Author: UJUC

Rabbi Galit Levy-Slater, June 2018 Published in Jewish Community Chronicle (Long Beach)

My friends and members of my congregation will be the first to tell you that I am “not your grandfather’s rabbi.”

I was raised in a family and an environment that gave me an insight into the horrors of the holocaust to which few American Jewish children were exposed.

My grandfather, Judge Justin Woodward Harding (you can Google him) was the US judge portrayed by Spencer Tracy in the film, “Judgment At Nüremberg.”  From him I learned things that even with today’s knowledge are not known by many who did not live through that time.

That said, no one could have prepared me for the journey I ultimately embarked upon years later: to study to become a cantor and to have held a cantorial position for 18 years; to decide at the age of 65 to study and be ordained a rabbi; to create a new, innovative and progressive synagogue within my community.

My synagogue, Beit HaLev, is small.  There are only a handful of Jewish people who choose to be affiliated with any congregation in my community, and last year, due to several unforeseen circumstances, we had to suspend conducting “live” services in our community clubhouse.

I had been live streaming our live services in the clubhouse with inconsistent success.  The WiFi in the clubhouse often did not work. So when we were unable to do live High Holiday services because our upstairs room was inaccessible and the alternate site (my own apartment) also became inaccessible because the streets were being repaved and there was no parking, I did all the High Holidays online.

When I began this journey, no one said it would be easy.

But it is getting easier and the adventure is filled with surprises.  By happy accident – and I am often told that there are no accidents – I discovered that my live streamed Facebook Shabbat services, broadcast from my home, are viewed by people from all over the world; my live stream congregation has grown to around 130; on Yom HaShoah I had over 850.

I will have live High Holiday services this year; but I will live-stream them as well for my global cyber-space congregation.

American Jewry is facing a falling-away from many brick-and-mortar synagogues.  I hope with all my heart that the pendulum swings back one day; but there are places in our shrinking world that are seeking spirituality any way possible and if Jews in places like Uganda, Pakistan, Brazil and India can find me on their electronic devices, I will continue to bring the beauty of our religion to them any way I can.

By Rabbi Daniel Betzel

If we were to meet in my office to discuss your upcoming inter-faith marriage, here are some of the ideas I would want to share with you:

First, I would want you to know that you have done NOTHING wrong by falling in love with someone from another faith tradition.  You are not rejecting anything; you are actually choosing something in addition to what you already have and who you already are.   As you prepare for your upcoming wedding, I would encourage you to be certain to respect yourself, your family, your family’s tradition and then to be sure to extend that some level of respect to your future spouse and his/her family and tradition.

Here are seven ideas or concepts that I would encourage you and your future spouse to consider:

1. CONSIDER PRE-MARITAL COUNSELING: We know that all relationships take work—and sometimes very hard work!   Furthermore, many interfaith marriages take place at perhaps the most secular-oriented time in a person’s life.  It is very easy to underestimate the role that your family’s faith and tradition will play once you have children and you and your spouse age.  Pre-Marital Counseling provides you and your beloved the time and space to explore issues, talk freely with each other, and get to know each other on an even deeper emotional/spiritual level.  The more you understand yourself and your spouse, the more likely you are to create a meaningful and mutually joyous path forward.

2. DON’T IGNORE THE DIFFERENCES/DISCOVER AND CELEBRATE YOUR DIFFERENCES: Sometimes it is easy of us to pretend that there are no real differences and that love will conquer all.   In my experience, once the glow of the wedding days begin to fade and usually by the time the first child is born,  tensions between your faith traditions can arise.  Please consider getting very clear about those issues that you do not want to compromise on and get those out on the table before the wedding.  Getting very clear about what is important to each of you is the first step toward understanding each other on a deeper level.  Once you clearly understand each other, you will be in a much better position to accept and even celebrate the differences.

3. TRY AND SEE WHERE YOUR PARENTS ARE COMING FROM: Sometimes parents are not initially happy and supportive when they learn that their child is marrying out of their faith.  Try and remember that almost all parents love their children and want the best for them.  Also, please remember that your parents may be afraid that your marriage to someone outside of their faith may take you away from them.  They also may worry that any eventual grandchildren may be raised in another faith.  Be mindful of how and when you speak to your parents about your wedding plans.  Be certain to re-assure them of your love and that you are not rejecting them or their faith.  Usually, most parents will come around and soon learn to love your future spouse as much as you do.

4. DISCUSS NOW HOW YOU WILL RAISE YOUR CHILDREN: Naomi Schaefer Riley in “Interfaith Unions: A Mixed Blessing”, reports that less than 50% of those she interviewed reported they discussed in which religion they would raise their children BEFORE they were married.  It is almost always easier to discuss these issues before the fact.  I would encourage you and your beloved to take the time now to envision how your future family will look and function.  Will your child attend Hebrew School?  Will you celebrate both Christmas and Chanukah?  Will you child be baptized?  Have a bris and/or baby naming?  These topics can be the catalyst for greater understanding and mutual respect.

5. DISCUSS YOUR UPCOMING CEREMONY: As an inter-faith couple, you will have many choices to make regarding your wedding ceremony and reception.  Will you purchase a Ketubbah (Jewish Marriage Contract) and will it be read during the ceremony.  Will you work with your clergy to incorporate elements of both faiths into your ceremony so that both families can feel connected and comfortable.  Are there specific rituals, music, and readings that can make both families feel included?

6. DISCUSS HOW YOU WILL CELEBRATE HOLIDAYS?   Holiday celebrations can be very tricky.  How do you remain true to yourself and still compromise with your spouse so that all feel included and valued.  How do you welcome family members of other faith traditions into your home and make them feel comfortable while still remaining true to yourself?  It can be a very difficult balancing act; however, if you remain committed to yourself and each other, you will be able to find a mutually satisfying path forward.

7. COMMUNICATE! COMMUNICATE! COMMUNICATE!: Did I previously say that it is imperative that you stay in communication with yourself, your spouse, your families, and your friends?  You are embarking on one of the most wonderful journeys of your entire life.  It is probably not too surprising that many interfaith couples find it difficult to discuss their religions in depth once they have agreed to get married.  Many have expressed the concern that if they start down this path, the discussion may turn into a very heated argument that could even threaten the couple’s future.  Try and resist the urge to not be aware and conscious about your differences and your needs and the needs of your future spouse.

Mazel Tov and Be’chatz’l’cha!  Congratulations and the Best of Luck!

If you would like to discuss this or any other issues regarding your connection to Judaism in greater detail, please reach out to one of the UJUS Rabbis found on the UJUC website at www.ujuc.org.

My 94 year old cousin died recently. He lived a great life, and it could truly be said about him, he died with no regrets. I was struck by the tributes he received. He was very successful in business; he earned a lot of money in his life and supported a great many philanthropic causes. At the end, however, that’s not what I heard about; his business acumen and wealth were not what people cared to speak of. What I did hear about was a man who cared about everyone… everyone. I heard about a man who asked you a lot of questions when he was with you, about your experience, your successes and travails and who really wanted to hear the answers. Sh’ma… he listened. And he was right in there with you when trouble came knocking on your door. He had an open heart, and an open checkbook if that’s what was needed.

I heard about a man who was truly humble, even though he had no reason to be. I saw a man who embodied grace, who suffered the loss of his brother 11 months ago with equanimity, even though he and his brother had spoken every day for the past 65 years, no matter where each of them was, whether down the road or in vastly different time zones.

My cousin was born in another era. He didn’t always want to change with the times, but change he did. Vis-a-vis his Jewish identity, he and his family kept kosher; they devoutly went to synagogue every Shabbat, and all three of his daughters married Jewish men. Not long before his death I spoke with him about the fact that his youngest grandchild was just recently engaged to a non-Jewish woman. “How did he feel about that?” I asked. His reply came quickly. That’s the way of the world these days, and he offered his tacit acceptance.

More than anything, for his children, grandchildren and great grandchildren, my cousin in the words of one of his daughters, offered that Sukkat Shalom, that sense of sheltering peace. Being in his presence, knowing he was there made everyone feel safe and warm. We could all go to sleep happy and comfortable, knowing he was available if need arose.

In short, my cousin lived a good life, and he was rewarded with a good death, with all of his many children, grandchildren and great grandchildren making pilgrimages to see him in his final two weeks of life. (Why wait until the funeral to see a dying relative? Why not see him when he’s still here and able to communicate, offer his wisdom, share his love, hear how he made a difference in your life?) With his three daughters at his bedside. Dying quietly in his sleep.

I reflected on what it is to lead a good life and looked to Pirkei Avot (Ethics of the Sages), that very remarkable and I dare say unique section of the Talmud. I found this, which I annotate here, from Ben Zoma:

Who is wise? One who learns from everyone.

Who is strong? One who subdues himself.

Who is rich? One who loves what is.

Who is honored? One who honors others.

My cousin embodied these statements. 

I hope the light that shone in my cousin’s heart has not gone out, but rather transformed into another beacon. May his memory be a blessing and an impetus to spur all of us to expect nothing less than the highest expressions of wisdom, strength, wealth and honor, from those down the street and those in high places.

Rabbi Diane Rose
Those of us who are part of progressive spiritual groups and participate in interfaith activities often speak of the belief that all religions are here to serve the same purpose in different ways. Whether we are Jewish, Muslim, Christian, Hindu… aren’t we all searching for answers, working toward peace, and living our lives according to a structure that reminds us to connect to our communities and to our inner-worlds? I believe the answer is yes.

We cannot deny, however, that our Books and Teachers don’t always preach this. Yes, we can stay safe and quote Leviticus:

“The stranger that sojourns with you shall be as the home-born to you, and you shall love him as yourself.”

Or Hillel:

“What is hateful to you do not do to your fellow man.”

Or Jesus:

“Love thy neighbor as thyself.”

or the Quron:

“We have appointed a law and a practice for every one of you. Had God willed, He would have made you a single community, but He wanted to test you regarding what has come to you. So compete with each other in doing good. Every one of you will return to God and He will inform you regarding the things about which you differed.” (Surat al-Ma’ida, 48).

But we can just as easily point out the opposite from each religion. The Israelites were not to adopt any rituals from their neighbors and in fact were to destroy their altars, pillars, and sacred trees. The Gospel of John has some not-very-nice things to say about Jews, and the Quron outlines some serious doom and gloom for non-believers.

But I still hold on to my belief that all of our religions have been dancing with each other since humanity first asked the question, “Where did we come from?” I hold on to the idea that our goals are (or at least used to be) the same, and that we have learned and borrowed from each other since we first searched for a God. So it is really refreshing when we find those undeniable interconnections between religions or cultures. Think of the incredible similarities between the stories of Gilgamesh and Noah, or the many religions with creation stories that begin with the world being a dark, watery emptiness.

Well, I may have a new one, and I learned all about it at… a Luau.

“Ha” in Hawaiian means “the sacred breath of life.” When we think about common Hawaiian words, many include “ha.” Alo-ha, Ha-waii, O-ha-na, Ma-ha-lo. These words aren’t just about a greeting, a place, a family, and a thank you. They are infused with the idea that when we speak to one another, our sacred breath is acknowledging the sacred breath of the other.

I find it interesting that in Judaism we have S-ha-lom which not only includes a “ha” but also closely matches the meaning of Aloha. Aloha is known as hello and goodbye, but it also means love, compassion, warmth, and friendliness (think of when people say “the spirit of Aloha”). Shalom similarly means hello and goodbye as well as peace (as any kid who had a Jewish education can tell you), but the root of Shalom, Shin-Lamed-Mem, means complete. Shalom is the completion of the soul… the way to peace. Doesn’t Shabbat Shalom mean a lot more than just a peaceful Shabbat? Two complex words at the center of Jewish and Hawaiian spirituality.

Of course, we cannot discuss “ha” without talking about Avram. In the Torah, God gave Avram a “ha” and Sarai an “h” (hey) as well when God blessed them as God’s own and promised them they would be the parents of a peoplehood. Their names were affected by God, the sacred breath of life now infused in them.

Maybe this is a stretch, but even just the word “ha” in Hebrew (which means “the” ) could have a spiritual connection. Everything definite has the letter hey in front of it. Each item, person, place, even adjective, with the “h” sound is as sure and true and real as our breath. Maybe not connected to Hawaiian language, but I like it anyway.

I wish the Hebrew word for breath/spirit was Ru-cha instead of Ru-ach. If it was, I’d be doin’ a mic drop. Maybe it’s close enough that we have to flip the letter chet and the “ah” vowel so it at least looks like Ru-cha?

Now, I don’t know if Hawaiian culture and Jewish culture ever danced around one another early enough to affect each other in these ways. It would be fascinating (for someone smarter than I am!) to find out if the trading and emigrating communities ever ended up in the same place at the same time. But even if they didn’t, I am going to add a little extra “ha” to my Hebrew and infuse the sound with my belief that we all share the same sacred breath of life.

And with that I say, S-HA-lom and Alo-HA to you. 🙂

Rabbi Blane writes:

To answer those questions, I need to revisit a bit of personal history.

When I first conceived of Jewish Universalism, it was during a transitional period when I declined my synagogue’s offer of a contract renewal in January, and I had to remain in my position until July. For Rabbis and Cantors, those months are a time of soul searching- and job searching. We tend to just “walk through the motions” and show up and perform our duties but often devoid of much spirit or “Neshama” (soul). Many nights I couldn’t sleep and I awoke at 3am to stare at the ceiling and wonder what would I do to provide for my family and my spirit.

Over the course of three years as Rabbi of that Conservative synagogue (and fifteen years prior to that as Cantor and Spiritual Leader of several other synagogues), I came to reject Conservative theology. It simply did not feel like home.

Despite it’s great scholarship and the fact that it is the best place to learn rituals and liturgy, Conservative Judaism eventually caused me great pain. The hypocrisy was exasperating and exhausting. We were kosher in the synagogue to the extreme, but most of the congregants were un-kosher outside. No food collection for the poor-even canned goods- that were un-kosher were permitted in the synagogue. Our membership was dying in that community, so we discussed selling the building and moving to a nearby town where the pickings might have been better. But that would never happen- the leaders of the shul (a/k/a those few who did everything) would not have it. We fought battles over playing music at Services, over Bat Mitzvah girls covering their heads, about the role a non-Jewish family member might play at a B’nai Mitzvah, about changing/updating prayer books, and on and on. Everything was a battle.

And anytime someone new would show up for a worship service, they would only stay about an hour and then they were gone. Our Shabbat morning Services were often three hours long.

And so, during those last months of that waning contract I had the opportunity to envision what Judaism truly meant to me, how I believed G-d intended it to be shared and how I might best transmit it as a teacher to all the people for whom I knew it simply was not resonating.

My background as a Yeshiva student during my formative grammar and High School years gave me broad perspective on living as a traditional Jew- although that was in reality never to be my path. In college and subsequently for years afterward, I drifted away from Judaism. I rarely went to synagogue, ate “treif” (un-kosher) and indulged in a poor artistic lifestyle which consisted mainly of writing music in the days and playing gigs in the evenings.   So after a Jewish Yeshiva education and college, there was a span of about ten years, until I was married and my first daughter was born, during which I gave little thought to my Judaism.

But then something awakened.

When marriage and children came along, faith re-enters the sphere of importance. This “life-event” Judaism  awakens in many, many Jews. I imagine it happens across all religions. It is a rather common phenomena and of course, for those of us in the position of Rabbi or Cantor, those are the times of greatest opportunity to welcome, teach and bond. And we only have a narrow span of years to reach them, because as we know after a Bar or Bat Mitzvah occurs, synagogue affiliation is simply over.

How sad it is then, when people become ready to re-explore their Jewish heritage, members of the Jewish community often are unwelcoming, display ill-will, are judgmental, speak Lashon Hara (“evil tongue/gossip”) and even openly spar with one another. Even today, Synagogues can be exclusive and expensive. And when it comes to the Conservative Movement, many shuls are typically in severe membership decline and comprised of mainly the elderly.
How many Conservative synagogues today still don’t try to adjust to the needs of their communities? Their ritual committees restrict the participation of  interfaith couples, refuse to meaningfully adapt their Hebrew School curricula, to shorten the length of Services to make them more resonant and on and on.

All of the current discussion surrounding whether or not Conservative Rabbis should officiate at Interfaith Weddings seems silly and even irrelevant. It’s all way too little and way too late.  Conservative rabbis who would officiate at Interfaith ceremonies subject to certain “pre-conditions” are frankly irrelevant to mainstream Jews.

Below, I share links to articles from the past year, which illustrate the sad state of a substantial portion of progressive Judaism and how the Movements struggle. Even their connections to Israel have become more and more challenged.

In April 2016, many Reconstructionist rabbis formed their own association in protest of the Movement accepting Rabbinical candidates who’s partners were not Jewish:

http://www.jpost.com/Diaspora/19-Reconstructionist-rabbis-form-offshoot-over-intermarried-rabbis-BDS-450701

In June 2017, the Rabbis at BJ, the iconic Conservative synagogue in NYC, came out to support officiating at Interfaith Weddings- with certain “conditions.”

http://www.jta.org/2017/06/16/default/rabbis-at-influential-ny-synagogue-to-officiate-at-intermarriages

Described by a Conservative Rabbi as the “issue of our time,” the BJ decision faces pushback from the rest of the Conservative Movement.

http://jewishstandard.timesofisrael.com/this-is-the-issue-of-our-time/

The Jewish Renewal Movement is in disarray as their Board quits and rabbis there is a vacuum and a lack of authority.

http://forward.com/news/376098/mystical-jewish-renewal-movement-faces-fresh-divisions-3-years-after-founde/

Progressive and Liberal Jews reevaluate their relationship to Israel and Zionism and make America their first priority.

http://www.timesofisrael.com/jewish-millennials-increasingly-putting-zionism-second-and-america-first/

The egalitarian prayer space at the Western Wall is scrapped, much to the joy of the Ultra Orthodox who claim the wall for the Orthodox only. And of course, the matter of Jewish Conversion, performed by non-orthodox or non-Israeli sanctioned rabbis occupies a rather large part of the debate.

http://www.jewishpress.com/indepth/columns/fuchs-focus/reforms-naked-agenda/2017/07/10/

http://jewishstandard.timesofisrael.com/charedi-rabbi-explains-why-he-opposes-the-western-wall-deal/

And last but not least a McCarthy-like “list” has been issued comprised of American Rabbis who’s Jewish Conversions are not to be recognized in Israel.

http://www.timesofisrael.com/here-is-the-chief-rabbinates-blacklist-of-american-rabbis/

So again what is Jewish Universalism?

JU is a practical, authentic Jewish response to the turmoil described above- a non-judgmental, all-inclusive, kind and loving Judaism. Jewish Universalism is not filled with angst, does not demarcate lines-in-the-sand, or foster restrictions. In JU, you and your partner and family can just be yourselves. We are happy to have you- and we want to teach you and learn from you. We are pluralistic/multi-denominational (it means you don’t even have to be Jewish to worship with us). We rise above the fractional fray within the mainstream Jewish World, roll up our sleeves and get to work!

Our mantra as Jewish Universalists is “Hear oh Israel, Hear oh Humankind, the Lord is G-d and G-d is one!”

We exclude political discourse from our religious worship and gatherings at a time when the lines between Church and State are increasingly blurred and it’s all too easy to fall into the trappings of taking political sides.

We trust that our JU Doctrines embrace everyone who would like to be a part of our vision- a vision of true “Oneness,” a vision of non-exclusivity and a vision of respect and harmony for all people regardless of their faith, or even lack thereof.

As eighteen Jewish Universalist Rabbis who serve their communities understand, we are blessed to be called to service without the restriction of a particular Jewish Movement’s dogma that prevents us from truly meeting the needs of the modern Jew.

And that’s who we are. We welcome you all!

May 17, 2017 Rabbi Dina London

Recently, I attended a performance at the Goodman Theater in Chicago called “Destiny of Desire,” a take on the Spanish soap opera. The playwright, Karen Zacarias, was quoted in the playbill as saying, “Destiny is different from fate.  Destiny is what your life can be if you realize your potential, if you believe in your potential and you go for it.  Destiny is not something that happens to you; it’s something you have to strive for.  Unlike fate, which is something that’s sealed and locked, destiny is fluid and can evolve.  Who you were and who you can become is within your grasp…”

In the Torah, at this moment in time, the Israelites are experiencing their sojourn in the desert.  In just a few weeks, they will gather at Mt. Sinai to witness the revelation of the 10 commandments.  Their fate could have been to lose interest in their culture of old, ignore Moses, and wander forever, but their destiny, what they had to work for, was getting their people to the promised land.  As Rabbi Levi Meier says, “Torah teaches us that our fate is not predetermined by circumstances of nature or nurture.  You can always create your destiny.”

But, it is important that we realize that there is no “date with destiny.”  Destiny doesn’t just appear on our calendar, waiting for us at the nearest Starbucks.   Rabbi Yosef Dov Solveitchik teaches us (in “Who by Fire, Who By Water”) to distinguish between goral, fate, and yi’ud, destiny.  He says that our mission in this world is to turn fate into destiny, from an existence that is passive to one that is active and influential.  To me, what that means is that destiny equals the creative response to the impermanence of life.

As Jews we understand this need for using creativity to move through our existence.  For instance, we have many approaches to naming…not naming a baby until the eighth day (high infant mortality throughout much of history), changing someone’s name if they are very ill to fool the angel of death, etc.  The Jews of Alsace were said to have come up with the idea of “change of place, change of luck.”  If your fate in your current location doesn’t look promising, don’t be afraid to pick up and re-create your life somewhere else.

Though they may not know it, when Jews say “Mazel Tov,” what they are really saying is “may the stars be favorably aligned for you.”  But astrology isn’t just about the fate that the energy of the stars and planets bequeath upon you.  No, our birth chart asks us to take the ever changing alignments and creatively mold that energy into our destiny.  In other words, “the mazel we are born with is elastic, ” says Rabbi Avi Weiss in “Who by Fire, Who by Water.”

After a 9 year hiatus, I’ve been binge watching Grey’s Anatomy on Netflix.  Amidst the soap opera nature of the show, if you listen carefully, each episode aims to relay a teaching.  And, in season 5, Episode 14, the main character, Meredith Grey, sums up the response we must have if destiny is to trump fate.  “We have to keep reinventing ourselves…almost every minute…because the world can change in an instant.  And, there’s no time for looking back.”

April 27, 2017 | Rabbi Judy Ginsburgh

Earlier this year, I had the wonderful opportunity to hear Dr. Diana Butler Bass speak on two different occasions.  She is an author, speaker, and independent scholar specializing in American religion and culture.   Her latest book is called “Grounded: Finding God in the World, a Spiritual Revolution.”

During her talks, she discussed statistics about religion today.  In a poll taken in 1960, only 2 percent of the American population said they were unaffiliated and did not identify with any religion.  In 2015, a similar poll was taken and almost 28 percent of the American population said they were unaffiliated and did not identify with any religion.  Dr. Bass also pointed out that up until 2012, the majority of the people in the United States identified religiously as White Protestants.  By 2012, America was becoming a diverse religious place to be.  We were seeing a decline in such things as “Jewish neighborhoods”.  No longer did people of similar religion and culture live in the same areas of town.  Christians lived next to Jews who lived next to Hindus and so on.  Neighborhoods were also no longer black or white, but instead a diverse mixture of people from all races, cultures and religious backgrounds.

In 2012, no one religious group made up a majority of the “pie chart.”  Even the White Protestants, who previously held the majority position made up less than 50% of our total religious American demographic.  During this 50 plus year span of time from 1960 to 2012, the Jews steadily occupied about 1 to 2% of the religious population in America.  Dr. Bass’ conclusion is that, with no one religion having a majority of the population, American religion is no longer as diverse as it once was…but is instead, becoming pluralistic.  We are intermingling, we are talking more, people feel more at ease to explore, share and question (something we Jews have always done).  As far as religion goes in America today, we have moved from diverse to pluralistic.

Dr. Bass also pointed out that less and less of our younger generations are affiliated with a religious institution.  However, just because there is a decline in institutional religion, this does not mean that we are not connecting with personal spiritual experiences.  The majority of our younger generation claims to feeling “spiritual” as opposed to “religious.”  There has been a steady rise in the number of people who admit to having had a “spiritual” experience.  In the 60’s about 24 percent of the population said they had gone through a spiritual experience. In 2009, about 50% of the population admitted to having had a spiritual experience.  Statisticians speculate that today, in 2017, that percentage would increase even further to about 54%.  In this present time, more and more people are experiencing something spiritual.

So, what does this mean for our congregations?  How are we, as clergy and congregational leaders, supposed to continue to keep our congregations vital and meaningful and engage our younger generations?  Dr. Bass suggests that we help our congregants to see the wonder of our world…the beauty and awe that exists all around us.  When people were asked where they felt most spiritual (especially the younger generation), the most common answer was in nature.  Not in a synagogue, not in a church, not in the safety of our homes, but outside soaking in the awesome power of God.  

Our Jewish camps continue to grow stronger and reach more young Jews than ever before.  They get it.  This may be the key to reaching our younger generation.  While at camp, they feel a spiritual connection with nature and they experience the awesomeness of God.  They want to make a difference in the world and social justice, fairness and equality are of the utmost importance.  These things are all at the forefront of our Jewish camp movement.  Our younger Jews do not need a special building to be able to feel God’s presence.  They do not need a particular prayer book in order to pray.  They feel God everywhere.  God is no longer a man in the sky with a long robe and a beard.  In our modern world, a distant God who lives in heaven will no longer do.  This distant God is being replaced by a more intimate, spiritual God. God is in a sunset, a rainbow, an ocean wave, a baby’s cry.  God is present in our joy and in our suffering. God is essence…..God is energy….God is beauty…God is love….God is healing…God is strength….God IS!  Dr. Bass states that the only God that makes sense today is a God of compassion and empathy who shares the life of the world.  

God is truly everywhere.  God is in each one of us.  God is here, with all of us, in our world…we need only look around to see it.  Amen.

I will be continuing this discussion of God and spirituality at our congregational Torah study.  These are some of the questions we will discuss:

Are you “spiritual” or “religious” and how do you define these two terms?  How and why do you pray? How do you personally see God?  How does God affect your life?  Where is God?  Do generations relate to God differently?  If so, why?  I invite you to consider these questions and feel free to share your feelings privately or in community.  These are questions that need to be answered by each of us in order for us to continue on our most fulfilling religious or spiritual journey.  

December 16, 2016 by Rabbi Deborah Reichmann

Festivals of light, now more than ever

I was going to start with a tirade. Railing against the hatred and intolerance I see spewing from all sides. Bemoaning the sorry state of the world. I won’t. It’s not that these things aren’t happening, but ranting won’t make it better. In fact, studies show that venting can add to depression, isolate individuals and make for a bleaker outlook.

There is enough dark right now just because our days are short, and the sun is weak (in the Northern hemisphere). Our traditions, our cultures and especially our religions know this about this time of year. That is part of why we all celebrate something during these dark days.

On December 24, after sundown, the eight day Jewish Festival of Chanukah begins:
We light the first Chanukah candle.
We celebrate the memory of the rededication of the Temple in Jerusalem in the 2nd Century BCE.
We celebrate the unlikely victory of a small group of Jewish rebels against a mighty Greek army.
We share the stories of the Macabees and eat latkes and spin dreidels.
We revel in the warmth of our traditions and the warmth of family and friends.

This year, with Christmas eve coinciding with Chanukah we have an opportunity to add to our joy. Christmas, Chanukah, Kwanzaa, and other winter festivals are not in competition with each other, but an acknowledgement of humanity’s search for universal love. In the middle of the darkest days of winter we all seek the light, both literally and metaphorically. The short days make the candles seem brighter and the lights on the trees more magical. The festive colors and sweet smells add brightness to all our lives. We come together to celebrate life, to celebrate community, to celebrate the triumph of light over dark.

From a Jewish Universalist point of view, the traditions of Chanukah are an invitation to all, to Jews and non-Jews, to join together in praising the values of perseverance, dedication and the sanctity of life. This is the season to open doors and share our holidays with our neighbors and wrap ourselves in the warm comfort of friendship and family. The world is full of strife, as it is always. Perhaps this year seems darker than most, perhaps not. But, each chanukah candle is a rallying cry to seek the good in all people. With each flame we promise to do better ourselves. The ultimate Chanukah gift we can give each other is our dedication to improve this world and make it better for our children and grandchildren. We can be the light in these dark days.