by: Abba A. Solomon and Norman Solomon on May 22nd, 2014 | 10 Comments »
Tikkun supports J Street, Americans for Peace Now, Jewish Voice for Peace, Rabbis for Human Rights, the interfaith Network of Spiritual Progressives, and any other organization that is vigorously and non-violently working to end the Occupation of the West Bank and the blockade of Gaza and that does so in ways that avoid demeaning the Jewish people or the Palestinian people and that avoid denying to the Jewish people and the Palestinian people the right of national self-determination.
Having said that, we at Tikkun believe that nation states and nationalism should be transcended and the world’s political and economic nations should be reconfigured around environmental districts to address the two overarching problems facing the human race:
1) The pressing need to end poverty, homelessness, hunger, inadequate education, and inadequate health care, on the one hand, and
2) The way conflict between nations has obscured for most people on the planet the need to unite as one humanity to save the planet from environmental catastrophe and save the peoples of the world from immense suffering.
by: Dylan Kaufman-Obstler on May 21st, 2014 | 3 Comments »
Moving Away from Nationalism and Towards Liberation:
The Shortcomings of the ADL’s “Largest Survey Ever on Anti-Semitic Attitudes”
Last week the Anti-Defamation League came out with a report on anti-semitism conducted in 100 different countries, calling it “The largest survey ever of anti-semitic attitudes.” In the survey, participants were given 11 statements of Jewish stereotypes and were then asked whether they were “probably true” or “probably false.” Participants who answered “probably true” to 6 or more of the stereotypes were categorized as harboring anti-semitic attitudes. Of the 11 statements, the study found that the one most widely believed is that Jews are more loyal to Israel than to the countries in which they live.
This finding raises an interesting question: why does the ADL treat the belief that Jews are more loyal to Israel as an anti-semitic stereotype when the ADL has worked so hard to promote pro-Israel sentiment in Jews living outside Israel?
The mission of the ADL prioritizes Israel advocacy as its weapon of choice in the fight against anti-semitism. The ADL monitors what it calls the “anti-Israel movement” and “anti-Israel groups,” essentially using criticism of Israel as the litmus test to determine whether an organization or individual is anti-semitic. This is especially apparent when it comes to Jewish organizations that disapprove of Israeli policies. In the page on the ADL’s website devoted to Jewish Voice for Peace – an organization that calls for the boycott of, divestment from, and sanctioning of Israel (BDS) – the ADL states, “JVP, like other prominent Jewish anti-Zionist individuals and groups, uses its Jewish identity to shield the anti-Israel movement from allegations of anti-Semitism and provide it with a greater degree of legitimacy and credibility.”A central aspect of the ADL’s work is to equate anti-zionism with anti-semitism and discredit any Jewish organizing that criticizes the state of Israel, naming their Jewish identity as a “shield” rather than a legitimate basis for their criticisms.
by: Dovid Gottlieb on May 15th, 2014 | 8 Comments »
A psychiatrist asked to consult with me about a problem. He had lived through five failed relationships in a row. Each ended when the other party left him. He could find no reason for the failures. “Rabbi” he explained, “you must understand that I gave each of them everything anyone could wish for. Unlimited money, my time and attention [I never let work or anything else distract me from my responsibility to each of them], my deep understanding of human nature to provide whatever they might need, want, or even fancy. With all that – in spite of all that – each left me. What could possibly account for it?”
I was able to understand his frustration because of my own history of feeling as he did. As a man, and a teacher, casting others as needy and myself as provider came very naturally. It was a struggle to learn where this stance misses the mark. But I finally did learn it from my wife. With her insight in mind, I asked him: “And what did each of them give you?” He answered: “Give me?! Rabbi – I am a giver, not a taker. I asked them for nothing, gave them everything, and yet they walked out on me!?” I answered: “Well, maybe that is precisely what they needed to give to you. To feel validated by what they could do for you. Everyone needs to be needed.” The idea was utterly foreign and unacceptable to him and that is where the conversation ended.
I learned this from my wife when we were counseling a young man who was looking to get married. He presented his “wish list” – the characteristics he desired in a spouse. Compiling such a list is good preparation for the search for a spouse since it takes considerable self-understanding to recognize what one needs and what one wants in a marriage partner. Then my wife added two thoughts. First: “You need also another list – your give list. What can you share, support, encourage, inspire, model or teach a spouse? When you meet a possible match, and each of you has both lists, then see if your give list matches the other’s wish list and vice versa. If so, you have a good chance for a profoundly integrated relationship.”
Second: “And don’t think this is just altruism. It is in your own best interest. Imagine you meet someone who has everything on your wish list and is willing to marry you – but does not need you at all. Would you be happy? In a healthy relationship you need to be needed.”
It was this second thought that I tried to share with the psychiatrist. He did not even recognize his partner’s need to be needed. The illusion of giving when really representing the other as needy and dependent and thereby bracing one’s own fragile ego is a common male problem. It came as a revelation to me to learn that true giving must include showing one’s own needs.
Two young girls wearing banners that read "Abolish child slavery" in English and Yiddish. Credit: Creative Commons
On the one hand, Jews are deeply grateful that America provided us with a safe haven when so many other Christianity-dominated cultures had represented us as demon Christ-killers and created the preconditions for the rise of both secular and religious anti-Semitism. American Jews rejoiced in the promise of freedom and equality before the law, and played a major role in organizing, shaping, and leading social movements that could extend that promise to all of America’s citizens. The role of the United States in defeating Nazism at the expense of so many American lives remains an enduring source of pride even for the grandchildren and great grandchildren of those who fought in World War II, and an enduring source of appreciation for this amazing country. And the generosity of the American people toward Jews has made it possible for us to thrive and feel the kind of safety we haven’t felt for two thousand years of exile and diaspora.
On the other hand, Jewish well-being in America came not because this society didn’t seek scapegoats, but rather because it already had a scapegoat long before most Jews arrived on these shores – African Americans, Native Americans, and other targets (most recently, feminists, homosexuals, and “illegal” immigrants). While other immigrant groups from Europe found their safety in part by identifying with the dominant culture and becoming “white” (a social construct for all light-skinned people who bought into the existing systems of privilege and power), a significant section of the Jewish people in the past 150 years of presence in the United States chose instead to identify with the oppressed – most significantly with African Americans, but also with the poor (of which we were a significant part in the years 1880-1940), the oppressed, the homeless, and the hungry.
by: Warren J. Blumenfeld on May 12th, 2014 | 3 Comments »
American politicians have prayed before public gatherings since the Founding Fathers crowded into a stuffy Philadelphia room to crank out the Constitution. The inaugural and emphatically Christian prayer at the First Continental Congress was delivered by an Anglican minister, who overcame objections from the assembled Quakers, Anabaptists and Presbyterians. The prayer united the mostly Christian Founding Fathers, and the rest is history.
Indeed, as U. S. Supreme Court Justice Anthony Kennedy write in the 5-4 majority opinion in The Town of Greece, NY v. Galloway , “…the rest is history.”
Church Ave and State Street intersect in Knoxville, Tennessee. Credit: Creative Commons/ Wyoming_Jackrabbit
While a strict separation of synagogue and state, mosque and state, Hindu and Buddhist temple and state, and separation of atheists and state and virtually all the other approximately 5000 religions and state has been enacted, on the other hand, church – predominantly Protestant denominations, but also Catholic – and state, have connected virtually seamlessly to the affairs and policies of what we call the United States of America, from the first invasion of Europeans in the 15th century on the Christian Julian to the Christian Gregorian Calendars up to 2014 Anno Domini (short for Anno Domini Nostri Iesu Christi – “In the year of our Lord Jesus Christ”).
In the court case, two local women from Greece, New York filed suit against city officials for approving invocations with primarily overtly Christian content at monthly public sessions held on government property. However, according to Kennedy, “The town of Greece does not violate the First Amendment by opening its meetings with prayer that comports with our tradition, and does not coerce participation by nonadherents.”
by: Tikkun Administration on May 7th, 2014 | 6 Comments »
I still celebrate Israel’s existence even while I deplore its racism and oppressive policies toward the Palestinian people, just as I celebrate the existence of the U.S. even as I deplore the genocide of Native Americans and the enslaving of African Americans which accompanied the creation of my homeland here in North America.
–Rabbi Michael Lerner
Yesterday was Israel’s 66th birthday. Rabbi Michael Lerner reflected on the meaning of this day from a Spiritual Progressive Perspective, and his article appeared on the home page of Huffington Post. Please click here to read it and leave some positive comments on that page to offset the “it’s a sin to criticize Israel” folk who often are well-organized and dominate the mass media when anyone expresses the slightest critique of Israeli policies.
Of course, as you know, Lerner is both pro-Israel and pro-Palestine and believes that there is a win-win possibility, which he presented in the Winter 2014 issue of Tikkun (If you haven’t subscribed yet, or haven’t re-subscribed, how about now? Please subscribe even before you read the Huff Post piece!). You won’t read this kind of visionary analysis anywhere else – and it is explored more fully in his book Embracing Israel/Palestine. Lerner predicted long in advance the failure of the Kerry/Obama sponsored negotiations because they failed to present the kind of balanced but visionary win-win that we’ve been advocating in Tikkun.
Why is this piece on Huffington Post? Every once in a while we think it a good idea to take some of the topics we consider in Tikkun and put them out to a few million people who might not yet understand why they should be reading and subscribing to Tikkun. Your encouragement and support in helping us spread the word of Tikkun is greatly appreciated.
I’m on my way home from Philadelphia and the annual meeting of The Shalom Center, where I have the privilege of serving as president. The organization has a long history of peace and justice activism, increasingly arcing toward peace and justice for the Earth, which is to say the healing of global scorching (as our beloved director Rabbi Arthur Waskow calls it), which also entails rebuking the broken spirits who profit from the planet’s suffering.
Last month, when Arthur was given the first Lifetime Achievement Award by T’ruah: The Rabbinic Call for Human Rights, he pointed beyond human rights to The Shalom Center’s crucial work to heal and protect from the climate crisis: not just human rights, but the rights of the web of life on this planet, encompassing human and other living beings.
One of our chief topics at this year’s meeting was how to awaken Jewish activism on this burning issue. To date, The Shalom Center is the only organization grounded in the Jewish community that has taken this on as a central cause. We spent considerable time devising a new national initiative that you’ll be hearing about soon.
by: Sara Davidson on April 29th, 2014 | Comments Off
Rabbi Zalman Schachter-Shalomi. Credit: Creative Commons
In 2005, Rabbi Zalman Schachter-Shalomi, who founded the Jewish Renewal movement, made a pilgrimage to Ukraine to the grave of the Baal Shem Tov, who founded Hasidism.
Reb Zalman felt a kinship with the Baal Shem Tov, which means master of the good name, because, like Zalman, he’d diverged from the dominant Jewish culture of his time. “In every generation,” Zalman said, “there are people who say, ‘These are the boundaries in which you must stay,’ and there are those who say, ‘I have to grow, I can’t stay within the old skin.’”
The Baal Shem Tov, called the Besht, had never studied at a yeshiva but had come to know God through devotion, singing, and prayer. He told his followers that “the person who recites the psalms wholeheartedly is already on the same level or maybe even higher than the elite scholars.” The Besht started a tradition based on experience, on passionate reaching for oneness with the Divine.
Reb Zalman, after fleeing the Nazis in Vienna, was ordained a Hasidic rabbi in the Lubavitcher community in Brooklyn. During the 1950′s he was dispatched to talk with disaffected young Jews at college campuses. At a B’nai B’rith Hillel conference for young adults, Reb Zalman, then 31, walked out by himself into the fields one night and began to weep.
Credit: Creative Commons
As we observe Yom HaShoah, the Holocaust and Heroism Remembrance Day, which lasts until sundown today, I reflect upon my familial history: two scenarios with somewhat varied outcomes.
When I was a young child, I sat upon my maternal grandfather Simon Mahler’s knee. Looking down urgently, but with deep affection, he said to me, “Varn,” (through his distinctive Polish accent, he pronounced my name “Varn”), “you are named after my father, Wolf Mahler, who was killed by the Nazis along with my mother Bascha and most of my thirteen brothers and sisters.” When I asked why they were killed, he responded, “Because they were Jews.” Those words have reverberated in my mind, haunting me ever since.
We later learned that Nazi troops forced most of my Krosno relatives into the surrounding woods, shot them, and tossed their lifeless bodies into a mass unmarked grave along with over two thousand other Jewish residents. The Nazis eventually loaded the remaining Jews of Krosno onto cattle cars and transported them to Auschwitz and Belzec death camps. The handful of Krosno Jews who survived liberation of the camps attempted to return to their homes that had been confiscated by the non-Jewish residents. No Jews reside today in Krosno.
by: Ayana Nir on April 23rd, 2014 | 12 Comments »
Jewish Agency Chairman Natan Sharansky, Chief Rabbi Meir Lau, and Israeli government ministers participate in March of the Living. Credit: Creative Commons/JAFI Israel
On the eve of Yom Hashoah (Holocaust Remembrance Day) Israel’s streets experience a virtual shutdown. Restaurants, bars, and cafes lock their doors and the streets grow eerily quiet as inhabitants venture home to pay their respects; Israeli TV and radio channels limit their programming to Holocaust documentaries and related talk shows, while viewers, in turn, flip to international networks for comedic escape from the steady stream of grisly footage and repetitive slogans their TVs emit annually; schools hold large ceremonies to further instill in students the collective memory of a now distant trauma they have never really known, and at 10AM on the 27th of Nisan the country is frozen still for two minutes while a siren disrupts the monotony of everyday life and commuters stop in their tracks to hang their heads in a gesture of silent collective sorrow.
The memorialization of the Holocaust has been the topic of debate since Israel’s founding, and changing trends in its representation shape its significance within the context of national identity and politics. It is easy to overlook the political power presented in the production of educational texts, but the influence of educational curricula is indisputable in shaping public perspective for political gain.
That is why Israeli Minister of Education Shai Piron’s plan to introduce Holocaust education to Israeli public schools starting as early as the first grade has been so controversial. Alongside the concern voiced by many parents about traumatizing young children with gruesome details of systematic ethnic cleansing, many begin to question how the continued rehashing of communal wounds shape the development of national identity and what political interests the perpetuation of historical trauma might serve.