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From the Rabbi
From the Rabbi - April 2015 PDF Print E-mail
Passover and Jewish Greatness 
                                                                                                              
We Jews have always done things a little differently.  We even start our history as a nation differently to most other nations, particularly nations of the ancient world.  A look at most national creation stories uncovers a clear pattern – the ancestors of the nation almost invariably come from great nobility, sometimes even descended from the gods themselves, and the nation was usually formed in a blaze of heroic glory.   And what about us?  We start as slaves, oppressed by one of these other great ancient nations.   
It cannot be stressed how different this makes us in the annals of the history of nations and how we conceive of our greatness as a people.  For nations like the Egypt of ancient times, their greatness was inherent.  Born of gods, Egyptians were great because it was their due and because the gods decreed it. Greatness was an entitlement of history and birth, an inheritance for all time.  And yet that greatness, the glories of ancient Egypt, have faded into the desert sand while we, born of slavery and oppression, are still here. 
 Perhaps this is because our Jewish concept of greatness starts from rock bottom.  From where we started we could only go up!  And thus for Jews greatness is born of humility and striving.  Unlike other ancient peoples we are well aware of our own shortcomings, put in sharp relief by our humble origins.  We do not see ourselves as naturally entitled to greatness.  Our ancestors were slaves not gods.   Rather we understand that greatness must be earned.  That is why, despite all our history since the Exodus, so much of our liturgy and thought harks back to that central narrative.  We understand that to attain greatness from our lowly roots we have had to strive for it.  And, as a people, and as individuals we have often succeeded at greatness despite so many obstacles in our way. 
 
As Jews today, as we prepare for Passover, we also understand the nature of the greatness that must be earned.  As Jews we do not frown on wealth and status, but these are not our measures of greatness.  Rather we remember our slavery and redemption and strive towards greatness in morality and ethics, in truth and justice, in kindness and compassion.  While Egypt and all the other great empires we have outlived sought greatness in how much of the world they could conquer and own for their glory, we seek greatness in fixing the world for the benefit of all humanity.  

                                Rabbi Emanuel

 
From the Rabbi - March 2015 PDF Print E-mail
     There are lots of reasons why I am passionate about Judaism – the ethical and spiritual wisdom, the fascinating and multifaceted history of our people and, of course, the food!  But the thing I love most about Judaism is that it’s fun!  No really, it is, I promise!  There are of course times, such as slogging through a particularly interminable description of sacrifices in Leviticus, or near the end of Yom Kippur, when this might not be our first thought about Judaism, but Judaism is indeed fun and Purim comes along every year to prove it!
    
     Like other festivals it follows the pattern “They tried to kill, we survived, let’s eat!” and commands us to celebrate copiously.  We sing, we dance, we dress up, we eat (and drink!) and we enjoy ourselves with friends and family.    It’s a glorious reminder not to take ourselves so seriously all the time, and to experience our Judaism as a joy rather than a burden.
    
     And Purim reminds us that Judaism can be funny.  Parts of the Purim story are classic farce, with mistaken identities, awkward and surprising reversals and a bumbling and ridiculous king.  Traditional celebrations of Purim involve funny Purim Spiels, parodies of prayers and Torah stories and it’s the only day in the year when orthodox men are allowed to dress as women (and vice versa)!  Jews have always been funny.  Even the rabbis in the Talmud make jokes, like when they tell us that we need to see the Shofar being blown on Pesach lest we hear a donkey braying and confuse the sounds!  And in the modern era, the list of funny Jews is endless, from Lenny Bruce, Mel Brooks and Woody Allen to Gilda Radner, Jerry Seinfeld and Jon Stewart.  And yet we seem to think that Judaism has to be somber, serious and guilt ridden all the time.
    
     In fact there is a lot of fun in Judaism.  All our festivals involve food and song, Shabbat is a day of joy as well as of rest, and some commentators even argue that Yom Kippur is the most joyous day of the year because we get to be absolved of our sins (although even I will admit that one might be pushing it a little!)
    
     So come join us for Purim, the most fun holiday in the Jewish calendar, and be inspired to bring that sense of joy and fun to the rest of the Jewish year and to everything you do in life.

                    Rabbi Emanuel

 
From the Rabbi - February 2015 PDF Print E-mail
I have been very impressed by the quality of our 92nd Street Y events.  The last one involving a discussion between Thomas Friedman and Dov Seidman was particularly interesting.  Seidman argued that, contrary to our usual assumptions, success in business and life in general in the modern world is about values.  Specifically, values such as trust and kindness will get you further in the modern business environment than a relentless quest for more efficiency and profit.  Or, to put it another way, nice guys don’t finish last after all!

And what is the best way to train yourself in being nice?  According to Robert Putnam, professor of public policy at Harvard, being religious makes you nicer! According to Putnam’s research religious people are measurably more generous, more altruistic, and more civic minded.  In practical terms religious people are more likely to do things like give blood, vote in local elections, give money to a homeless person, give their seat to a stranger, help a friend in financial need, volunteer (both for their religious institution and for secular causes) or help an old person across the street. 

Why is this the case? Perhaps religious people are more concerned with divine punishment or reward.  But Putnam’s research also suggests that belief is not the key factor. It doesn’t matter whether you are Jewish, Christian or Buddhist, Orthodox, Reform or Conservative.  What is key is the level of a person’s involvement with their religious community.  Even an atheist who attends church or synagogue with their family has the same levels of ‘niceness’ as a true believer. 

What this suggests is that being part of a religious community is in and of itself something that makes you a nicer and more considerate person.  Communities such as our own reinforce ethical values in our services and our programs, and encourage sharing, giving and connecting with others.

So the next time you ask why you should come to synagogue, the answer is simple – it will make you a nicer person!

                    Rabbi Emanuel

 
From the Rabbi - January 2015 PDF Print E-mail
In the musical “My Fair Lady” Professor Henry Higgins argues that he can tell everything he needs to know about a person as soon they open their mouth.  In much the same way, it is possible to tell a great deal about a Jewish group as soon as you open their prayerbook.

    In January we will start using our new prayer book 'Mishkan T'filah' the most recent prayer book of the Reform Movement and this prayerbook will say a lot about us.  As a congregation that embraces both Reform and Conservative Judaism, that celebrates a pluralistic model of Jewish life and is committed to be being welcoming and inclusive, this new prayerbook reflects these values and allows us to express them more effectively in our varying worship styles.  As the Reform movement has embraced more traditional practices, so too has the prayerbook changed to reflect more traditional aspects of the prayer service.  Therefore Mishkan T’filah can be used (with some supplementary material) for all our services, better reflecting our reality as a congregation in which multiple expressions of Jewish belief and practice can sit side by side as part of one congregational family.

    Like every other Reform prayerbook before, Mishkan T’filah provides a variety of options, not only reflecting different levels of traditionalism but also a variety of different philosophies and approaches to prayer, from the mystical to the psychological.  In previous prayerbooks this was achieved by having multiple services.  The big blue Gates of Prayer had no less than 10 Friday night services (compared to the grey book’s more manageable 3!).  Mishkan takes an innovative approach to this by including multiple options in one service, with the Hebrew and translation on one side of the page spread and interpretive readings on the other, each of which can be chosen to reflect that prayer in the service.  This innovation allows for many different options and choices of prayer within one service and allows for each page of the prayerbook to be used to teach about the prayers, with the interpretive readings used as commentaries on the prayers.  In fact I will be doing just that with several of the core prayers in the course of the Friday night services in January, as we use the new book to gain insight into the meaning of the prayers we are praying. 

    However, it is also true that this innovative format has challenges.  We are used to moving in a straightforward fashion through our services but praying from Mishkan works a little differently and will require a learning curve for it to become as comfortable as our current prayerbooks.  With that in mind, all our services in January will be ‘learning services’, focused not just on prayer, but on learning about prayer and particularly how to pray from this new prayerbook. 

    Please join us at services in January as we explore prayer and learn to pray in ways new and old from Mishkan T’filah, our new prayerbook. 

                    Rabbi Emanuel

 
From the Rabbi - December 2014 PDF Print E-mail
In the Talmud there were two rabbis, Hillel and Shammai, who argued about everything (how very Jewish!) and after them their schools continued to debate and disagree on almost every matter of Jewish law.  They even disagreed about how to light the Chanukah lights!  The school of Shammai argued that we should start with eight candles and decrease the number of candles as the days of Chanukah progress.  The school of Hillel on the other hand said we should start with one candle on the first day and increase the number of candles each day.  As most will realize the school of Hillel won out and it is that practice that we follow today. 

But what was the argument really about?  The Talmud explains that the followers of Shammai saw the Chanukah lights as representing the upcoming days of the festival -- the number of days still to come; thus, each night we would light one less candle to show that another day had passed. The view of Hillel, on the other hand, was that the lights represented Chanukah's outgoing days, so that each new light indicated another day of Chanukah achieved. 

As is often the case Shammai’s opinion reflects a strict sacred reality – each day of a festival that passes is one less day of holiness, one less day of light.  It reflects the reality that each day that goes by, whether mundane or holy, cannot be reclaimed and is gone forever along with all its potential, all the things we could have done but didn’t. 

Hillel’s views, on the other hand, represents the hope that we can always increase the light when the next day comes.  It does not look back to what could have been done but wasn’t – it looks forward to the light we can create the next day and the next. 

For us as Jews today both views have important symbolic significance.  Light is a powerful symbol of holiness, and all that is good.  Our task in life is to bring more light – more holiness, compassion and justice – into the world.  We should always recognize the reality of Shammai’s view – we have a responsibility to do what is right and to do it now because once the chance to do a particular mitzvah, to do right in a particular situation, has passed, it cannot be reclaimed.  It can be fixed and made better, but THAT opportunity is gone forever. 

But, Hillel’s view reminds us that no matter what we have done, or failed to do, there is always hope that we can do what is right and do better the next day.  If we were to follow Shammai’s view, in candle lighting and in life, we would always be looking back, kicking ourselves for what we have failed to do.  But Hillel’s view tells us that we must never give up hope – we must always look forward to the light we can bring into the world today and tomorrow. 

                    Happy Chanukah,
                    Rabbi Emaneul

 
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