Eastern Europe

A text version of my remarks from this past Shabbat (7/6/19) –

     As I think most of you know our Beth El group has just returned from its Eastern European trip.  In a ten day span we visited four cities – Warsaw, Krakow, Prague, and Berlin.  A trip to Eastern Europe that focuses on Jewish history is not ‘fun’ – it is not a vacation that you return from feeling refreshed or recharged.  Each day you wrestle with difficult and often painful moments from the history of our people.  You are faced with questions that often are unanswerable.  A trip to Israel is celebratory, you are rejoicing in what has been found.  But a trip to Eastern Europe is elegiac, you are mourning what was lost.

     At least for me that sense of loss was pervasive, as day after day we were reminded of Jewish communities that had once been centers of Jewish life that no longer existed.  It is often striking to me how the Torah portion we read on any given week will in some way reflect the lives we live and the issues with which we wrestle.  This week our portion is Korach, which tells the tale of the ill fated rebellion that Korach and his followers launch against Moses and Aaron.  You’ll remember the narrative – Korach publicly challenges Moses, accusing him of setting himself above and apart from the people.  Moses responds, telling Korach there will be a public ritual, almost like a spiritual shoot out, between Moses and Korach and his followers.  

     The very next day the ritual is enacted.  Korach and his followers on one side, Moses on the other.  At the moment of confrontation, what is it that happens?  The earth opens, and Korach and his followers are swallowed up, never to be seen again.  Here is the verse from the Torah that describes that moment:  וירדו הם וכל אשר להם חיים שאולה – they went down alive into Sheol, with all that belonged to them – ותכס עליהם הארץ – and the earth closed over them – ויאבדו מתוך הקהל – and they vanished from the midst of the community.  I’ll give you just the English so you can hear it straight – “They went down alive into Sheol, with all that belonged to them, the earth closed over them, and they vanished from the midst of the community.”

     That is what happened to Jews of Europe.  Before the war in Warsaw had the second largest Jewish community in the world, second only to New York City – 350,000 Jews lived there, close to %30 of the city’s population.  Today there are fewer that 2,000 Jews.  And that is a story told in one way or another in every major eastern European city.  To sum it all up, before the way 3.5 million Jews lived in Poland alone, and today there are fewer than 10,000.  Literally town by town, community by community, city by city, the Jews of Eastern Europe were swallowed up by Nazi Germany, like a great, vast chasm had opened up in the earth, and almost over night they were gone.  Some 75 years later the Jewish population of the world has still not recovered.  Before the war there were more than 16 million Jews in the world.  Today there are maybe 15 million, almost all of them living in Israel and here in the US.  

     So our group struggled with that pervasive sense of loss.  We said kaddish near a barbed wire fence in Birkenau.  We walked through a crematorium in Auschwitz, our heads low and our eyes cast to the ground.  We stood at the platform of track 17 just outside of Berlin, where the Germans had deported Jews, sending them from their homes to the camps, never to return.  And we walked through the sumptuous halls and gardens of the villa where the Wannsee conference was held and the details of the so called Final Solution were meticulously discussed and recorded.  These are experiences that can not be summed up in a sermon, experiences that I think we will all be pondering for a long time.

     But as difficult as the trip was at times there were moments of light and life.  In Krakow we had dinner at the vibrant JCC, the center of Jewish life in that area.  Johnathan Ornstein, the charismatic director, spoke with us about his mission of revitalizing Jewish life in Krakow.  He told us stories about young Poles discovering that they had a Jewish grandparent, or even a Jewish parent, and that they were coming, one by one by one, to the Krakow JCC to explore what that means, and to think about Judaism and Jewish life.  When we left the building that evening the JCC’s courtyard was filled with young people dancing and singing, drinking and eating, and we couldn’t help but feel the energy and the sense of hope that Jewish life could continue to grow there.

     On Shabbat, on Friday night, we davened in the Maisel shul, a synagogue from the 1500s that is now a museum of Jewish life in Krakow.  A small Jewish community led by a young rabbi meets each week, holds services, sings and prays, and maintains a sense of Jewish community and ongoing Jewish life.  As our Cantor and members of our congregation helped to lead the service we truly felt part of a world wide Jewish community, supporting one another, caring for each other, and sharing in our common history and brotherhood.  

     The tour guides we had in both Prague and Berlin were Jewish, having grown up in Israel and moved at some point to Europe where they now make their lives.  They were proud of their Jewish identities, proud to be guiding a group of Jews, and I believe they felt that part of their mission was to not only convey to us the history, but to remind the cities we visited that there is a vital and vibrant world wide Jewish community, that Jews will come to visit Eastern Europe and by doing so we bear witness to what happened, but we also symbolize the ultimate failure and defeat of the Nazis.  At Birkenau and also track 17, after we said the kaddish we chanted the Shema, as if to say despite what we’ve seen we still have faith, despite what happened here Judaism survives and thrives, despite the sadness we might feel we still hope.  Hope beats so powerfully in the Jewish heart, and עם ישראל חי – and the Jewish people continue to live!

     One last vignette.  Our farewell dinner took place at an elegant restaurant in Berlin.  Towards the end Dr. Bor played a few songs on his clarinet, with the Cantor singing along.  Suddenly he played the opening notes of Hatikvah, and we all stood up, singing together Israel’s national anthem, a song entitled the Hope that is a symbol of Jewish freedom and the Jewish future.  The lyrics of the song were written by an Eastern European Jew named Naftali Herz Imber in the late 1880s.  It was a striking moment, and a striking way to conclude our trip – a group of Jews from Baltimore, singing the lyrics composed by a Jew who lived his life in the lands through which we had just traveled, lyrics that became the national anthem of the homeland of the Jewish people, and singing those words together, publicly, in the heart of Berlin.  

     This is a translation of the words you know so well in the Hebrew – As long as within our hearts the Jewish soul sings, as long as towards the east, towards Zion, looks the eye – our hope is not yet lost.  It is 2000 years old – to be a free people, in our land, the land of Zion and Jerusalem.

The Healer of Broken Hearts

This morning I named a baby, a beautiful little girl welcomed with deep joy into her family and community.  It was a simple rabbinic moment.  Working with my Cantor I spoke of covenant and history, read the appropriate prayers, blessed the child.  She cooed and fussed a bit, squirmed in her parents arms, happily slurped some sweet wine, the taste of which made her suddenly widen her eyes.

It is the very day after one of the greatest tragedies in American Jewish history.  Eleven dead in a synagogue shooting in Pittsburgh.  There is much to do.  Emails are flying through the community, phone calls are coming in, plans are being made for various memorial services and vigils, and an upcoming communal Shabbat of solidarity.  There are security questions to be weighed and considered.  But what could be more important than naming a baby?  What could be more meaningful than bringing a new child into the community, what could be more significant than giving her a Hebrew name?  Am Yisrael Chai! we sing – the Jewish people live!  There is no greater proof of that than the little baby I held in my arms today.

What kind of world will she grow up in?  Will it be safe? Tolerant?  Will it be kind and gentle?  It must be.  It is our responsibility to make that world into a reality, to build our communities and cultures so one day children will not know of hatred and prejudice, of violence or despair.  It is our responsibility to value kindness and trust, love and joy, determination and courage, and hope.  To espouse ideas of inclusion and peace, of tolerance and diversity, for all people in all places at all times.

Darkness will always give way to light.  Of this I am convinced.  The very existence of the Jewish people makes this clear, our thousands of years of history all too often scarred by cruelty, hatred, and violence.   And yet generation after generation we sing and celebrate, we name our children and bring them into the ancient covenant between God and Israel,   we escort our brides and grooms to the huppah when they marry.  Our elders speak of sweet kugels and warm memories of faith and family.  Our children celebrate b’nai mitzvahs ceremonies, surrounded by family and friends.  We go to shul, we learn, we pray, we grow.  We do live – with vibrancy and faith and loyalty to our people and our God.  Am Yisrael Chai!

The Psalmist writes that God is ‘the healer of shattered hearts, and the binder of wounds.’  We must be and do the same.  We must work to heal the hearts we know are broken, to bind the wounds that must be mended, to tend to those who need our help, and in doing so, to push back the darkness and the hate and the fear.  We can do it together, as communities and families, as congregations and organizations, as Jews.

Moving Forward, Looking Back

This is text version of remarks I made at Beth El Memorial Park at our annual Memorial Service –

     The Torah reading for Yom Kippur day comes from the 16th chapter of the Book of Leviticus, and offers a description of the ancient ritual of the scapegoat that was enacted by the High Priest on Yom Kippur at the Temple in Jerusalem.  The text is filled with detailed information about the ritual – what clothes the High Priest wore, precisely how the scapegoat was chosen, how the sacrifices were to be performed, how the blood from the animals was to be sprinkled on the altar.  It is more textbook than text, more instruction manual than narrative.

     But there is one detail in the reading that is deeply personal.  It comes in the very first verse of the chapter, which reads as follows:  וידבר ה׳ אל משה אחרי מות שני בני אהרון – and it was after the death of Aaron’s two sons when God spoke to Moses.  There is no connection between Aaron’s terrible loss and his unspoken grief and the Yom Kippur ritual.  Aaron’s loss is private, his struggle with grief is an internal struggle.  But the ritual of the scapegoat is public, performed before the assembled people, and on their behalf.  So I’ve often wondered why the Torah text includes that detail about the death of Aaron’s sons.

     I do know that there is a temptation to carry our losses with us wherever we go.  The tradition tries to discourage us from doing that.  Each stage of grief is finite, marked by the counting of a set number of days.  The shiva ends and the mourner is pushed out of the shiva house, asked to walk through the doorway and back out into the world.  The sheloshim – the thirty day period – is counted and concluded.  There is a limit placed on the recitation of the kaddish prayer, which should be recited no longer than 11 months.  But the journey from loss back to life, from a broken heart to one that has become whole again, is a difficult journey.  People tell me that the last day of their kaddish is highly emotional, knowing it is the last time they will stand.  It is hard to let go of grief, it is hard to reenter the world after a loss.  It is tempting to stay in the place and to hold on to the sadness, because in doing so, in a way, we also hold on to the people we’ve lost.

     And it is in part the everyday, the simple living of life, that draws us back into the world after loss.  Going back to work, meeting a friend for lunch, coming to shul, going shopping, picking up the clothes at the dry cleaners, sweeping the floor and doing the laundry, spending time with the people that we love, watching a football game, reading a book.  The fabric of life.  Its substance, its day to day.  The sun sets and rises, the world still turns, I have a role to play, and slowly but surely I reenter that world.  I carry the losses with me always, I feel the grief everyday, but in the vast world around me, in my simple busyness, in my work and my friends, in all the tasks I must take care of, it is a smaller thing, my grief, more bearable, less intensely painful.  

     That may be the example that Aaron the High Priest sets for us on Yom Kippur day.  Still suffering from the loss of his sons, he was needed, there was work to be done, others were looking to him for help and guidance and wisdom.  He might have preferred to sit alone, to ponder what had happened, to spend long hours thinking about his sons.  But he was pulled away from his loss, back into the world around him with all of its tumult and responsibility.  And so it often is for us as the days and weeks and months go by.  As Shiva and Shelosim end, as our kaddish period comes to a close, as we immerse in the day to day and return to the world.

     But there are moments when the tradition calls us back to our losses and to the profound sadness that is always just underneath the surface.  When the tradition, after pushing us out of the shiva house, after ending our kaddish, reminds us of how deep the wounds are, how fresh the feelings, how profound the loss, whether we are here today honoring someone who is gone for weeks or months or years.  Yizkor is one of those moments.  This Memorial service is as well.  When we set aside the everyday tasks, when we leave the world that is all around us with its hustle and bustle, and we visit the cemetery, and say the ancient words, and remember, once again opening our hearts fully both to the losses we’ve had, and also to the lives that we cherished and remember today.  

     May those memories comfort us in this season of memory, and throughout the new year that is beginning.

Structured Memories

I’ve often wondered why the tradition is so invested in our remembering the losses of our lives.  Think of it for a moment.  Yartzeits are marked, and people come to services on those days to recite the kaddish.  The unveiling ritual, often scheduled a full year after someone has died, brings a family back to the cemetery right about the time their grief may have been diminishing.  And four times a year, on Yom Kippur, Shemini Atzeret, Passover (the 8th day), and Shavuot (the 2nd day), the liturgical calendar asks us to come to services to recite Yizkor prayers.

But why the frequency and emphasis?  Would we not, organically, on our own, day to day (let alone on such scheduled occasions), think of those we’ve lost?  Don’t they come into our minds even without any special prayers or scheduled moments?  Aren’t our losses with us every day?  And if so, why all of these kaddishes?  These yartzeits and Yizkors?

Perhaps one answer is that we need to be reminded that time is passing by.  I have countless times over the years had the following conversation with a congregant who has come to shul to observe a yartzeit:  ‘How long is your loved one gone?’  ‘Rabbi, I can’t believe it, but it is 5 years!’  Or 10, or 20, or 40.  Yes, how the time goes by, and there is something important about marking its passage, about reflecting on the fact that we have bravely journeyed onward after our losses, that the sun has continued to rise and set, the moon to wax and wane, the years to pass.

There is also something to be said for connecting grief and loss and remembering to a sacred community.  In that community we understand our experience is shared.  We rise for Yizkor each remembering our own losses, but we rise together, surrounded by friends, supported by our fellow worshippers, comforted by a common liturgy and history.  And in that moment we also honor the memories of those we’ve lost through the lens of the Tradition, so commonly an important part of their lives and the legacy they’ve left behind for us.

And also we need to carve out intentional moments in the course of our lives dedicated to remembering, reflecting, understanding, thinking, and wondering.  Moments when we can feel grief, or gratitude, or often both.  Moments when we can reaffirm, in a formal way, how important memory is in our lives, how deeply we feel life’s losses, and how connected we remain to the people with whom we’ve shared the journey of our lives.  Even when the journey of their life has ended.

May their memories always be for a blessing!

The Pugilists

Ah God.  The ‘tester.’  At least that is one of the sides of You we meet in the Torah.  Testing  Abraham, and testing the people as well.  Why the test, what exactly the test is, what it is supposed to measure, these things are not clear.  But that there is a test, or tests, that is something the text tells us explicitly.  “And it was after these things that God tested Abraham.”  “For God has come only to test you…”  “In order to test you by hardships…” “…that I may thus test them, to see whether they will follow my instruction or not.”  Perhaps we don’t even need the explicit textual references, because we are all tested, at one time or another, in our own experiences, our own lives, our own doubts and fears.

I feel sometimes like we are two old and weary wrestlers, You and I.  Theological pugilists.  Warily circling the ring, eyeing one another suspiciously, waiting for one or the other to blink, to turn away, maybe even to leave the ring entirely.  Bruised and battered. It is a kind of contest of wills and also perhaps a continual test of patience.  Still here, I see.  Ready for another round?  But those words are spoken (or thought?) with a tired resignation.  Yes still here, but not necessarily sure why.

There is a heartbreaking story in the Talmud of four rabbis who entered a testing-ground of faith.  The text uses a forest as the metaphor for the place of trial, but what exactly the test is is not clear.  Some say the rabbis gave up on God after living through the terrors of the Roman persecutions.  Others explain the forest as a symbol of forbidden knowledge, of what can happen when we let the mind wander to a place where it cannot find its way back.  Whatever the forest represents, it is clear it is a place of theological danger and existential psychological struggle.  Three of the rabbis are destroyed during their journey.  But one rabbi – the famous Akiva – emerges whole.

How to be Akiva?  That is, perhaps, the question.  How to find one’s way through the dark groves and overgrown thickets, the thickly woven branches and fading leaves to once again emerge into the light?  No easy task, and one certainly worthy of despair.  And yet what You dangle before us.  The rising sun in the morning, the full moon and clear stars at night.  The promise of a new day.  The love of family and friends.  The sudden hope that springs unbidden and unexpected into our hearts.  The moments of joy that touch our souls.

Is it time for another round?  Give me a moment or two, and I will be there.

The Farthest Shore

Published in 1972, The Farthest Shore  is  the third book in Ursula K. Le Guin’s beloved Earthsea trilogy.  It tells the tale of the Archmage Ged’s final quest and his efforts to restore balance, order, and magic to a breaking world. I still remember to this day reading the last pages of this novel on a cold winter night in Upstate New York, and like with any great book feeling a sense of sadness that the story had ended and the characters I was so invested in would begin to retreat into the mists of time and memory.

Ursula Le Guin died this week at the age of 88, leaving behind a legacy as one of the most beloved and respected fantasy and science fiction authors of all time.  In her clear but haunting prose she pushed the boundaries of our minds, challenging us to reimagine ideas like the power of language and gender identity, and to rethink what defines a hero, what constitutes courage, and what it means to seek balance in life and the world.

Le Guin lived a long and full life. She was a feminist and a mother and wife, a learned scholar and an author of children’s books, a lover of myth and fantasy who knew intuitively that the greatest quests are those in which we seek our true selves. She created worlds that were at the same time exotic and eerily familiar and characters that were filled with hope and courage and doubt and fear, characters who often failed, but who continued to fight for what they believed in. She reminded us that truth is often illusive and ambiguous but that we must seek it nonetheless.

The old saying is that you read the newspaper to find out what happened yesterday but you read great fiction to find out what always happens.  I would add that great fiction also reminds us of what should happen, of who we should strive to be and of what role we should hope to play in the world.  We are all, each of us in our own way, on a quest to the farthest shore.  For a time Ursula K. Le Guin was one of our great guides, helping us to find the way through darkness and to perceive the great light that is in the world.

To the End of the Land

‘To the End of the Land’ is the English language title of David Grossman’s 2008 best selling novel about Israel, family, love, war, hate, fear, loss, and the sacred quality of land.  This book is no beach read.  Weighing in at close to 700 pages, it asks the reader to wrestle with dark and difficult themes and challenging questions, and it does not offer easy answers or happy endings.  Having just finished the book last night, I find its narrative and even more so its characters haunting me this morning.  There is nothing else I have read that so truly captures the modern Israeli experience, namely the challenge of living with hope and love under the constant shadow of the knowledge that life altering tragedy is a moment away.  In Grossman’s Israel, it is not a question of will tragedy strike, it is a question of when.

There is a deep sadness at the heart of the book’s narrative.  It stems from the bitter, unendurable, and yet necessary and seemingly eternal entanglement of the Israelis and Palestinians.  Like Jacob and his angelic antagonist in Genesis 32, the two sides both wrestle and embrace at the same time, pulling one another closer and closer, unable to disengage even when both are damaged in the process.  The difference between a strong hug and a smothering is only a matter of degree.  A fine line indeed.

And in that kind of world, with that kind of pressure, with that much at stake, both personally and nationally, how is it possible to maintain one’s moral equilibrium?  Is it possible for anything to stay pure and true, can anything – a people, a land, a sacred promise – escape corruption?  Even a child?  Perhaps particularly a child?  Or does life, by its very definition, require moral compromise.  And if so, where are the lines?  When does the compromise take you too far, so far that you can’t ever find your way back?

And so, ‘to the end of the land.’  To a place of no return, to a place where the land itself, or perhaps the meaning of the land, is no longer what it once was.  ‘Tiyyul’ in Israel is a powerful idea, to this very day.  It captures the idea that the land should be walked, experienced, slept on, lived in, worked.  And Grossman’s writing beautifully captures that Israeli sensibility with its vivid descriptions of the dusty dirt roads, of the spare and beautiful flowers that bloom in the arid wilderness, of the ancient mountains and biblical landscapes.  The ancient Israelites walked the land, and the modern Israelis are still at it, still absorbing its essence in the most physical way possible.  The land IS sacred, soaked in Jewish history, the place where Israelite kings ruled and Jewish scholars recreated their faith and Jewish soldiers fought for freedom and a Jewish nation was born anew after two thousand years.

At the same time, what the land demands is so high.  The loyalty and sacrifice, the difficulty and determination, the toughness and moral compromise.  The Hebrew title to Grossman’s novel is strikingly different from its English counterpart – אשה בורחת מבשורה – A Woman Flees from News.  The book’s protagonist, Ora, walks into the wilderness of Israel as a way of escaping from what might happen in the real world.  But in the end she must of course return.  The ideal, mythic land of Israel exists only in imagination and religious text.  It can be visited for a time, but the real Israel is where one’s day to day life must be lived.  And the real Israel is like any other place in this world.  It is both breathtakingly beautiful and filled with dust and debris, glorious and delicate, but at the same time dreary and difficult.  It can rip one’s heart away, and make one’s heart sing.  Grossman’s wonderful, poignant, powerful novel is exactly the same way.