Reb Arthur's Latest Thoughts




In late October, The Shalom Center began organizing a Rabbinic Statement to respond to the crisis in North Dakota over a dangerous oil pipe-line and the efforts of several Native Nations to stop it. By the morning of November 28, more than 300 Rabbis and about 80 other Jewish spiritual leaders had signed the statement.

Why did we decide to do this? Because Torah speaks to the crucial importance of protecting the Earth and seeking eco-social justice. And -- even more urgently  -- life and death are now  at stake, as prayerful Native gatherings are violently attacked. You can see this clearly in these two photos -- one of the peaceful, prayerful march of the Water-Protectors; the other, of the police response.




Meanwhile, a Jewish protest against a Philadelphia bank that has invested in the Dakota Oil Pipe Line resulted Wednesday in nine arrests. About fifteen rabbis and rabbinical students, with sixty other Jewish activists, held a "Water is Life" ceremony at the bank to celebrate the New Moon  that began the month of Cheshvan. The protest forced the bank to close its doors, after nine protesters had been able to get inside and then were arrested. (See photo.)


And one Rabbi, Linda Holtzman of Philadelphia, has been arrested at Standing Rock, North Dakota, as part of a multireligious demonstration of support for the Native Water-Protectors. 


Why is this happening? The Torah in many ways embodies the spiritual experience of an indigenous people ---  shepherds and farmers in the ancient Land of Israel -- with a sense that the Earth itself is sacred. So it is no surprise that today, in the midst of a global crisis endangering the Earth, some Jews respond with special caring to an indigenous People -- the Native American Nations -- who are struggling to protect our Earth, our water, against rapacious Corporate Carbon Pharaohs that are bringing modern plagues upon the Earth.

If you are a Rabbi, Cantor, Rabbinic Pastor, Chaplain, Kohenet, or Rabbinic or Cantorial student, Jewish musician, artist, writer, professor, or other form of spiritual leader and wish to join in signing the Rabbinic  Statement, you can click to




 We are living in the midst of a profound spiritual crisis in American society, expressed in the current election campaign and in many other forms as well.

 One of the most poignant is the nonviolent protest in North Dakota, led by people of the First Nations, against the imposition of the oil-bearing Dakota Access Pipeline upon the sacred ancestral lands of the Sioux Nation. The pipeline is desecrating their graves, threatening to poison the water of the Missouri River, and endangering the entire web of life of Mother Earth by increasing the burning of fossil fuels.

 Already hundreds of representatives from many of the First Nations living in the United States, gathered for the first time in history beyond all previous divisions and alliances, together with growing numbers of other Americans and of indigenous peoples from other countries, have gathered to face this onslaught with prayerful nonviolent resistance. 

 Yet as they pray, police with rifles loaded and lifted threaten to use deadly force to impose this destructive pipeline on the region, on the nation, and on the Earth.

As spiritual leaders and teachers of the Jewish people, we affirm Torah’s commitment to protect the Earth from which the human race was born (Gen 2: 7) and which we are commanded to allow to rest in rhythmic celebration of the Creator (Lev. 25: 1-12, 23).

Indeed, Torah adds that if we block this rhythmic rest, the exhausted earth will erupt against us (Lev 26:  34-35, 43). These commands and warnings were rooted in our ancestors’ deep experience of the sacred unity of all life; they are confirmed by scientists today.

And already in higher rates of asthma and cancer where coal, oil, and fracked unnatural gas are extracted, refined, and burned; in unprecedented floods and droughts and superstorms all around the planet – we are seeing these ancient prophecies and modern scientific predictions come to life.

On April 4, 1967, Dr. Martin Luther King and Rabbi Abraham Joshua Heschel stood together in Riverside Church in New York City. Dr. King spoke out not only against the Vietnam War but even more deeply against what he called the deadly triplets afflicting America --  racism, militarism, and materialism.  And he called for a commitment to nonviolent activism to bring about a “revolution in values” for America.

In the Dakota confrontation, all three of those triplets have borne monstrous offspring in one clarifying moment:

Corporate greed has in this case taken the “materialism” triplet to its extreme; the armed police have brought militarism home; the trampling on Native rights and needs echoes the earliest racism of our past.

For all these reasons, we urgently call on President Obama as Commander-in-Chief of the Army Corps of Engineers to firmly and clearly prohibit the Dakota Access Pipeline from encroaching on the Missouri River, and we urge all state and federal agencies to affirm and respect the role of the Native communities in defending the weave of life upon the continent we know as North America, and they have for centuries called Turtle Island.

And we call on Jewish communities and their leaders throughout our country to speak out in congregations and publicly, to gather in prayerful vigils in our own communities, and to assist the Lakota protest as it moves into a stern Dakota winter by sending money to buy clothing, food, and other supplies for a lengthy steadfast stay.  Please send your gifts by clicking here: <>

We encourage our communities to call North Dakota Governor Jack Dalrymple at 701-328-2200 to leave a message stating your opposition to the Dakota Access Pipeline; to call the White House at (202) 456-1111 or (202) 456-1414 to tell President Obama to rescind the Army Corps of Engineers’ permit for the Dakota Access Pipeline.; and to call the Army Corps of Engineers (202) 761-5903 -- and demand that they rescind the permit.

In his Riverside speech, Dr. King lifted up “the fierce urgency  of Now.” And in our lives today, facing both a spiritual crisis in America and a world-wide spiritual crisis in the relationship between adam and adamah, humanity and Earth, the urgency of Now is far more fierce.

Initiating Signers [All affiliations are noted for identification only; all signers are signing as individuals]: 

Rabbi Ellen Bernstein  (Founder, Shomrei Adamah)

Rabbi Denise L. Eger (President, Central Conference of American Rabbis)

Rabbi Everett Gendler (Emeritus, Phillips Academy, Andover)

 Rabbi Arthur Green (Rector, Rabbinical School of Hebrew College)

Rabbi Yitz Greenberg (Founder & President Emeritus, CLAL)

Rabbi Jill Hammer (Co-founder, Kohenet)

Rabbi Jill Jacobs (Executive Director, T’ruah: The Rabbinic Call for Human Rights)

Rabbi Raachel Jurovics (President, Ohalah: Rabbinic Association for Jewish Renewal)

Rabbi Peter Knobel  (Past President , Central Conference of American Rabbis)

 Rabbi Mordechai Liebling (Director, Social Justice Organizing Program, ,Reconstructionist Rabbinical College)

Rabbi Ellen Lippmann (Kolot Chayeinu, Brooklyn)

Rabbi Julie Schonfeld (Executive Vice President , Rabbinical Assembly)

Rabbi Lawrence Troster (Kesher Israel Congregation, West Chester, PA)

Rabbi Arthur Waskow (Director, The Shalom Center) Rabbi Deborah Waxman (President, Reconstructionist Rabbinical College)

Rabbi Elyse Wechterman (Executive Director, Reconstructionist Rabbinical Association)

Rabbi Shmuly Yanklowitz  (President & Dean of Valley Beit Midrash)

As of the morning of November 28,  381 more signers have joined these 17 Initiating Signers, and the numbers are growing.


If you are a Rabbi, Cantor, Rabbinic Pastor, Chaplain, Kohenet, or Rabbinic or Cantorial student, Jewish musician, artist, writer, professor, or other form of spiritual leader and wish to join in signing the Rabbinic  Statement, you can click to



 The names of the additonal 291 Rabbis and 42 other spiritual leaders of the Jewish people  ae signed below  -- click on "Read more" to see them.

Rabbi Rachel Ackerman- Washington, DC
Rabbi Alison Adler- Beverly, MA
Rabbi Adina Allen- Berkeley, CA
Rabbi Katy Allen- Wayland, MA
Rabbi Alana Alpert- Detroit, MI
Rabbi Nelly Altenburger- Danbury, CT
Rabbi Tsurah August- Philadelphia, PA
Rabbi Guy Austrian- New York, NY
Rabbi Ethan Bair- Reno, NV
Rabbi Justus Baird- New York, NY
Rabbi Rachel Barenblat- Williamstown, MA
Rabbi Benjamin Barnett- Corvallis, OR
Rabbi David Basior- Seattle, WA
Rabbi Eliot Baskin- Greenwood Vlg, CO
Rabbi Micah Becker-Klein- Hockessin, DE
Rabbi Lisa Bellows- Glenview, IL
Rabbi Marci Bellows- Chester, CT
Rabbi James Bennett- Saint Louis, MO
Rabbi Philip Bentley- Hendersonville, NC
Rabbi Arlene Berger- Rockville, MD
Rabbi Joseph Berman- Silver Spring, MD
Rabbi Marjorie Berman- Clarks Summit, PA
Rabbi Phyllis Berman- Philadelphia, PA
Rabbi Leila Gal Berner- Rockville, MD
Rabbi Shmuel Birnham- Vancouver, BC
Rabbi Marc S Blumenthal- Long Beach, CA
Rabbi Rena Blumenthal- New Paltz, NY
Rabbi Neil Blumofe- Austin, TX
Rabbi Elizabeth Bolton- ON, Canada
Rabbi Stephen Booth-Nadav- Denver, CO
Rabbi Anne Brener- Los Angeles, CA
Rabbi Caryn Broitman- Vineyard Haven, MA
Rabbi Daniel Bronstein- Brooklyn, NY
Rabbi Deborah Bronstein- Boulder, CO
Rabbi Samuel Broude- Oakland, CA
Rabbi Sharon Brous- Los Angeles, CA
Rabbi Rachel Brown- Greensboro, NC
Rabbi Simcha Daniel Burstyn- Kibbutz Lotan, Israel
Rabbi Meredith Cahn- Petaluma, CA
Rabbi Nina Cardin- Baltimore, MD
Rabbi Kerry Chaplin- Brooklyn, NY
Rabbi Paul Citrin- Albuquerque, NM
Rabbi Ayelet Cohen- New York, NY
Rabbi Debrah Cohen- Philadelphia, PA
Rabbi Howard Cohen- Bennington, VT
Rabbi Tamara Cohen- Philadelphia, PA
Rabbi Shahar Colt- Watertown, CT
Rabbi Mike Comins- Los Angeles, CA
Rabbi Shoshanah Conover- Chicago, IL
Rabbi Mychal Copeland- Mountain view, CA
Rabbi Gabriel Cousens, M.D.- Patagonia., AZ
Rabbi Rachel Cowan- New York, NY
Rabbi Meryl Crean- Glenside, PA
Rabbi Robin Damsky- Melrose Park, IL
Rabbi Julie Danan- Pleasantville, NY
Rabbi Faith Joy Dantowitz- Millburn, NJ
Rabbi Getzel Davis- Cambridge, MA
Rabbi Shoshanah Devorah- Ukiah, CA
Rabbi Robert Dobrusin- Ann Arbor, MI
Rabbi Judith Edelstein- New York, NY
Rabbi Laurence Edwards- Chicago, IL
Rabbi Amy Eilberg- Los Altos, CA
Rabbi Mark Elber- Fall River, MA
Rabbi Susan Elkodsi- Trumbull, CT
Rabbi Diane Elliot- El Sobrante, CA
Rabbi Barat Ellman- Brooklyn, NY
Rabbi Sue Levi Elwell- Philadelphia, PA
Rabbi Andrew Ettin- Pfafftown, NC
Rabbi David Fainsilber- Morrisville, VT
Rabbi Ted Falcon- Seattle, WA
Rabbi Susan Falk- Princeton, NJ
Rabbi Charles Familant- Menlo Park, CA
Rabbi Charles Feinberg- Washington, DC
Rabbi Fern Feldman- Santa Cruz, CA
Rabbi Daniel Fellman- Syracuse, NY
Rabbi Brian Fink- New York, NY
Rabbi Tirzah Firestone- Boulder, CO
Rabbi Adam Fisher- Port Jefferson Station, NY
Rabbi Nancy Flam- Northampton, MA
Rabbi Ari Lev Fornari- Philadelphia, PA
Rabbi Dayle Friedman- Philadelphia, PA
Rabbi Stacy Friedman- San Rafael, CA
Rabbi Pamela Frydman- Beverly Hills, CA
Rabbi Gordon Fuller- Columbia, MD
Rabbi Jack Gabriel- Fort Collins, CO
Rabbi Rachel Gartner- Washington, DC
Rabbi Ruth Gelfarb- Boulder, CO
Rabbi Laura Geller- Los Angelels, CA
Rabbi Elihu Gevirtz- Santa Barbara, CA
Rabbi Elliot Ginsburg- Ann Arbor, MI
Rabbi Gordon Gladstone, D.D.- Springfield, NJ
Rabbi Ilan Glazer- Memphis, TN
Rabbi Bob Gluck- Albany, NY
Rabbi Shefa Gold- Jemez Springs, NM
Rabbi Aviva Goldberg- Toronto, ON
Rabbi Elisa Goldberg- Philadelphia, PA
Rabbi Dan Goldblatt- Danville, CA
Rabbi Rachel Goldenberg- Forest Hills, NY
Rabbi Yosef Goldman- Philadelphia, PA
Rabbi Andrea Goldstein- Saint Louis, MO
Rabbi Justin Goldstein- Asheville, NC
Rabbi Lisa Goldstein- New York, NY
Rabbi Meir Goldstein- Burlington, NC
Rabbi Seth Goldstein- Olympia, WA
Rabbi Daniel Goodman- Bronx, NY
Rabbi Maralee Gordon- Woodstock, IL
Rabbi Lynn Gottlieb- Berkeley, CA
Rabbi mel Gottlieb- los angeles, CA
Rabbi Sarah Grafstein- Scottsdale, AZ
Rabbi Rachel Grant Meyer- Brooklyn, NY
Rabbi Julie Greenberg- Phila, PA
Rabbi David Greenstein- Montclair, NJ
Rabbi Tamar Grimm- Mendota Heights, MN
Rabbi Rebekah Gronowski- Edinburgh, ELN United Kingdom
Rabbi Nadya Gross- Erie, CO
Rabbi Victor Gross- Erie, CO
Rabbi Andrew Hahn- High Falls, NY
Rabbi Laurie Hahn Tapper- Redwood City, CA
Rabbi Kevin Hale- Leeds, MA
Rabbi Edwin Harris- Playa Vista, CA
Rabbi Rachel Hertzman- Montclair, NJ
Rabbi Lizzi Heydemann- Chicago, IL
Rabbi Jay Heyman- Seattle, WA
Rabbi Erin Hirsh- Glenside, PA
Rabbi Cynthia Hoffman- Fremont, CA
Rabbi Heidi Hoover- Brooklyn, NY
Rabbi Mark Hurvitz- New York, NY
Rabbi Naomi Hyman- Easton, MD
Rabbi T'mimah Ickovits- Santa Monica, CA
Rabbi Shaya Isenberg- Gainesville, FL
Rabbi Margie Jacobs- Berkeley, CA
Rabbi Josh Jacobs-Velde- Sebastopol, CA
Rabbi Burt Jacobson- El Sobrante, CA
Rabbi Marisa Elana James- New York, NY
Rabbi Beth Janus- Philadelphia, PA
Rabbi Randy Kafka- Stoughton, MA
Rabbi Rachel Kahn-Troster- Teaneck, NJ
Rabbi David Kaiman- Gainesville, FL
Rabbi David Kalb- Bronx, NY
Rabbi Elana Kanter- Scottsdale, AZ
Rabbi Emily Aviva Kapor-Mater- Seattle, WA
Rabbi Molly Karp- New City, NY
Rabbi Nancy Kasten- Dallas, TX
Rabbi Peg Kershenbaum- New City, NY
Rabbi Emma Kippley-Ogman- St. Paul, MN
Rabbi Daniel Kirzane- Overland Park, KS
Rabbi Noah Kitty- Wilton Manors, FL
Rabbi David Klatzker- Cranford, NJ
Rabbi Lori Klein- Capitola, CA
Rabbi Malkah Binah Klein- Philadelphia, PA
Rabbi Margie Klein Ronkin- Jamaica Plain, MA
Rabbi Sharon Kleinbaum- New York, NY
Rabbi David L Kline- Brooklyn, NY
Rabbi Marc Kline- Tinton Falls, NJ
Rabbi Myriam Klotz- New York, NY
Rabbi Rachel Kobrin- Philadelphia, PA
Rabbi Debra Kolodny- Portland, OR
Rabbi Jamie Korngold- Boulder, CO
Rabbi David Kosak- Portland, OR
Rabbi Raquel Kosovske- Northampton, MA
Rabbi Michael Kramer- Hockessin, DE
Rabbi Barry Krieger- greenland, NH
Rabbi Suri Krieger- Westborough, MA
Rabbi Paul Kurland- Nanuet, NY
Rabbi Rebecca Kushner- Iowa City, IA
Rabbi Hannah Laner- Nederland, CO
Rabbi Benay Lappe- Skokie, IL
Rabbi Amichai Lau-Lavie- New York, NY
Rabbi Adam Lavitt- Philadelphia, PA
Rabbi Allan Lehmann- Newton, MA
Rabbi Darby Leigh- Waban, MA
Rabbi David Leipziger Teva- East Hampton, CT
Rabbi Michael Lerner- Berkeley, CA
Rabbi Joshua Levine Grater- Pasadena, CA
Rabbi Chai Levy- Albany, CA
Rabbi Annie Lewis- Philadelphia, PA
Rabbi Rebecca Lillian- Chicago, IL
Rabbi Andrea D. Lobel- Ottawa, ON
Rabbi Amy Loewenthal- Keene, NH
Rabbi Alan Londy- Kansas City, MO
Rabbi Emily Losben-Ostrov- Erie, PA
Rabbi Janet Madden PhD- Santa Monica, CA
Rabbi Chaim Mahgel- Berkeley, CA
Rabbi Anna Maranta- Ottawa, ON
Rabbi Paula Marcus- Aptos, CA
Rabbi Marc Margolius- New York, NY
Rabbi Bonnie Margulis- Madison, WI
Rabbi Jeffrey Marker- Brooklyn, NY
Rabbi Jessica Marshall- Everett, WA
Rabbi Nathan Martin- Philadelphia, PA
Rabbi José Rolando Matalon- New York, NY
Rabbi Monique Mayer- Port Talbot, WGM United Kingdom
Rabbi Ariel Mayse- West Newton, MA
Rabbi Batsheva Meiri- Weaverville, NC
Rabbi Rim Meirowitz- Peabody, MA
Rabbi Lev Meirowitz Nelson- New York, NY
Rabbi Abby Michaleski- Voorhees, NJ
Rabbi Diana Miller- Lambertville, NJ
Rabbi Tamara Miller- Washington, DC
Rabbi David Mivasair- Vancouver, BC Canada
Rabbi Lee Moore- Kent, OH
Rabbi Linda Motzkin- Gansevoort, NY
Rabbi Dev Noily- Piedmont, CA
Rabbi Leah novick- Carmel, CA
Rabbi David Oler- Deerfield, IL
Rabbi Laura Owens- Los Angeles, CA
Rabbi Shuli Passow- new york, NY
Rabbi Nina Perlmutter- Chino Valley, AZ
Rabbi Julie Pfau- Philadelphia, PA
Rabbi Robin Podolsky- Los Angeles, CA
Rabbi James Ponet- New Haven, CT
Rabbi Marcia Prager- Philadelphia, PA
Rabbi Jonah Rank- Syosset, NY
Rabbi Joshua Ratner- Woodbridge, CT
Rabbi Yaakov 'Trek' Reef- Damascus, VA
Rabbi Victor Reinstein- Jamaica Plain, MA
Rabbi Shayna Rhodes- Newton, MA
Rabbi Yair Robinson- Wilmington, DE
Rabbi D'vorah Rose- San Mateo, CA
Rabbi Ariella Rosen- Merion Station, PA
Rabbi Brant Rosen- Evanston, IL
Rabbi Elana Rosen-Brown- San Rafael, CA
Rabbi Harry Roth- Los Angeles, CA
Rabbi Jonathan Rubenstein- Gansevoort, NY
Rabbi Ruhi Sophia Rubenstein- Eugene, OR
Rabbi Danya Ruttenberg- Evanston, IL
Rabbi David Saltzman- Boonton, NJ
Rabbi Regina Sandler-Phillips- Brooklyn, NY
Rabbi Eva Sax-Bolder- New York, NY
Rabbi Fred Scherlinder Dobb- Washington, DC
Rabbi SaraLeya Schley- Berkeley, CA
Rabbi Chaim Schneider- Santa Cruz, CA
Rabbi Dr Leslie Schotz- West Islip, NY
Rabbi Neil Schuman- Plainview, NY
Rabbi Allen Secher- Whitefish, MT
Rabbi Judith Seid- Pleasanton, CA
Rabbi Jonathan Seidel- Eugene, OR
Rabbi David Seidenberg- Northampton, MA
Rabbi Elyse Seidner-Joseph- West Chester, PA
Rabbi Ahud Sela- Granada Hills, CA
Rabbi Gerald Serotta- Chevy Chase, MD
Rabbi Drorah Setel- Rochester, NY
Rabbi Lori Shaller- Oak Bluffs, MA
Rabbi Randy Sheinberg- New Hyde Park, NY
Rabbi Alexandria Shuval Weiner- Roswell, GA
Rabbi Becky Silverstein- Los Angeles, CA
Rabbi Jonathan Slater- Hastings-on-Hudson, NY
Rabbi Ruth Sohn- Los Angeles, CA
Rabbi Felicia Sol- New York, NY
Rabbi Eric Solomon- Raleigh, NC
Rabbi Marc Soloway- Boulder, CO
Rabbi Robin Sparr- Natick, MA
Rabbi Toba Spitzer- Waltham, MA
Rabbi Jacob Staub- Philadelphia, PA
Rabbi Adam Stein- Vancouver, BC
Rabbi Margot Stein- Bala Cynwyd, PA
Rabbi Naomi Steinberg- Carlotta, CA
Rabbi Oren Steinitz- Elmira, NY
Rabbi Kaya Stern-Kaufman- Leominster, MA
Rabbi Jeffrey Stiffman- Olivette, MO
Rabbi Danielle Stillman- Philadelphia, PA
Rabbi Ariel Stone- Portland, OR
Rabbi Jeff Sultar- Philadelphia, PA
Rabbi Alana Suskin- Rockville, MD
Rabbi Karen Sussan- Suffern, NY
Rabbi Gerald Sussman- Staten Island, NY
Rabbi Louis Sutker- Victoria, BC Canada
Rabbi Robert Tabak- Melrose Park, PA
Rabbi Susan Talve- St. Louis, MO
Rabbi Elliott Tepperman- Montclair, NJ
Rabbi David Teutsch- Philadelphia, PA
Rabbi Shoshanah Tornberg- Lafayette Hill, PA
Rabbi Julia Vaughns- Ashland, OR
Rabbi Stewart Vogel- Woodland Hills, CA
Rabbi Brian Walt- West Tisbury, MA
Rabbi Arthur Waskow- Philadelphia, PA
Rabbi Mira Wasserman- Narberth, PA
Rabbi Pamela Wax- Bronx, NY
Rabbi Seth Wax- Brooklyn, NY
Rabbi Ezra Weinberg- New York, NY
Rabbi Sheila Weinberg- Philadelphia, PA
Rabbi Uzi Weingarten- Brooklyn, NY
Rabbi Aaron Weininger- Minneapolis, MN
Rabbi Simkha Y Weintraub- Brooklyn, NY
Rabbi Ora Weiss- Newton Centre, MA
Rabbi Ariann Weitzman- West Orange, NJ
Rabbi Shohama Wiener- New Rochelle, NY
Rabbi Elyse Winick- Newton, MA
Rabbi Joseph Wolf- Portland, OR
Rabbi Elana Zaiman- Seattle, WA
Rabbi David Zaslow- Ashland, OR
Rabbi Shawn Zevit- Philadelphia, PA
Rabbi Simcha Zevit- Philadelphia, PA
Rabbi Jill Zimmerman- Los Angeles, CA
Rabbi Marcia Zimmerman- Minneapolis, MN
Rabbi Rain Zohav- Rockville, MD
Rabbi Yosef Zylberberg- Westerville, OH
Rabbinic Pastor Sarah Cohen- Philadelphia, PA
Rabbinic Pastor Eve Ilsen- Boulder, CO
Rabbinic Pastor Miryam Levy- Santa Fe, NM
Rabbinic Pastor Ellen Weaver- Philadelphia, PA
Rabbinic Pastor Sandra Wortzel- Tucson, AZ
Rabbinical Stude Daniel Atwood- New York, NY
Rabbinical Stude Laura Bellows- Jamaica Plain, MA
Rabbinical Stude Jessica Fisher- Cincinnati, OH
Rabbinical Stude Eliyahu Freedman- new york, NY
Rabbinical Stude Moshe Givental- Newton Center, MA
Rabbinical Stude Zelig Golden- Sebastopol, CA
Rabbinical Stude Miriam Grossman- Philadelphia, PA
Rabbinical Stude Rachmiel Gurwitz- bronx, NY
Rabbinical Stude Margo Hughes-Robinson- New York, NY
Rabbinical Stude Rory Katz- New York, NY
Rabbinical Stude Sandra Lawson- Philadelphia, PA
Rabbinical Stude Lily Nagy-Deak- Newfield, NY
Rabbinical Stude Blair Nosan- New York, NY
Rabbinical Stude Sarah Noyovitz- Newton, MA
Rabbinical Stude Louis Polisson- New York, NY
Rabbinical Stude Mackenzie Reynolds- Philadelphia, PA
Rabbinical Stude Charna Rosenholtz- Boulder, CO
Rabbinical Stude Daniel Schaefer- Jamaica Plain, MA
Rabbinical Stude Ariana Siegel- New York, NY
Rabbinical Stude Talia Stein- Somerville, MA
Rabbinical Stude Dena Trugman- Brookline, MA
Rabbinical Stude Lauren Tuchman- New York, NY
Rabbinical Stude Zoe Van Raan- Santa Fe, NM
Rabbinical Stude Josh Weisman- Jamaica Plain, MA
Rabbinical Stude Micah Weiss- Philadelphia, PA
Rabbinical Stude Nora Woods- Philadelphia, PA
Rev. Stacy Grove- Apex, NC
Rev. Bahira Sugarman- Gainesville, FL
Cantor Shayndel Adler-Eldridge- Davis, CA
Cantor Nancy Ginsberg- Owings Mills, MD
Cantor Sharon Kohn- Kansas City, MO
Cantor David Lefkowitz- New York, NY
Cantor Andrea London- Evanston, IL
Cantor Abbe Lyons- Ithaca, NY
Cantor Steve Puzarne- Sun Valley, CA
Cantor Aviva Rosenbloom- Altadena, CA
Cantor Richard Rosenfreld- Ithaca, NY
Cantor Benjie Schiller- White Plains, NY
Cantor Linds Shivers- Portland, OR
Cantor Faith SteinsnyderGurney- Mahwah, NJ
Cantor Seth Warner- St. Louis, MO
Chaplain Elizabeth J. Berger- Melville, NY
Dr. David Abram- Santa Fe, NM
Dr. Thauna Abrin- Hardwick, VT
Dr. Edward Gurowitz- Incline Village, NV
Dr. Linda Palter- Muskegon, MI
Dr. Candace Platz- Loxahatchee, FL
Dr. Louis Rothschild- Providence, RI
Dr. Bob Steinberg- Winnipeg, MB
Dr. Lori Ayela Wynters- New Paltz, NY
Hazan Shulamit Wise Fairman- Oakland, CA
Kohenet Shamirah Bechirah (Sarah Chandler)- Brooklyn, NY
Kohenet Rae Abileah- Nederland, CO
Kohenet Elsa Asher- Richmond, CA
Kohenet Ellie Barbarash- Philadelphia, PA
Kohenet Shoshana Bricklin- Philadrlphia, PA
Kohenet Ahava Lilith evershYne- Tallahassee, FL
Kohenet Nancy Handwerger- Garnet Valley, PA
Kohenet Judith bat Serakh Hollander- New York, NY
Kohenet Sharon Jaffe- Minneapolis, MN
Kohenet D'vorah K'lilah- San Francisco, CA
Kohenet Jo kent katz- florence, MA
Kohenet Yocheved Landsman- Boulder, CO
Kohenet Ketzirah Lesser- Washington, DC
Kohenet Annie Matan- Toronto, ON
Kohenet Tiana Mirapae- Montague, MA
Kohenet Nina Pick- Lee, MA
Kohenet Rachel Rose Reid- London, England
Kohenet Marni Ashirah Rothman- Berkeley, CA
Kohenet Mei Mei Miriyam Sanford- West Point, VA
Kohenet Alumah Schuster- cedarburg, WI
Kohenet Gail Tishman- Mt. Laurel, NJ
Kohenet Ariel Vegosen- berkely, CA
Maggid Andrew Gold- Las Vegas, NM
Murshid Vera De Chalambert- Palm Beach, AL
Professor Barbara Breitman- Philadelphia, PA
Professor Glenn Hartelius- Berkeley, CA
Professor Ginni Stern- Burlington, VT
Professor Sharon Wells- Summertown, TN

If you are a Rabbi, Cantor, Rabbinic Pastor, Chaplain, Kohenet, or Rabbinic or Cantoial student, Jewish musician, artist, writer, professor, or other form of spiritual leader and wish to join in signing the Rabbinic  Statement, you can click to



Site Placement: 


Jewish and Interfaith Topics: 


Where Rabbis can sign

As noted in the article, Rabbs can sign at <>.

Standing with the Lakota

Standing with the Lakota Nations, the other Rabbis and Clergy against the pipeline!



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Toward Eden: The Earth gives birth to the Human Race

Can WE turn the barren place to Eden?

In a generation when human intervention is deeply wounding the web of life on Earth and with it the patterns of human community and prosperity, we may see a new facet of the story of Eden, the Garden of Delight.

The story begins by pointing us toward the close relationship between the human race and the Earth:

"And YHWH [the Name of God that can only be pronounced by breathing with no vowels, thus "Yahhh, Breath of Life"] formed the adam [human earthling] from the adamah [humus-earth] and blew into her/his nostrils the breath of life; and the human-earthling became a living being." (Genesis 2: 7)

I have inserted these odd translations of adam and adamah in order to heighten in English the interrelationship that Torah -- indeed, the Hebrew language itself – teaches so simply. Indeed we do have in English the word "earthling" to mean "human being" and the word "humus" to mean a kind of earth, but each of them is a highly specialized word.

What "adam" and "adamah" teach is deeply different from what the word "environment" we use so often nowadays teaches. The "environment" is in the "environs" -- out there, separate from us. The very words "adam" and "adamah" are intertwined, and they should teach us not only about language but about the reality that language tries to word.

And as if the bare words might still not be enough to teach us, the Torah then explicitly says that we were deeply intertwined at the earthy birthing of the human race.

Notice that in moving from earthiness to humanness, the human lost the "ah" -- a breath-sound --- at the end of Adamah, and then received from God a more conscious independent breathing.

This replicates the process of each human birth – indeed, each mammal's birth -- in which at first the fetus has an unconscious gift of breath from Mother through the placenta; loses this breath as s/he is born; and regains a separate, more conscious breath -- for humans, often by a tap from an attending adult.

What we know from our own experience in every individual birth, says Torah, we should understand is true about our species' origins and our continuing relationship with Mother Earth.

And Torah proceeds to the story of Eden, which this year will be read on October 29.

God – the Truth and Reality of life -- says to the human couple who together make up the human race: "Here there is overflowing abundance. Eat of it, of every tree of the Garden, in joy! – But you must also learn self-restraint. Do not gobble up all this abundance. The fruit of one tree you must not eat."

 [For the origins of these portraits of Eve and Adam and for a remarkable invitation from The Shalom Center, see the end of this essay.]

But the Humans abandon self-restraint. They eat of the one tree they have been told to leave uneaten.

And their greed ruins the abundance. So -– says God/ Reality -- they must work with the sweat pouring down their faces just to wring from the earth enough to eat, for it will give forth thorns and thistles.

Did God, or Reality, rejoice at this reminder that actions bear consequences? Hardly! God wails, "Ayekka, Where are you?" -- which rabbinic midrash understands as the first "Eicha," the word that begins the Book of Lamentations about our exile when the Temple was destroyed. The first exile was the exile of adam, humankind, from adamah, the earth.

This ancient archetypal story is the story of today. The story of the BP oil blowout in the Gulf of Mexico. The story of rapacious Big Oil desecrating the graves and poisoning the water of the Sioux Nation in North Dakota, to drive a pipeline though Native land and release more fumes of CO2 to burn our Mother Earth. Our modern Corporate Carbon Pharaohs in their greed bring Plagues upon humanity and the Earth, rejecting self-restraint: super-droughts in California and Australia and Syria and central Africa,  unheard-of floods in Pakistan and North Carolina, superstorms in the Philippines and the Jersey shore. 

Yet there are ways to redress this disaster. It happens, says the story of the Wilderness, just after the Breath of Life frees ancient Israelites from the ancient power-greedy Pharaoh.The first discovery of these runaway slaves is the Shabbat that comes with manna -- a gift from the abundant earth and a taste of rest from endless toil.  Shabbat comes as a new form of self-restraint --  filled with joy, rather than ascetic self-denial. The curse reversed. A taste of Eden once again.

In Jewish theology, Shabbat, a foretaste of the Messianic Age, is the redemptive gift that begins the annullment of the "original sin" of Eden -- the sin of abusing Mother Earth. Begins, but only begins. We still must yearn toward "yom sheh-kulo Shabbat, the day that will be wholly Shabbat" -- toward "Eden for a Grown-up Human Race," depicted in the Song of Songs, when love among human beings and between Humanity and Earth, adam and adamah, is freely flourishing.

Says Isaiah (51:3): "Vayasem midbarah k'eden v'arvatah k'gan Yahh. You turn the barren place to Eden, and the desert to a garden breathing Life."

Who is this "You"? Can it be "We"?

Only if we sow the Garden's seeds among us now, with miniature communities of Eden -- and in the same breath, breathing the Great Breath, act to free adam and adamah from domination by the Pharaohs of our day.

*** *** *** ***

The framed "portraits" of Eve and Adam in the Garden that we have presented above are paintings by  Zvi Livni , a renowned artist in the mystics' town of Safed  (Tzfat) in Northern Israel. He co-founded the famed Artists' Colony there. His paintings hang in the Brooklyn Museum, the Toronto Museum of Art, the Museum of Modern Art at Brandeis University, the Museum of Art at Yale University, and many other museums and galleries.

The originals of these paintings were presented as a wonderful gift to The Shalom Center, with the intention of helping to support our work to bring the Garden closer. We offer these paintings, fully framed, with certified venues, to our readers and members for a minimum gift to The Shalom Center of $3600 (the total for both paintings) or more if a higher offer comes in. If you are interested, please write me directly at <> with "Eve and Adam" in the subject line.


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Your words inspired me to realize that Shabbat is a day of meditation, and meditation is a return to the Garden. Many thanks from a mostly non-observant (at least in the conventional sense) Jew.

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Yom Kippur at Standing Rock, Dakota -- and Sukkot Everywhere

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[This report from the Lakota Native encampment in Standing Rock, ND, is by Rabbi Mordechai Liebling, who is director of the Social Justice Organizing Program at the  Reconstructionist Rabbinical College and a member of the Board of The Shalom Center. Below his report is a song for Sukkot with words written by Rabbi Arthur Waskow, set to a slightly modified melody by Rabbi Aryeh Hirschfield of blessed memory. The song can be seen in full and more readable size by clicking on the title of this article and then clicking on the caption "Sukkat Shalom song" just below the black bar called "Attachment." Rabbi Liebling's report follows:]

We are camped at the confluence of the Missouri and Cannonball Rivers, with high winds and sub-freezing night-time temperatures, preparing for Yom Kippur, the Day of Atonement, the holiest day in the Jewish calendar.   Why did I, a rabbi and son of Holocaust survivors, travel to the Standing Rock encampment to support Native Nations in halting the construction of the Dakota Access Pipe Line (DAPL)?

This pipeline is slated to carry Bakken Crude Shale Oil, fracked in North Dakota, beneath 200 different waterways to a refinery in Chicago.  The original plans called for it to cross under the Missouri River close to Bismarck, ND.  The local (white Euro-American) leadership objected and the Army Corps of Engineers decided to reroute it through lands sacred to the Lakota Nation.  The Nations have claimed in several law suits that the Army Corp did not go through the legally required consultation process.  The courts initially ruled in favor of the Army Corps, but the Obama administration has intervened to call for a halt in construction twenty miles on either side of the sacred grounds until the consultation process is completed.

At 2:00 AM the day after Native Peoples' experts filed maps in court showing where the sacred grounds were, the Enbridge Energy company ordered its bulldozers to cross into the legally mandated no-go area. They dug a trench right through the sacred areas that the pipeline crossed.  They have not been penalized.

The Native Peoples are defining themselves as water protectors and not as protestors.  The Missouri River provides drinking water to 18 million people. No man-made thing lasts forever, pipelines routinely leak. It is not a question of if, but of when this pipeline will leak.  They are protecting the water; their call is “Water is Life.” I have come to understand that they are fighting for all of us. They are first and foremost protecting the Earth and are on the frontline against global warming, willing to risk their lives. It would be fully consistent with American history for some Native leaders to be murdered in these actions.

Everyday at the camp there is two-hour non-violent training session. On a day that I attended there were over 50 people, mostly new arrivals from the Comanche Nation in Oklahoma.  It was repeatedly stressed that this is non-violent, peaceful action and that is under the rubric of Ceremony. The primary mode of action is going to the construction sites and praying.  Women are asked to wear long skirts, as this is ceremony, and that for those who need one there is a sewing machine and fabric available to make one.

There are about 40 teepees and hundreds of tents at Standing Rock, housing about 1500 people. Over 300 Native Nations have sent representatives at different times in this unprecedented show of unity.  Each time a delegation arrives they are invited to the main circle to share a dance and a sacred song. The challenge now is how to winterize for the brutal North Dakota winter.

Several times during Yom Kippur we collectively confess a long list of misdeeds against other. It is always we have stolen, we have lied, we have spoken slander, and the list goes on, but never “I” alone.  It acknowledges that we all make mistakes and that each of us bears responsibility. We intone throughout the day the compassionate qualities of the Divine as we pray for forgiveness for our transgressions against other people. White America has stolen, lied and spoken slander about Native Nations for over 500 years.

This year Yom Kippur is October 12 the original Columbus Day.  Christopher Columbus sailed to the West under the Vatican’s Doctrine of Discovery, which gave him the power to “capture, vanquish, and subdue the Saracens, pagans, and other enemies of Christ," to "put them into perpetual slavery," and "to take all their possessions and property.” 

After Columbus’ voyage of 2493, Pope Alexander VI further defined the Doctrine of Discovery and granted control over all non-Christian lands newly or soon to be “discovered” to the Spanish monarchy, for the purpose of converting the residents there to Christianity -- and to encourage trade.

The Discovery Doctrine became official U. S. law in 1823 when Chief Justice John Marshall cited it in writing for a unanimous court in the case of  Johnson v. McIntosh.  It enshrined in law that the nations of the Native Peoples were subject to the ultimate authority of the nation of Christendom -- in this case the United States –--  that was first to claim possession of a given region of “Indian” lands.  As recently as 2005, Justice Ruth Bader Ginsberg cited this as precedent in a majority opinion.

The original sin of White America is racism, its first victims were the Native People and it has never stopped.  By any measure they are the poorest, least educated and least healthy of any group in our country. America must atone for the ongoing genocide of our First Inhabitants, genocide is legally defined as the intentional destruction of a people and that is what the policies and practices have been intended to do.

How to atone for the pain inflicted on others that we did not directly cause, but benefit from? In Judaism the deepest form of atonement is to change our actions, next best is by doing our best to make sure that when the situation arises again we will act differently; each are accompanied by reparations for the harm we have done.  We cannot change our lives to stop benefitting from the systemic and institutional oppression of Native People.  We can act to change the situation.


[A note by Rabbi Arthur Waskow:

As we respond to Rabbi Liebling's challenge, we move past Yom Kippur and live into one of the powerful teachings of Jewish tradition for the protection of all peoples and all life-forms: the practice of building the Sukkah -- a fragile hut wth a leafy, leaky roof. It is one of the most profound remnants of the ancient Israelites living as a land-based people, like the Lakota Nation in the continent the Native Peoples call "Turtle Island" -- and like other indigenous peoples around our shared Earth today. I offer the words of this song, set to a melody by  Rabbi Aryeh Hirschfield of blessed memory, as we greet the last few days of the Festival of Fragile Huts --  Sukkot.]



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Harvesting: Help Build the Sukkah of Shalom

The Harvest festival of Sukkot begins tonight and lasts for seven days. It is named after its most prominent symbol –-  more than a symbol, an active practice: the Sukkah, a fragile hut with a leafy, leaky roof. 

What is the active practice? Traditionally, Jews slept in the sukkah for a week. Now, fewer sleep but many eat there.

I am writing you today to ask for a harvest – a Harvest of contributions to help The Shalom Center do our fragile, vulnerable, crucial work in the world.

Not just because it happens to be Harvest time. Also because we ourselves, The Shalom Center, are fragile, vulnerable, embodying the wisdom of the Sukkah.

In our earlest efforts, focused 33 years ago on the danger of the nuclear arms race becomng nuclear holocaust, we called on the wisdom of the Sukkah. This poster called together one of our earliest spiritually-rooted public actions:

The Sukkah -- your Sukkah of Shalom, The Shalom Center --  is fragile, open to wind and rain. Yet it needs to be built. No one can shelter under a tree or in a cave and call it a Sukkah. And we need you to gather the leafy roof and help us drape the wood or canvas that make our fragile walls.

You can do that by clicking on the maroon Contribute banner on the left margin of this page, and following through with the (tax-deductible) gifts that will keep the leafy roof above our heads.

It is clear the sukkah is fragile, vulnerable. What makes the sukkah crucial? One of the traditional Jewish evening prayers says, “You Who are the Breath of Life, spread over us the Sukkah of Your Shalom.”  Why a fragile, vulnerable sukkah of shalom? Would shalom not be safer in a fortress, a palace, a temple, even a sturdy house?

No, our ancient wisdom says. –-- Not despite fragility but because of it, the sukkah safeguards shalom.  A full shalom will come only when all human beings learn that we are all vulnerable. That we can only be at peace with each other not when we build Pentagons and Kremlins of power but when we fully grok that all those fortresses beckon attack.

Has that moment come? Not yet, but Sukkot beckons us toward it. That is why it is crucial. Indeed, it is understood as the festival that looks toward Messianic time, the days of Peace and Justice.

The Shalom Center is like a sukkah. We are tiny, fragile. We have a staff of two and besides the two of us, two part-time consultants who deal with glitches in our computers, website, and Email software. And yet –- or therefore!– we carry out a crucial role.

  • We have for 33 years been pioneers, a prophetic voice, in the Jewish, multireligious, and American worlds. When no one in the Jewish world was facing the danger of the nuclear arms race, we came into being to do so.
  • When few in the Jewish or other religious communities were willing to reinterpret our traditions to call for full equality for gay men and women, including the right to civil and religious same-sex marriage, we did.
  • When not a single Jewish organization would condemn the impending invasion of Iraq as ethically monstrous and practically disastrous, we did.
  • When after 9/11 there was a wave of Islamophobia, we organized the Tent of Abraham, Hagar, and Sarah, to bring Jews, Christians, and Muslims together not only for shared prayer and dialogue, but shared action.
  • When no one in the Jewish world yet dared to stand against Prime Minister Netanyahoo and AIPAC to support the diplomacy that has prevented Iranian nuclear weaponry without the self-destructive disaster of a war, we organized rabbis to support diplomacy, made our outlook known to  Members of Congress, and paved the way for other, larger Jewish organizations to do the same.

And we are still the only Jewish organization that has made the climate crisis that threatens all human civilization into the highest priority for our work. Our own work has become a crucial wellspring of thought and action as other Jewish and multifaith groups begin to take up that concern.

Now we have begun the work of making the 50th anniversary of Dr. Martin Luther King’s last year alive into “MLK + 50 — A Jubilee Year of Truth and Transformation.” Already others are following that lead.  More news to come!

 Because we are like a sukkah, we can act when larger fortresses cannot. And as we have done in the past, we can affect the larger, ponderous organizations by proving there is good sense in pioneering.

So we need your help to keep our sukkah,  your sukkah, able to keep  on being The Shalom Center, the Sukkah of Shalom.  Please click on the maroon Contribute/ Sustain banner on the left margin of this page, and follow through with the (tax-deductible) gifts that will keep the leafy roof above our heads.


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Franz Kafka, the Leopard, & Yom Kippur

There is a wonderful two-line short story by Franz Kafka, more or less like this:

“One day a leopard came stalking into the synagogue, roaring and lashing its tail.

“Three weeks later, it had become part of the liturgy.”

Our task, in every generation, every year, is to let the leopard out of the cage of liturgy.

Scary, and full of life.

For example: How do we treat the Yom Kippur prophetic reading in which Isaiah calls on the crowd not just to fast but to share their bread with the hungry, their homes with the homeless, their clothes with the naked, and then to go one huge and highly political step further and break off the handcuffs put on by wicked power?

On Yom Kippur morning, that Haftarah can be read in any of four ways.

One way is to treat it as part of “the liturgy.”  Someone chants it in a droning Hebrew or reads it in a listless English.

Or we could read it with passion, even with strong music and powerful graphics.  For my own impassioned translation and a YouTube art-and-music video of “Isaiah Lives!"  click here:


OR –--  On this coming Yom Kippur, we could let the leopard leap from the page, roaring. We could notice that Isaiah disrupted the official Yom Kippur liturgy, that he says people yelled at him and shook their fists when he broke into the pleasant Levite chanting.

Today someone could actually break through Isaiah’s words for the sake of Isaiah’s truth –- perhaps suddenly in the middle of the Haftarah shouting out a headline about a homeless old man found frozen to death on a wintry downtown street; then, a few verses later, another headline about 300 people lining up in hope of a job when the Postal Service announced three vacancies;

Or someone could read a brief paragraph (just after the verse about the handcuffs) describing how an Arizona sheriff  deliberately feeds rotted food  to immigrants he has imprisoned and forces them to work outside in 130-degree heat.  Or a paragraph about how the US government has explicitly refused to put on trial those who ordered the torture of prisoners.

OR – We could break through the cage of words altogether, and actually do what Isaiah tells us that God, the Breath of Life,  demands:

 How? First someone could read aloud these words:

"In North Dakota, the Standing Rock Sioux and hundreds of others -– the largest gathering in US history of Natives from all their many nations, plus many Americans of other communities --  have gathered to protect the sacred ancestral lands of the Sioux and the Missouri River from the proposed route of the Dakota Access Pipeline.

"Native people have gathered since last Spring to protect both the graves of their forebears from desecration and their water from poisoning, with the call that "Water is Life" -- Mayim Hayim.

"They are protecting our beloved Mother Earth for the sake of all of us, all life and future generations.

 "For the pipeline will mean still more emissions of CO2 and methane to burn our Mother Earth.

 "The encampments are peaceful, drug and alcohol free, where the elders and tribal leaders conduct daily ceremony and prayer.

 "Yet they face soldiers with rifles loaded and pointed at them as they peacefully pray.

 "They have pledged to camp all winter -- to insure that the pipeline does not get built through their tribal lands.  They need donations to purchase winter supplies, food, tipees, and other necessities."

AND THEN --  as God and Isaiah cry out to us, to feed the hungry and clothe those exposed to wintry chill, to help them face with brave nonviolence the weapons aimed at them by domineering power, come to prayer on Yom Kippur ready as the break-fast begins on Tuesday night to write a check made out to  "Standing Rock Sioux Tribe --- Pipeline Protest Donation Fund." Collect the checks and send them that very night to  Standing Rock Sioux Tribe, Attention: Donations, PO Box D, Building #1, North Standing Rock Avenue,  Fort Yates, ND 58538


Another leopard we could free: On Rosh Hashanah we read two painful stories –-  one about Abraham’s expulsion of Ishmael his son and Ishmael’s mother Hagar from Abraham’s family, into a wilderness where they were on the point of death from thirst; and the other, about Abraham preparing to put his son Isaac to death at what he thought was God’s command. For both of Abraham’s sons, at the very last moment, God intervenes –-- and both their lives are saved.

Their story does not end with bare survival. Later in the Torah (Gen 25: 7-11), on a Shabbat when many fewer people will be in synagogue to hear, we are told that after twenty years apart, Isaac and Ishmael came together to bury their dangerous father, and then Isaac went to live at Ishmael’s wellspring.

This Yom Kippur, what about lifting up and reading this passage of tshuvah and slichah, “turning” and “reconciliation”? For Yom Kippu is precisely the festival that is supposed to bring us to tshuvah and slichah.

After reading the brief passage from the Torah Scroll, what about then having members of the community pair off, one in each pair to become “Isaac” and one to become “Ishmael”?  They could have the conversation the two brothers might have had at Abraham’s graveside.

Perhaps they would find themselves discussing how we in our own families might achieve reconciliation before our relatives die. Or perhaps they would talk about their modern descendants. Could Jews and Arabs achieve reconciliation if we mourned those dead among both our peoples who have died at each others’ dangerous hands?

Still another leopard: Traditionally we read Eleh Ezkereh, “These we remember,” often called the Martyrology, about ten great Rabbis tortured to death by the Roman Empire.

What about adding martyrs of our own generations who were killed (often along with non-Jews) for upholding values that are profoundly Jewish? –-  like Schwerner, Chaney and Goodman, murdered by the KKK in Mississippi; like Ronni Karpen Moffit who along with Orlando Letelier was murdered on the streets of Washington DC by the fascist junta that overthrew an elected Government of Chile; like David “Gypsy” Chain, killed because he was trying to prevent the logging of magnificent ancient redwoods for the sake of corporate profit?

For the stories of ten such modern “martyrs,” please click to


Every year we read by rote the prayerbook’s printed list of sins or misdeeds that we promise to leave behind.

Suppose that before Kol Nidre we wrote on four little cards of different colors our own sins: on a pink card, our sins against our family; on a green card, our sins against the Earth; and so on. All unsigned. For each  Al Chet, each recitation of our sins, we would shuffle and hand out the collection of the cards of one of these colors, and then each person would call out the sin of an unknown someone else.

As the prayerbook says, “We have sinned by …” The community would see what its own failings had been this very year, without shaming any particular person. A true invitation to do tshuvah, to turn our lives around

At the end of the long day, all these cards could be collected and burned, kindling a fire to light up our path into the future, turning ourselves toward life.

Finally: At the very end of Yom Kippur, we blow and hear one last long blast upon the Shofar.

We blow our breath into the small end of this Ram’s Horn, and out of the other, larger end emerges a blast of uncanny, eerie, untuned sound –--  or a music we train ourselves to shape.

“Awake!” Awake to the radiant beauty of our Earth! Awake to the scorching that hangs over us! Awake to the hurts we have suffered, the hurts we have caused, the hurts we have seen and turned away! Awake to the loving warmth we have slept through, oblivious!

This is a metaphor for every human being. Hearing the Shofar, each one of us could turn our hearts to hearing our own self as a Shofar.

The Breath of Life, the Interbreathing of the world, blows into us. A "still, small, voice" –-- blown into our small openings of nose, of mouth, of throat.

And then comes forth from the larger opening that is our life-time a far larger sound to shape the world. Words, actions – our whole lives  --- that may be untuned, discordant  --  or a music of loving care.  The music of a loving future, calling from our children to ourselves.

To hear our own selves become a Shofar -- our own selves call out “Awake!” --  would free the Leopard from the cage of liturgy.

Indeed, all these acts would fling open the cage of “liturgy,” let the Leopard out to roar and lash Her tail, let ourselves be shaken by His passion and compassion.

If we do this when we gather, we may find when the gates are closing at the end of the long long thirsty day that we have indeed experienced the transformation Yom Kippur was intended to make happen. 



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Rosh Hashanah: New Year & Transformation-time

The Shofar: Awake! Sob! Breathe! Transform!

Rosh Hashanah – the New Year and (in another translation) the Beginning of Transformation -- begins tonight.  It comes with the glimmer of a reborn moon, the sacred seventh New Moon from the rebirth time of spring.

One of the profound practices of Rosh Hashanah is the sounding of the Shofar, the Ram’s Horn.

We blow our breath into the small end of the Shofar, and out of the other, larger end emerges a blast of uncanny, eerie, untuned sound –--  or a music we train ourselves to shape.

This is a metaphor for every human being. The Breath of Life, the Interbreathing of the world, blows into us –--  and out come breath, words, actions, lives  that may be untuned , discordant  --  or a music of  loving care.  The music of a loving future, calling from our children to ourselves.

The different notes we learn to sound out on the Shofar have different meanings.

One calls out, “Alarm!”  --  “Awake!”

Another evokes sobs of grief as we realize how far we have wandered off the path of a loving life, the hurt we have caused others and ourselves.

Still another is a series of deep breaths as we begin to heal ourselves by healing those around us.

And still another is the joyful news of Transformation. We are taught that at Sinai,  the sound of a Shofar flooded the world  as the Breath of Life breathed words and music of Transformative Teaching.  -- And we are taught that the Shofar will sound again when we enter the Messianic days of peace and justice.

 It is a Jewish custom to wish that the Year ahead, the Transformation ahead, be “good and sweet.”

I am writing to send all of us –-- all of us, whether we celebrate these particular holy days or not --– this blessing:

That the year ahead will be sweet & good for a reason:

Because the glimmers of Transformation we are seeing within us and around us grow into a glow. And that even some of the darkness we see on the path teaches us how to keep moving

And above all, the blessing that we ourselves, each of us,  take a hand in growing that light within us and around us.

Although the holy days on which we are about to embark have been enriched by layer on layer of Jewish wisdom and practice, the underlying point is universal:

Face our mistakes, our misdeeds, the ways in which we have aimed the arrows of our actions toward lives of justice, peace, and healing but have missed the mark --- and turn ourselves in a new direction that, deep within us, is the “old” direction --- love.

That goes for us as individuals and also as members of a society.  When a whole society turns in an unloving direction, we call it a systemic failure – systemic racism, systemic militarism, systemic materialism, to face the “deadly triplets” that Dr. Martin Luther King named in a speech at Riverside Church in New York City on April 4, 1967, exactly one year before his death.  (This new year we are beginning includes the April that will be the 50th anniversary of that speech; April 4, 2018, will be the 50th anniversary of his death.)

When we recite our misdeeds on these holy days, we deliberately say “We.”  “We have slandered, we have cheated, we have stolen, we have murdered.” I myself have not done all these things, but as a member of society, I have been complicit in them all.

This year, as the new year begins, we are hearing the Shofar-note of “Awake!” more deeply than for generations. We can hear the grinding, clashing sounds of a chasm in American society,  one that has been widening and sharpening for years but has been made far more visible and audible by an extraordinary election campaign.

And it is not only Americans who face that chasm, but all human communities and all the life-forms on our planet.  

So may we all, this Beginning–time, turn the Shofar-call of Alarm into the response of Transformation.

May all of us  -- Board, staff, members, friends of  The Shalom Center –-  bless each other: May the coming year be filled with goodness and the sweet taste of loving Transformations.

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From Martin Luther King + 50 to Dallas, Minneapolis, Baton Rouge –--

If there ever were a clear showing of how violence breeds violence, we have just seen it.  

The murder of police officers in Dallas was despicable.

And every murder of a Black man or woman by police is despicable.

And we will not cure the one until we cure the other.

As murders from Ferguson to Staten Island to Baton Rouge to Minneapolis gave rise to fear and rage, it was more and more likely that some few would let their rage boil over into murder.

And I can hear the cries from some politicians hovering in the air, ready to descend:  More contempt, more humiliation,  more hot lead must be poured upon the powerless. Violence breeds violence.

Black Lives Matter.  AND Blue Lives Matter.  AND Green Lives Matter.

It does not detract from the horror of police killings of Black men and women -- a form of terrorization -- to say that the killing of police officers by snipers –-  a form of terrorism – also matters.

And the choking to death of a Black person in police custody – “I Can’t Breathe!” -- grows, not lessens, in importance when Mother Earth herself is choked.

Choked in the custody of Corporate Carbon Pharaohs -- Big Oil, Big Coal, Big Unnatural Gas. When Mother Earth herself  cries out “I Can’t Breathe.”  When children plagued by asthma from coal dust and oil-refinery fumes cry out, “We Can’t Breathe!”

These forms of violence are interconnected.

Treat people with brutality and cruelty long enough, and some will respond with indiscriminate terrorism.

At some point the ethical and spiritual wisdom of all our traditions, of an Amos and a Jeremiah, a Jesus and a Buddha, a Badshah Khan and a Gandhi,  a Mary Dyer and a Martin Luther King and a John Lewis and a Sojourner Truth,  will stop convincing some who marinate in fear and curdle into rage.

We are approaching the 50th anniversary of Dr. King’s great “Riverside Church” speech against the murderous US War in Vietnam (April 4, 1967) and  then the 50th anniversary of the murder of Dr. King, our quintessential preacher of nonviolence (April 4, 1968).

The history of top-down violence by America the Powerful –-  against Africans where violence took the form of enslavement, and Natives where it became or verged on genocide, in the Philippines, in Central America, in Vietnam and Iraq where it shattered whole nations – has run like a bloody thread through the whole history of a nation that has once more celebrated, once more proclaimed that we are all  endowed by our Creator with certain unalienable rights – to LIFE, liberty, and the pursuit of happiness.

It is long past time to atone. With inner moral truth and eco-social transformation. With prayer and action.

The Shalom Center has proposed that we make the year from April 4, 2017, to April 4, 2018 – the year of Dr. King’s most difficult struggle and of his death --  into an American Jubilee Year of Truth and Transformation.

A year of confronting what Dr. King in his Riverside Speech called the deadly triplets of Racism, Militarism, and Materialism.  What makes these three not merely three, but triplets? Like triplets, they share the same DNA.  The DNA of subjugation. domination, greed for power and wealth, contempt for others and especially The Other.

From Riverside Church in New York City to the US Council of Elders to multireligious groups in Boston and  Southern California, we have already found resonance for this seed of a decent life, sown into a graveyard of our grief.  See our proposal on our Home Page at

We started sowing these seeds on a shoestring – on one thread of a strand of a shoestring.    We sowed the seeds, beginning without the resources and the money that are necessary, because we knew the Year of Truth and Transformation was necessary. We implore you for your help to nurture these seeds. Please – please!! – click on the maroon Contribute button on th left-hand margin, and   write “MLK + 50” in the “Honor of” space.

We all need to do this work. But without your help, we can’t.

With blessings for Truth and Transformation --  Arthur


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Reb Arthur's 2d Bar Mitzvah?! What's that?

For Reb Arthur's 2d Bar Mitzvah
The Gates Are Close to Closing!

Below: Read Praise of Reb Arthur

By Bill McKibben, Ruth Messinger, & Other Notables

The Shalom Center Board invites you to celebrate Reb Arthur’s 2nd Bar Mitzvah on October 29, shortly after his 83rd birthday.

The gates are (almost) closing, the limited space is close to full (no kidding!), and the registration cost is going up on October 2nd.

So -- now's the day and now's the hour! --  REGISTER HERE to be with us in Philadelphia at The Shalom Center's extraordinary fund-raiser in honor of Reb Arthur's 2nd Bar Mitzvah on Saturday afternoon, October 29th. .......... SORRY, NO WALK INS WITHOUT PRIOR REGISTRATION!

Reb Arthur's work benefits us all:  seeking justice, pursuing peace,  healing our wounded Mother Earth, and sounding the Shofar of new life for our spiritual and religious traditions and communities.

So if you can't be with us physically, but you want to support Reb Arthur in continuing to do that work through The Shalom Center, make a contribution by clicking this link .

Remember: You can also use either the "Registration" form or the "Contribution" form to sign up for sending a 200-word-maximum letter for the Tribute Book about your encounter with Reb Arthur, or about your own Bat/ Bar Mitzvah. After you've signed up for that, all Tributes must be sent to by September 30.

Join us in song, in story-telling,  and in celebration!

As we announced this joyful celebration, we started receiving Mazeltovs from various leaders of movements for peace, justice, and healing of our wounded world. Below you will see notes from several of them --  Bill McKibben, Ruth Messinger, Rabbis Michael Lerner, Elliot Dorff, and Jay Michaelson, among others. You'll also see two wonderful photos of Arthur -- then (at 13) and now.

But first, details for you, on how to take part either in Philadelphia or by long-distance connection:

The event will be a fundraiser for The Shalom Center, supporting its work and inspiring Arthur to keep going — as we always hope, biz hundert und tzvantzig, gezunt und shtark — till 120 in good health and strong spirit!

You can take part by attending the Bar Mitzvah and the celebratory supper party to follow; OR by contributing in Reb Arthur’s honor even if you cannot attend; AND (either physically present or not) by underwriting a page in the Bar Mitzvah Bukher's Booklet featuring your story about Reb Arthur or your own Bat/Bar Mitzvah.

Join us –- and Rabbis Shawn Zevit, Deborah Waxman, Marcia Prager, Gerry Serotta, Shefa Gold, Cantor Jack Kessler, and other notables, friends, and family --  at this twice-in-a-lifetime celebration on October 29.

You need not attend to honor Reb Arthur and contribute to The Shalom Center.  To make a contribution, click here  and complete the form.

To reserve your seat for supper and support the Bar Mitzvah event and The Shalom Center, click REGISTER NOW  and sign up for Reb Arthur’s 2nd Bar Mitzvah Celebration during this early-bird period before the contribution level riss on October 2 or the space  fills up. Sorry – no walk-ins!

Here are the responses from just a few of our most renowned social0activist herooes:

From Bill McKibben:

Time and again, at some important moment in the key environmental fights, I've looked up from a podium to see Art Waskow in the front row, or tuned into a key webinar to hear him making a cogent point. The point is, he's always there. There's no one who's showed up more often, added his voice more unselfishly, made his time on this earth count. So, mazel tov! 

-- Bill McKibben,

From Ruth Messinger:

What an honor it is to celebrate the second bar mitzvah of the amazing Arthur Waskow.  No one is more deserving of this honor.  With the energy of a passel of 13 year olds, Arthur continues—on behalf of all of us—to speak truth to power,  to focus our energies on building peace, creating a world with reduced strife and the possibility of building community across lines of difference,  and to insist that we work together to save our planet from the environmental degradation that is destroying homes, livelihoods and lives of some of the world’s most marginalized people.

I know Arthur would want us to use this occasion—as we did not, most likely, fully use our own coming of age experiences—to dedicate and rededicate ourselves to the work he has mapped out as essential to the future of Jews and the future of the world.

-- Ruth W. Messinger, President,  American Jewish World Service

From Rabbi Michael Lerner:

Arthur Waskow has long been one of the most inspiring Jewish thinkers I know. What a joy to have discovered a Jewish spiritual progressive in the early 1970s when he and I were allies in the movement against the war in Vietnam.

Though we were living 3000 miles apart, we continued to share ideas as we moved through an array of social change movements and found ourselves in the Jewish Renewal movement. Not just in it  -- also pushing it to address not only inner liberation but also fundamental structural transformation both in the U.S. and in Israel!

Arthur became my spiritual brother --  and like many brothers, we wrestle with each other, and learn from each other in ways that are beautiful and soul nourishing for me. I was blessed to have Arthur and Phyllis join me as co-leaders of High Holiday services at Beyt Tikkun, and to have him speak at numerous national conferences of the Tikkun and NSP community--he was always deep and wise. 

Arthur has shared his powerful wisdom with Tikkun readers, demonstrating the spiritual depth that our Jewish Renewal movement has to offer. And at 83 Arthur is just as creative as he was at 40, so I'm looking forward to many years of camaraderie as we attempt to shape and build a Transformative Judaism together.

What do we mean by "Transformative Judaism"?  We insist that our greatest task as a Jewish people and as a human race is to save the life-support system of the planet before the rapacious dynamics of the capitalist system and the rest of us as collaborators in consuming the planet's scarce resources bring on the greatest catastrophe of human history -- geocide.

It is an honor to partner in this way with such a mensch, whom I've deeply loved for the past 44 years!!!

-- Rabbi Michael Lerner, editor,  Tikkun

From Rabbi Elliot Dorff

 I first met Arthur through his book, Godwrestling, whose very title, as well as its content, bespeaks my own approach to Judaism. We are b'nei yisrael,  "the children of Israel," and Jacob does not become Israel until he wrestles with God.

     So to be a true "Israelite," one must wrestle with God and with the entire Jewish tradition during one's whole life to make Judaism truly "with all your heart, with all your soul, and with all your might."  

     My second encounter with Arthur's convictions came when I joined his website.  Time and time again, he would nudge me to do what I knew I should do anyway -- whether it was on issues of social justice or on the environment.  In heart and mind, I am really committed to those issues, but Arthur's postings kept me focused on those commitments.  I am sure that he has done that for all of us, and we are all the better for it.

     My continuing encounter with Arthur's convictions is through his writing -- superb books that push the boundaries on theology, environmentalism, and social justice.  I do not agree with him on everything -- how could two Jews ever do that?! -- but I love being pushed by his keen mind and warm heart to expand my own thinking about issues.

    It was no surprise, then, when I asked him to write the chapter on Judaism and the environment in a book I was co-editing, The Oxford Handbook on Jewish Ethics and Morality, and, characteristically, he did that in a very creative way, using midrash rather than halakhah to articulate a Jewish viewpoint.  

   Thank you, thank you, thank you, Arthur, for prodding us all to be better than we would otherwise be.

    Elliot Dorff

From Rabbi Jay Michaelson, columnist for the Forward:


       Arthur and I were two of a dozen or so faith leaders lucky enough to ride on a float designed to look like Noah’s Ark, created by Auburn Theological Seminary for the People’s Climate March in New York City.  We both dressed the part, in our rainbow taleisim and kippot, and we were both eager to show with our bodies that climate justice is a religious, not only ecological, environmental, and political, issue.

       As we looked out over the throngs of marchers stretching to the city horizon, it occurred to me that this was a moment of prophetic fruition for someone who had spoken out on these issues long before it was fashionable to do so.

       The real fruition, of course, will not come for many years, until such time as our global carbon output levels off instead of rises asymptotically.  But in the interim, here, I thought, was the coming into being of one of Reb Arthur’s many visions: a mass, intersectional movement of caring for the earth.

       I snapped a photo, and captioned it “a legend and his legacy” on social media.  Arthur contacted me shortly thereafter and protested: “What legacy?!  I ain’t dead yet!”  I laughed – how quintessentially Arthur!

        But I stand by the caption.  If we’re lucky, we can see our legacies come to life even as we continue to create them.  Mazal Tov, Bar Mitzvah Boy, from the thousands who now walk in your footsteps, even as you continue to make new ones!



Meanwhile, here's Arthur at his first Bar Mitzvah, with his younger brother Howard, of blessed memory.

And here's Arthur now, with his beloved bashert Reb Phyllis, as his second Coming-of-Age appoaches. A lot hairier, funnier, and even more vigorous than he was at 13.

The first time, he says, he learned to chant by rote, but nothing more  -- a terrible waste of creative possibility and a turn-off for him from exploring Judaism. This time he intends to speak a true Dvar Torah -- a new way of thinking about what the Torah is teaching.

Among our reasons to honor Arthur is his constant and creative weaving wisdom and activism together. A perfect illustration:                                                                                                                                                                                 This summer, The Shalom Center and Reb Arthur have been involved in a number of conferences, celebrations, teachings, and activist challenges to the Carbon Pharaohs.

He spoke, taught, marched, and/or guided prayer at the Pendle Hill Quaker retreat center near Philadelphia, the Chautauqua Institution near Buffalo, the Community of Living Traditions at the Stony Point retreat center in upstate New York, the Kallah sponsored by ALEPH: Alliance for Jewish Renewal in Colorado, and in the March for a Clean Energy Revolution on the eve of the Democratic National Convention in Philadelphia.

And that comes on top of speaking trips where he was invited to Southern California, South Carolina, and the Pacific Northwest in the last few months, as a prophetic voice on the spiritual and moral imperative to heal the Earth from global scorching. PLUS an arrest at the US Capitol alongside the heads of the NAACP, Sierra Club, Greenpeace, & AFL-CIO in a protest demanding Hyperwealth Out & Voting Rights Restored in our elections.

All for "Eco-social justice," as he says!


And now, back to October 29:  To celebrate Reb Arthur’s 2d Bar Mitzvah by joining directly in the service and supper,  reserving your seat for supper and supporting the Bar Mitzvah event and The Shalom Center, click REGISTER NOW

and sign up for Reb Arthur’s 2nd Bar Mitzvah. Space is limited –--  first come, first served, first celebrated! Sorry, no walk-ins.

If you won’t be able to come to Philadelphia and want to honor Reb Arthur and support his vigorous voice through a contribution to The Shalom Center,  click here  and complete the form.

Either way, we welcome your reserving space in the Bar Mitzvah Bukher’s Booklet to tell a story about your own encounter with Reb Arthur or to tell a story about your own Bat/ Bar Mitzvah. 

Blessings for a joyful sharing of this twice-in-a-lifetime celebration!

Arlene Goldbard, President and Chair of the Board

The Shalom Center

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On AW's 2nd Bar Mitzvah

For Arthur Waskow, on the occasion of his second Bar Mitzvah – So few human beings, today, are able to navigate the tangled thickets of a fraying social order and a planet teetering on its axis. Each of us improvises as best as we can, confused and confounded by so much digital hype and glitz, while refugee families are fenced into internment camps and mean-spirited ignoramuses bully their way to the presidency, while our fellow species tumble helter-skelter into the abyss of extinction, and the atmosphere – the sacred commonwealth of breath – is treated as an open sewer for the toxic byproducts of our ruinous industries. The human, this earthling species so rich with promise, has lost its way – inadvertantly destroying so much that is holy, disrupting and choking the very body of the Divine. No wonder so many of us avoid engaging the palpable earth, spending more and more time in fabricated and virtual spaces rather than engage in the difficult ambiguity of the Real – rather than dance in full-bodied relation with one another, and with the aching land still breathing all around us. At such a moment, when so many so-called spiritual teachers hawk their cheesy certainties on every streetcorner and website, there are hardly any genuine seers to be found. They don't proclaim themselves: we stumble upon them without knowing, and find ourselves struck by a fresh breeze blowing through our awareness, cleansing it of toxins: we wonder where it comes from, and then notice this man or woman, sitting or laughing or dancing gracefully in the midst of apparent chaos, radiating a quiet joy. And our heart swells with sweetness at find itself in proximity to another heart so rich with exuberant love for this earthly world in all its beautiful confusion and mystery. I think we can recognize a prophet only with our own heart, by the way our heart begins to swell and pulse with a fresh fire. Such luminous humans are utterly unique and inimitable, although every one of them walks, or dances, with a simple and unforced humility. In the course of a life's meanderings, we stumble across only a very few such tzaddiks, maybe encountering them face-to-face, or else bumping into something they've said, or written – and by following it up we discover a reliable upwelling of awakened goodness bubbling up into the present like a fresh spring in the hidden depth of the forest. For some of us, the Vietnamese monk Thich Naht Hanh has been such a voice. For others, Pope Francis. For those of us of an earthly bent, the Kentucky farmer and writer Wendell Berry carries such a prophetic voice, resonant with clarity and humor and inexhaustible wisdom. For me, Arthur Waskow, bless his radiant soul, stands in their company – a gentle and genuine prophet, and a tzaddik of immense and unforced wisdom living among us in this crazed and terrifying and gorgeous moment in the world's unfolding. More than any living scholar or rabbi that I know of, Reb Arthur has taken up our tradition, our wild and cantankerous tradition, and made it new, shaking it free of ossified understandings and discovering for us the most outrageously profound yet simple meanings that the sacred texts have been hiding until now, teachings that the Torah was hiding within itself, biding its time and waiting to bring forth only when the time was ripe, in this Holy moment now upon us – this time of flooding seas and spreading forest fires and never-before-seen hurricanes, this era of flaring internecine wars and deepening ethnic animosities, of facile scapegoating and nuclear bluffing. In this historical moment, with all its biblical intensity, there is no thinker, Jewish or otherwise, whose engaged insights and reflections carry more medicine than Arthur Waskow. I don't really know him personally, although I feel like I do from his writings. I'm a hopelessly slow reader, and there's plenty of his work that I haven't read. Yet I could not get by in the world, today, without his work – I could not think half as clearly as I do without his heart and his humor and the boundless wisdom of his writings circulating in my home and circulating in the world – being passed from person to person, from passionate protestors to prisoners to poets, from ecologists to conservationists to other rabbis, from Buddhists to atheists, from elders to youths – and in the process deepening our hearts and vivifying our bodies, transforming all of us into more exuberant, ecstatic lovers of one another and the breathing Earth. So on the occasion of his second Bar Mitzvah, I wish to thank Arthur Waskow with all my heart for simply being who he is, and for nourishing us with so much goodness, for freeing our tears so they could moisten the parched soils underfoot, for releasing so much solidarity, for so much compassion and so much Joy. Mazeltov! with Love and Gratitude, David Abram Author of The Spell of the Sensuous and Becoming Animal: An Earthly Cosmology Director, Alliance for Wild Ethics (AWE)

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This Election: Three Thresholds

In this election campaign,  the American people came to the edge of three thresholds. We crossed two of them and turned back from the third.

Each threshold beckoned to a different large constituency of "left-out" Americans. The lesson of the election campaign is that we need to build a movement beyond the election that can unite these three by speaking to the spiritual, cultural, and economic needs of each of them.

The first threshold was the choice of a fascist to be the Presidential nominee of a major party, with the strong support of voters who feel excluded -- economically, culturally, and spiritually -- from the emerging new America.

The second was the choice of a woman to be the Presidential nomine of the other major party, with the strong support of the two largest racial minorities in American society. Crossing that threshold, on the basis of that support, looks toward the redemption of several anti-democratic elements that have dogged American history. Looks toward, but does not fulfill, the redemption we need.

The third threshold was to face up to the crucial fact that while the continuing impact of racism is one of the deep issues facing the American people, another is the widening gulf of economic inequality and the power that gives to Hyperwealth and Corporate Pharaohs.  Among them are the Carbon Pharaohs that are burning the Earth, our common home –-  committing global arson for the sake of their profit and power.

The great majority of younger voters did face up to that truth, but the majority of voters turned back at the edge – for now. But the question will not disappear, and answering it will require not only election campaigns but also a movement that can bring together responses to racism, responses to economic domination, and responses to cultural marginalization.

All three of these decisions the American public has just taken force us to face questions more profound than even who gets elected President this fall – though that choice will itself deeply shape the American future.

Boiling beneath the election returns are five questions. They are expressed in politics, but they are deeper than politics. At bottom they call into question not only individual spiritual yearnings but the spiritual life of our society as a whole:

  1. How can we address the real fear and rage felt by many of those “original Americans” who voted for Trump, as they feel “their country” being swept away from them by Blacks, Latinos, Muslims, immigrants, feminist women, and GLBTQ people?   -- and all while not only their incomes but even their very life expectancies are falling, for the first time in American history?
  2. How can we resist and reduce the power of an entrenched military machine (plus a quasi-military machinery of police and mass incarceration) to swallow up our national wealth and creativity, so that we can meet the long-ignored basic needs of our own society for worthy universal education, universal health care, and effective infrastructure (bridges, railroads, sewers)?
  3. How can we do this while at the same time also coping with twin disorders of the world society that feed on each other ---  fascist movements pushing democratic societies toward repression and exclusion, and violent upheavals and massive floods of refugees among the world’s poor ?
  4. How do we cope with the extreme dangers facing the planet’s web of life, and move into a new economy and culture that can sustain life?
  5. How can we renew and expand democracy itself in the face of worsening disparities of wealth and power and the splintering of our culture and conversation?

Next April 4 will be the 50th anniversary of Dr. Martin Luther King’s profound speech at Riverside Church in New York City – exactly one year before his death – in which he named racism, militarism, and materialism as the “deadly triplets” threatening American society. Dr. King saw them not as isolated “political” issues, but all grounded in a spiritual failing of our society: the desire to dominate, rather than to love.

Those triplets are still endangering us –- and today we can understand “materialism” to include the overweening greed of the wealthy, the burning of Mother Earth for profit, and the despair imposed on the poor and the disappearing middle class, as well as the addiction of many to heedless consumerism.

The Shalom Center seeks to speak as a prophetic voice in Jewish, multireligious, and American life. By “prophetic” we mean a spiritually rooted call for social, political, economic, and ecological transformation toward what Dr. King called “the beloved community.”  As this American election process moves forward, we will be exploring how to respond to it and beyond it with a true “healing of the world.”

With blessings of hope --  not as an emotion but as commitment to action – to bring shalom, salaam, peace, and eco-social justice for the Earth --  Arthur

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Our Summer of Eco-Social Justice

This coming summer, I will at a number of venues be teaching, speaking, marching, and/or leading prayerful activist ritual in the modes of "My legs were praying" (Rabbi Heschel after the Selma March) and "Prayer is meaningless unless it is subversive" (Rabbi Heschel in a lyrical, mystical essay on prayer). Here are the details:

June 16-19,  Pendle Hill, Quaker retreat center near Philadelphia.


 3-day multifaith conference to enhance our ability to meet with spiritual depth the challenge of climate disruption. Three skill areas:

  • constructive community-resilience building;
  • formulating and carrying out strategic nonviolent direct action campaigns; and
  • lobbying and moral advocacy in the public sphere.

Reb Arthur and Rabbi Phyllis Berman will join others in leading prayer services, and Reb Arthur will lead a workshop on fusing festival celebration with direct action.


July 4-8, Chautauqua Inst , upstate NY near Erie PA & Buffalo NY. Week Two: Money and Power through a Spiritual and Ethical Lens



Religious communities and individuals of conscience take seriously their stewardship over money and relationships to the material world and power, and are especially cautious about the corrosive and corrupting effects of wealth on virtue and the tendency to greed and absence of caring for the good of all. In this week we will take a closer look at money and power from ethical and spiritual perspectives.

Reb Arthur, Lecture Title: “Whose Image IS on the Coin? Money, Power, and God”


July 11-17.  ALEPH Kallah, Ft Collins, CO.


Reb Arthur & Rabbis Michael Lerner & Jill Hammer speak on aan evening panel, “Toward a World-Transforming Judaism.“ Together with Reb Phyllis, Reb Arthur leads class AM101 on “Transforming Ritual to Meet New Needs -- Our Own.”


July & August: Community of Living Traditions, Stony Point Retreat Center, 2 hours north of NYC.


 The Stony Point Center Summer Institute (2 sessions during summer) is seeking Jewish, Christian, and Muslim young adults, ages 19-29, who are grounded in their religious tradition, serious about spirituality and the state of the planet, and excited by social activism in a multireligious context.

Reb Arthur & Reb Phyllis will teach, July 19-23.


July 24, March for a Clean Energy Policy, eve of Dem National Convention, Philadelphia. 1 pm City Hall. Multireligious action ritual will lead the March. The Shalom Center is taking part in planning & embodying the action ritual.

July 25, Revival service led by Revs. Williiam Barber & James Forbes, Friends Center, 1501 Cherry St., Philadelphia. The Shalom Center is helping plan the event.


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