by: Shaul Magid on July 8th, 2014 | 5 Comments »
Credit: Creative Commons
The day Reb Zalman Schachter-Shalomi left this world I happened to be mostly in transit. I took two books with me for the day; David Macey’s biography of Frantz Fanon, and R. Dov Baer, the Maggid of Mezritch’s Hasidic work Maggid Devarav le-Ya’akov. When I heard the sad news on the train, feeling quite alone, I did what any hasid would do when he heard of the death of his rebbe. I took out a Hasidic work and began learning. I found myself somewhere in the middle of Maggid Devarav le-Ya’akov. It did not really matter where. The simple act of learning Hasidut on that lonely day enabled me to believe that somehow I was participating in the separation of body and soul that the tradition teaches occurs during those first hours after someone’s death. Naïve, perhaps maybe even a little delusional, but it gave me solace nonetheless. At some point I came across a teaching that jumped off the page in the way it seemed to capture what Reb Zalman gave to the world. Below I offer a translation of that lesson and a few observations as my parting words to him and, more importantly, as words to those of us who now have the responsibility to carry his message to the post-Zalman era of Jewish Renewal, may it live a long and healthy life. I dedicate this to Eden Pearlstein, Chani Trugman, Shir Yaakov Feit, Adam Segulah Sher, and Basya Schechter, Paradigm Shifters, each and every one.
Gospel of John. Credit: Creative Commons
We all read texts, ancient and contemporary, from where we stand. I’ve been reading the Gospel of John for the past quarter century as someone raised Jewish who loves Jesus and his Way of peace. When I first encountered the Gospel’s apparent hostility to “the Jews,” I was shaken. As someone born within a decade of the Holocaust, I am and have always been deeply aware of how Christian hostility to “the Jews” has been exclusionary and murderous. I was taught by my mother from as long as I can remember to be proud of my Jewish heritage and not to betray it by “selling out” or trying “to pass” as my father did, changing the family name from “Horowitz” to “Howard” and having a nose job (as was the fashion at the time) to “look less Jewish.” I believe that my four decades following Jesus have made me more, not less, grateful for my heritage and the gifts of the Jews to the world.
So, this encounter with “the Jews” in John’s gospel has always been at the heart of my work, as a New Testament scholar and disciple. In my 1994 book, Becoming Children of God: John’s Gospel and Radical Discipleship (Orbis), I argued that the Greek Ioudaioi in John’s gospel referred not to “Jews” but to “Judeans.” This usage reflects first geography (“Judeans” are people from “Judea,” just as “Galileans” are people from “Galilee”), but more importantly, ideology. Throughout John’s gospel, the Judeans are those, both among the elite and the ordinary people, who defended Jerusalem’s relationship with the Roman Empire, including the temple and its authority. The Johannine Jesus, like Jeremiah and Ezekiel before him, condemns not his kindred in general, but those who betray Abraham, Moses and the prophets by, in the words of the Gospel’s chief priests, proclaiming “we have no king but Caesar” (John 19.15). Jesus, in the prophetic tradition that persists to this day, sharply critiques his own people for collaborating with the oppressor.
Jews and Presbyterians pray together during deliberations at the 2014 Presbyterian General Assembly in Detroit
In the wake of the Presbyterian Church (USA)’s recent decision to divest from three companies that profit from Israel’s occupation, Jewish establishment leaders have been expressing their displeasure toward the PC(USA) in no uncertain terms.
Anti-Defamation League director Abe Foxman stated last week that church leaders have “fomented an atmosphere of open hostility to Israel.” Rabbi Noam Marans director of inter-religious relations at the American Jewish Committee, declared that “the PC(USA) decision is celebrated by those who believe they are one step closer to a Jew-free Middle East.” And Rabbi Steve Gutow, president of the Jewish Council for Public Affairs, publicly accused the PC(USA) of having a “deep animus” against “both the Jewish people and the State of Israel.”
by: Cantor Michael Davis and M.J. Rosenberg on June 15th, 2014 | 11 Comments »
Credit: Creative Commons
Editor’s Note from Rabbi Michael Lerner: We invited the Religious Action Center of the Reform Movement and J Street, both of which have opposed the Presbyterian divestment resolution, to respond to those who support the Presbyterian resolution. Neither agreed to do so. Tikkun has sought to be a safe space in which both sides could present their thinking. But it’s hard to get the two sides in the Jewish world to sit together and discuss the issues, since anyone who supports even the very limited form of divestment proposed by the Presbyterians is, as J Street’s Jeremy Ben Ami said recently in explaining his opposition to any form of Boycotts, Divestments or Sanctions, crossing “a red line” and hence, in the view of the Jewish establishment, automatically suspect of being anti-Semitic. We believe a public debate is a more healthy way to conduct this discussion, and so we are disappointed that neither J Street nor the Reform Movement accepted our invitation.
Presbyterian Divestment – A Jewish Perspective
by Cantor Michael Davis, Jewish Voice for Peace Rabbinical Council
The first time I wore a kippa and talit outside of a synagogue setting was four year ago outside a hotel in downtown Chicago overlooking the Chicago river. I was singing with a group of my colleagues, local Reform cantors, to protest the mistreatment of hotel workers. I had the privilege of getting to know worker leaders, edit a national clergy report into worker conditions and organize my fellow clergy in Chicago. This was an exciting time – we took over the lobby of a Hyatt hotel with a flashmob, met with senior executives, collaborated with Christian clergy, traveled to other cities and on and on. Last summer, four years after their last contract expired, the Hyatt workers finally won a fair labor contract from management.
The lessons I learned from this successful worker justice campaign have relevance for me in thinking about how to end Israel’s illegal occupation of the West Bank.
by: Howard Cort on June 11th, 2014 | Comments Off
Credit: Creative Commons
Ali Abunimah, an internationally known, Chicago-based political analyst, has completed a new book, The Battle for Justice in Palestine, published by Haymarket Books. His earlier book, One Country: A Bold Proposal to End the Israeli-Palestinian Impasse, published in 2007, has been widely discussed, as has his website, The Electronic Intifada, co-founded in 2001 and known for its no-holds-barred advocacy for Palestinian rights.
With his second book, Abunimah has brought forth a comprehensive, multi-faceted analysis of the varied ″battles″ within the Israel-Palestine conflict. His new book also contains a careful explanation of what is lacking in the proposed two-state solution, and what is abundantly present in his proposed solution: self-determination for the Palestinian people.
A significant part of Abunimah’s new book focuses on major developments in both America and Israel, such as: minority-group incarcerations; brutal mass policing; the escalating success of the BDS (Boycott, Divestment and Sanctions) movement; and Netanyahu’s insistence on Israel being recognized as a Jewish State (whereas Abunimah asserts that Israel – Jewish or not – has no more right to exist than the US or any other country).
by: Rae Abileah on June 4th, 2014 | Comments Off
Remember that montage in Love, Actually when all the couples and families are reuniting at the airport arrivals gate? That montage turned my heart to mush. And that scene in real life has the same effect. Since I was a kid I can recall loving to pick people up at the airport, or be picked up after a long flight; greeted by my mom beaming with smiles as I returned from a faraway trip or my boyfriend holding a bouquet of flowers and wearing a suit and top hat for the occasion.
My high school friends were in the marching band and we used to go to the SFO arrivals gate and play welcome music for random strangers just for fun. Throw in some free carnation flower handouts and we had ourselves an amusing night out. That moment of reuniting after a trip hasn’t lost it’s charm after all these years. In Love, Actually, the British Prime Minister, played by Hugh Grant, says:
“Whenever I get gloomy with the state of the world, I think about the arrivals gate at Heathrow Airport. General opinion’s starting to make out that we live in a world of hatred and greed, but I don’t see that. It seems to me that love is everywhere. Often, it’s not particularly dignified or newsworthy, but it’s always there – fathers and sons, mothers and daughters, husbands and wives, boyfriends, girlfriends, old friends. When the planes hit the Twin Towers, as far as I know, none of the phone calls from the people on board were messages of hate or revenge – they were all messages of love. If you look for it, I’ve got a sneaky feeling you’ll find that love actually is all around.”
Of course, since 9/11, security protocols have pushed arrivals gate greetings out to the baggage claim area. Nonetheless, the ritual continues.
by: Alfred Gluecksmann on June 2nd, 2014 | 8 Comments »
Credit: Creative Commons
This spring, an obscure, right-wing extremist, organization which oxymoronically characterizes itself as the “American Freedom Defense Initiative” (AFDI), has managed to force Washington DC’s transit authority to be misused for the purpose of the posting of their odious speech and imagery, not necessarily protected by the First Amendment according to the 1942 Supreme Court ruling in the case of Chaplinsky v. New Hampshire. It wasn’t the first time: this happened once before, in September of 2013, as well.
The ads currently being displayed on buses of our transit system, state “Islamic Jew-Hatred: It’s in The Quran” and next to an image of Hitler is the caption which states that a Palestinian he is talking to is “His Staunch Ally (and) The Leader of the Muslim World.”
by: Elijah Oberman and Louisa Rachel Solomon on May 29th, 2014 | 52 Comments »
On March 28 Brooklyn rock band The Shondes (Yiddish for “The Disgraces”) were disinvited from the Washington Jewish Music Festival, at which they were scheduled to perform on June 2, due to band members’ views on Israel and Palestine. Founding members, singer Louisa Rachel Solomon and violinist Elijah Oberman, have written this open letter in response.
Credit: Creative Commons/Flickr/Meaghan O'Malley
The idea of “The Jewish Community” gets thrown around a lot, even though we have never been a singular or remotely unified group. Jews have wildly different traditions, experiences, and opinions about what Jewish-ness even is. Are The Shondes part of this often-invoked, elusive community? In many ways the answer is clearly yes. But when its institutional guardians draw borders around it to keep out people and ideas they deem unsavory, out-of-line, or “off-brand,” it is an incredibly fraught belonging, to say the least. That kind of policing is the antithesis of the Judaism we love.
by: Milton Masur on May 28th, 2014 | 12 Comments »
Abba Solomon and Norman Solomon’s article “Blind Alley of J Street and Liberal American Zionism”, responded to below by Milton Masur, has generated lots of controversy among Tikkun readers. Some of it has taken the form of denunciations of Tikkun for publishing the article at all. Milton Masur takes a more balanced approach in his criticisms. However, relying on Gershon Gorenberg’s history of the conflict has its problems. For example, Dr. Masur gives only passing mention of the systematic attempts by right wing Zionist groups to terrorize and massacre Palestinian civilians. In particular, the assault and mass murder at Deir Yassin was aimed at Palestinians who had conveyed their desire to live in peace with the Jewish population of Palestine–thereby conveying to Palestinian civilians that they would not be safe in the emerging Jewish state. The official leadership of the Zionist movement denounced these acts, but did little to prevent them or punish the leadership of these terrorist groups, Menachem Begin and Yitzhak Shamir, both of whom became prime ministers of the State of Israel rather than brought to trial for conspiracy to commit murder. While there was no official plan to expel the Palestinian people as a whole, Israeli historian Benny Morris demonstrated that the forced march of tens of thousands of Palestinians from their homes by what was to become the Israeli Defense Forces was an outcome of a strong feeling by Ben Gurion and others that eventually the Land of Israel would have to be rid of most if not all Palestinians, though it was important to them to not say so publicly at the time (hence the evidence for this claim lies in their journals and private conversations). Still, much of what Masur writes below deserves serious consideration in tempering one’s assessment of the way Israel came into existence in 1947-49. Moreover, this particular historical fact does not necessarily yield a reason to delegitimate Israel in 2014. The massacre and displacement of Palestinians in 1947-49 looks rather tiny in comparison with the much greater displacements and massacres committed during and after the second world war, and in the creation of the current states of India, Pakistan and China, yet it is only Israel that faces a sustained assault on its legitimacy as a nation state 7 decades later. This imbalance gives credence to the Zionists who claim that the movements in opposition to Israel are motivated by anti-Semitism. And that is one reason among many why Tikkun does not support any movement that seeks to delegitimate the right of the Jewish people of Palestine to have security for the State of Israel, even as we remain strong critics of Israel’s treatment of the Palestinian people and are doing all we can to oppose the Occupation of the West Bank and the blockade of Gaza.
–Rabbi Michael Lerner, Editor, Tikkun