spoke Isaiah, many of the participants and the Lord Mayor herself came up to me to say that through my translation, the ancient words had taken on much fuller meaning than what was written in their Bibles.

To remain alive, the Prophets must always speak again and again through the Shofar, the Ram's Horn,  blown anew in each generation.

So I offer you my translation below – if you wish, to read it in your synagogue on Wednesday morning.   Or just to read it   -- aloud! --  amidst your friends, your co-workers, your family.

And even more, I encourage you to watch "Isaiah Lives!" a video that combines my translation set in the midst of extraordinary chant and music by Cantor Abbe Lyons and Will Fudeman,  art work by Michael Bogdanow, and scenes from a world in turmoil and the world of calm. These sounds and pictures enormously enrich the text.

To see the video, please click to --

Isaiah breaks into the official liturgy of Yom Kippur

The Prophetic Reading for the Fast of Yom Kippur,

Isaiah 57:14-58:14

Blessing before the Haftarah:

Blessed are You, YyyyHhhhWwwwHhhh,

The Interwoven Breath of Life,

Who in every generation

Breathes prophetic truth

Through the throats of human beings --

As we blow outcry

Through the Great Ram’s Horn. (Ameyn)


And God said: Open up, open up, Clear a path! Clear away all obstacles From the path of My People! For so says the One Who high aloft forever dwells, Whose Name is Holy:

I dwell on high, in holiness, And therefore with the lowly and humiliated, To breathe new breath into the humble, To give new heart to the broken-hearted.

For your sin of greed Through My Hurricane of Breath YyyyHhhhWwwwHhhh I smashed you. Worse: I hid My face, withheld My Breath.

Yet I will not do battle against you forever, I will not be angry with you forever. From Me comes the breath that floats out to make all worlds. I breathe the breath of life, I am the Breath of Life.

When you wander off the path as your own heart, wayward, takes you. I see the path you need —— and I will heal you. I will guide and comfort you With words of courage and of consolation For those who mourn among you. Peace, peace … shalom, shalom!… to those who are far and near, Says the Breath-of-Life —- And I will heal you.

But the wicked are like a troubled sea Which cannot rest, Whose waters toss up mire and mud. There is no peace, said my God, For the wicked.

Cry out aloud, don’t hold back, Lift up your voice like the shofar! Tell My people what they are doing wrong, Tell those who call themselves the “House of Jacob” their misdeeds. For day after day they go out searching for Me, They take some kind of pleasure in getting to know My ways —- As if they were a people that actually did righteous deeds And never ignored the just rulings of their God.

They keep asking Me for the rules of justice As if they would take delight in being close to God.

They say: “Why is it that we have fasted, and You don’t see our suffering? We press down our egos —- but You don’t pay attention!”

Look! On the very day you fast, you keep scrabbling for wealth; On the very day you fast, you keep oppressing all your workers.

Look! You fast in strife and contention. You strike with a wicked fist.

You are not fasting today in such a way As to make your voices heard on high. Is that the kind of fast that I desire? Is that really a day for people to “press down their egos”?

Am I commanding you to droop your heads like bulrushes

And lie around in sackcloth and ashes?

Is that what you call a fast day,

The kind of day that the God of the Burning Bush would wish?


This is the fast that I desire:

Break off the handcuffs that oppressive power

Locks upon its prisoners!

Untie the ropes of the yoke!

Let the oppressed go free,

And break off every yoke!

Share your bread with the hungry.

Bring the poor, the outcasts, to your home.

When you see them naked, clothe them;

They are your flesh and blood;

Don’t hide yourself from them!

Then your light will burst through like the dawn;

Then when you need healing it will spring up quickly;

Then your own righteousness will march ahead to guard you.

And a radiance from YHWH will reach out behind to guard you.

Then, when you cry out, YHWH/ the Breath of Life will answer;

Then, when you call, God will say: “Here I am!”

If you banish the yoke from your midst,

If you rid yourself of scornful finger-pointing

And words of contempt;

If you open up your life-experience to the hungry

And soothe the life that has been trampled under foot,

Then even in darkness your light will shine out

And your moments of gloom turn bright as noonday.

Then the InterBreath of Life will always be your guide,

Will make your breathing easy when your mouth and throat are  parched --

And strengthen your bones when they are weary.

Then you shall be like a garden given water,

Like a wellspring whose waters never fail.

Those who spring from you shall rebuild the ancient ruins

And you shall lay foundations for the coming generations.

You shall be called “Those who mend torn places,”

You shall be called “Those who build lanes to live in.”

If you refrain from trampling My Sabbatical time

And from being busy-busy

On My restful day and in the fuller rhythm --

Through My year of releasing Earth from overwork;

If you will not only call these times of Pause delightful

But also turn far from your usual way

And set aside your driven-work and chatter

To be yourselves the rays by which God’s Holiness

Can turn this world into a radiant joy —-

Then indeed you will find delight in YHWH.

Then —- when you feed others —- I will let you eat your fill.

For then —- when you have joined the lowly —-

I will set you all with Me, in the Majesty of Nurture

Astride the heights of Earth.

Now! For this word comes from the Mouth that Breathes all life.


In addition to the explicit content of the Haftarah, there are two important aspects of its form:

Isaiah proclaims that he is interrupting and disrupting the conventional flow of the Yom Kippur liturgy. He sees and says that “Even in the day you fast, you lift your fists in violence” – against his outcry.

He begins with a “high” that turns out to be a fake, then plunges into the depths of the oppressed and humiliated, calls for solidarity with them, and then as people do join in that solidarity celebrates a true “high” of exaltation for the whole society.

On the High Holy Days we realize that we do not know who in the next year will fruitfully live, who will sorrowfully die. And we call ourselves to account: that in three ways we can make more gentle whatever our fate will be: tfilah, tshuvah, and tzedakah.

That is, by deep and heart-felt prayer; by atoning for our misdeeds --turning from them and toward “at-one-ment” with the Breath of Life, the whole human community, and all our wounded Earth; and by giving gifts of financial help to those who are pursuing eco-social justice.

In that spirit, we ask you to help support the work of The Shalom Center, by clicking on the “Donate” button in the left margin.

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Wellsprings of Life: Hagar & Rosh Hashanah

Hagar weeps as her son Ishmael apprpaches death from thirst

On the first day of Rosh Hashanah, the traditional Jewish Torah-reading is Genesis  21. In it, Abraham’s second wife Hagar and his first son Ishmael are sent forth from Abraham’s family, with a leather-skin of water that is not enough to meet their needs in the dry wilderness.   In extremis, Hagar gently lays Ishmael beneath a tree and begins to weep as she fears his death.   (The Torah uses the word Tashlich  for this laying-down, teaching us that in the Rosh Hashanah ceremony of Tashlich we are not casting our misdeeds away into the flowing water, but seeking to transform their energies for the sake of Life, as Hagar did.)   Then, says the Torah,  Hagar’s eyes are opened, and she saw the wellspring that she names “Be¹er Lachai Roi, The Wellspring of the Living ONE Who Sees Me."   It saves their lives.

As I try to see this story, it seems to me that when Hagar’s eyes were opened, her tears poured forth so fully that she herself created the wellspring.   Today, all around the world we face the death of trees and the dearth of water, the deaths of many other life-forms and millions of our own Ishmaels.   Many parts of Earth are becoming as scarce of water as was the ancient Middle East. As our planet heats and scorches, our Mother Earth is parched and can no longer pour forth from her breasts the pure water that nurtures and sustains us.   May our own tears for Mother Earth pour forth to water the wellsprings of new life. May we open our eyes, and act!  -- act out of seeing the Living ONE Who Sees Us.

 May we pour forth the tears that make healing action possible!

And as Mother Hagar needed nourishment, so do those of us who draw on flowing Spirit to do the work of healing Mother Earth. Please click on the “Donate” banner on he Left margin, to pour forth as well the money that is also necessary if we are to make healing action possible.


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Climate-Crisis YOM KIPPUR: Fast with Abe Lincoln at his Memorial

Sorrowful Lincoln at the Memorial

Atonement and At-One-ment: Sundown to Sundown--September 22nd & 23rd

Yom Kippur at the Lincoln Memorial:

Sponsored by The Shalom Center

 Yom Kippur is the day of both Atonement and At-One-ment.  At this moment in history we humans are in need of atonement for the ways in which we have desecrated the Earth. This desecration is the result of our lack of At-One-ment – our separation from all life -- our separation of ourselves from the Earth of which we are in truth an interwoven thread.

This year Yom Kippur occurs immediately before Pope Francis’s unprecedented address to a joint session of Congress.  We offer this Yom Kippur service at the Lincoln Memorial as an invitation for our Jewish community, along with people of all faiths, to come together, acknowledging our shared need for atonement. And we will gather as one of a number of faith-based events planned for that week in support of Pope Francis' response -- the encyclical Laudato Si -- to the climate crisis and its roots in world-wide social crisis.

At the Lincoln Memorial we see the image of a sorrowful leader who mght well be fasting with us today in atonement for our damage to the Earth and to many human communities, in atonement for our subservience to great corporations as oblivious in their cruelty as the slaveholders he faced. And who turned his sorrow into action, into transformation. Into At-One-ment.

The Memorial enshrines and honors not Lincoln alone but also the millions of Americans who have gathered there to stand for the dignity of every person. It is the pre-eminent American symbol of our collective responsibility to work for freedom and democracy for all people. “with malice toward none, with charity for all, with firmness in the right as God gives us to see the right.”

The schedule for our service:

Kol Nidre -- 6:30 to 8:30 pm, Sept 22 Morning Services -- 10 am to 1:30 pm, Sept 23 Ne'ilah  -- 5 to 7:40 pm Sept 23, concluding with the blowing of the shofar and leading to an interfaith vigil. (THIS SERVICE WILL BE AT JOHN MARSHALL PLACE PARK at 4TH AND C STREETS NW.)

While drawing upon the structure of the traditional Yom Kippur liturgy, we intend to focus our worship experience with more Chanting, and Reflective Spiritual Exercises; and we will invite other faith traditions to participate during the day, asking them to bring their prayers of atonement.  We will move towards prayers and feelings of At-One-ment with all that is.

This invitation to other people of faith is an acknowledgement that we share a worldview about responsibility to the interwoven life of Earth, even while we understand this commitment may be  rooted in specific teachings that are especially sacred to Judaism, or to Catholicism, or Islam, or to any one tradition.

In that spirit and to make clear our sharing, we have placed on this page, our Home Page, three statements that, out of three different traditions, come to the same conclusions: the full text of the Pope's Laudato Si, the   Rabbinic Letter on the Climate Crisis  now signed by more than 400 rabbis from every stream of Judaism; and the Islamic Declaration on Global Climate Change, set forth by leading Muslim spiritual teachers from around the world.

It is critical that we now act together, entering into shared atonement for what has occurred,  into prayer for the future of all life, and into commitment to act in the spirit of AT-ONE-MENT.

  After the traditional afternoon break in Yom Kippur services we will reconvene and continue our liturgy at 5:00.

We will conclude the Yom Kippur liturgy, as we traditionally do, with the long shofar blast as three stars appear in the sky – a fitting affirmation that our lives are interconnected with the movement of the universe.

At 7:30 Wednesday evening, as Yom Kippur is ending, there will be a multi-faith vigil called to usher in the Pope’s address the next day. At that point, we will welcome others and transition into a multi-faith service.

We will be joined in “breaking our fast” by people of faith who have been fasting for as long as ten days near the White House calling attention to the need to act for the sake of all life.

Please be aware:

Yom Kippur is a day of fasting and it is not appropriate to publicly eat or drink during the day.  Jewish tradition is clear that in cases of serious threats to health, the protection of life transcends even this most solemn fast. If you need to eat or drink during this service, we ask that you do so away from the congregation. Many people will wear white clothing to signify our intention to purify our souls and our lives. You are encouraged to:

Invite friends, family and colleagues who may want to join us for any or part of Yom Kippur. Bring a chair or a cushion, so that you may be more comfortable. Bring food for yourself for the Break Fast. Most important, remember it is a sacred and holy moment in time, in our hearts and spirits – and so we ask that you join us with this awareness.

  Please visit our Facebook page "Yom Kippur 2015 at the Lincoln Memorial, Washington DC" by clicking to <> and let us know if you will be joining us Share this invitation with your friends and encourage them to come.

Whether you can join us at the Lincoln Memorial or not, if you want to support this and our related work to bring a moral, religious, and spiritual dimension to the active healing of our Earth, please click on the "Donate" button in the left margin of this page.


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