Vayikra in a time of pandemic – 3/27/20 – Rabbi Joe Black

My Dear Friends,

We’ve been talking and teaching a lot about Sacrifices this week. Last Sunday, I asked us all to think about the sacrifices we are making in order to draw near – l’karev – from the Hebrew root – Korban which we translate as sacrifice.  When we make a sacrifice – of whatever type it might be – we are “drawing near” – to God, to one another, to our essential values.

This week’s parasha, Vayikra, lists many different types of sacrifices: 

• Olah is the burnt offering that is completely consumed by fire on the altar
•   Minchah – or the meal offering – which has a highly perfumed and smoky nature
• Asham and Chatat – are what we loosely translate as Guilt or sin offerings.
• Then there's the Zevach Shelamin – which we sometimes translate as “peace offering” from the root, “shalom” – but it also can mean a “sacrifice of wellbeing.”

As we welcome this shabbat and end this week – I think the concept of a Zevach Shelamin  - a sacrifice of well being is both powerful and essential.

We have sacrificed – and we will continue to sacrifice – not only for our own well being – but for that of everyone around us.  Making a sacrifice of well being by isolating ourselves is contrary to ouressential nature. Most of us feel most well when we are surrounded by others and sharing in their lives. Now – our well being is inexorably linked with staying in isolation.

• We stay in isolation so that, when we emerge, we can be safe. 
• We stay in isolation so that we can help those on the front line of this pandemic stay safe:  Doctors, nurses, health care workers, first responders.
• We stay in isolation in order to protect the most vulnerable among us.
• We stay in isolation even though we know that the very thing that is saving lives is also causing terrible damage to our economy, our mental and spiritual health – as well as the institutions that we hold so dear.

This is a dark time – to be sure. This is a time when many of us are experiencing fear and looking for sources of hope.  There are many reasons for us to be afraid.  We truly don’t know when this time of isolation will end and what will happen when we emerge from the depths. WE see loved ones, friends, and neighbors getting sick all around us. We wonder if we will be next. That is real.

But there is a difference between fear and panic.

Fear is an essential human emotion. It is part and parcel of our survival instinct.

•         Without fear we would take unnecessary risks without considering the consequences.
•         Without fear, we would be reckless

Panic – on the other hand, occurs when we allow our fears overtake us – and, in turn we make decisions that are based on unsound thinking, or a desire to look strong, or a desire to placate our own fears and those of others around us. Panic is the result of our own insecurity and an inability to seek out answers that might be beyond ourselves – but could very well be found in the advice and counsel of others. Panic occurs in the isolation that is forced upon us – not in the self-sacrifice that we elect to enforce on ourselves. Panic occurs when hope is lost.

And so, we search for hope – and sometimes it is hard to find. But know this my friends – we are not lost OR hopeless.  During this ugly and difficult time, we have also found beauty. In our search for new ways to reach out – in prayer, study, laughter and the blessing of this technology that allows us to come together –we have found strength, meaning and purpose. Hope comes from many different places.

A few years ago, at our Selichot services on the Saturday night before Rosh HaShanah,  we invited Rabbi Stephen Bob – an old friend and mentor of mine who had recently completed a commentary on the book of Jonah.  Rabbi Bob recently wrote the following:

For many years I focused my studies on the book of Jonah. I think that Jonah’s prayer from the belly of the big fish may speak to our current situation. In 2:27 Jonah says: “I sank to the base of the mountains. The bars of the earth closed upon me forever. Yet You brought my life up from the pit, O Eternal my God.”

I concluded my chapter on that verse with this paragraph:

Rabbi Arnold Jacob Wolf wrote, “Hope is not extrapolated from events, but always and inevitably imposed upon history. It comes despite, not because of, "reality." It is always a hope against hope.” (Sh'ma 12/231, April 2, 1982) The confidence that our life situation can improve may not grow organically out of our life experience. In our individual lives we need to impose hope rather than wait for our experience to create it. Hope illuminates the path from here to there. Hope is not the light at the end of the tunnel. Hope lights up the interior of the tunnel, making it possible for us to move forward.

My Dear Friends – over the past days and weeks – we have all served as a light for one another. Just as the light of the shabbat candles reminds us of God’s presence – so too the light of community – whether physical or virtual – illuiminates the path in front of us – even when we cannot measure each step we are taking.

May the beauty of shabbat shine in our hearts and our homes and may we all find the well-being for which we pray.

Shabbat Shalom

Tzav: Rituals From the Middle - March 29, 2020

My Dear Friends,

This week’s Torah portion deals with minute descriptions of the Priest’s duties – as well as providing details about their ordination, and even the garments they are supposed to wear. There’s a lot of repetitiveness in the descriptions of what the Priests were required to do

o   It tells us about the times of the sacrifices

o   The materials needed to perform them

o   The clothes that the Priests were required to wear

o   It even tells us how the High Priest – Aarpn, and his sons, were commanded to take out the garbage left over after the sacrifices

Here’s a Limerick I wrote about this week’s Parasha:

Aaron and sons are ordained

Their job is carefully explained

     It’s oily and bloody

     Messy and muddy 

No wonder their robes got all stained!

Tzav has another interesting distinction:  It falls exactly in the middle of the Torah – although how we measure “middleness” varies depending on if we count letters, sentences or chapters.

As I thought about what the theme for this week of our Social Distancing (or Distant Socializing – as I prefer to calls it…) these two concepts of the minutia of our parasha and the fact that we are in the middle of the Torah called out to me.

The truth is, we are now in the midst of a “New Normal” (or new “abnormal,” as the case may be).  For those of us staying in place and doing our best to stay healthy, we are settling into a routine of daily living.  We are adapting and adjusting to the fact that our lives have been overturned and radically transformed. Despite our desire to have some control over timing of our enforced isolation, and despite the pronouncements of some of our leaders who have attempted to set dates to end this situation, if we follow the advice of medical experts (as we should), the truth is – we  don’t know how much longer we will be living like this.  This is one of the most difficult aspects of our lives in this moment. But it’s the hand we’ve been dealt, and we must play it.

For those who are ill – who have contracted the virus – or who are finding themselves in difficult medical, financial, emotional, or spiritual situations – the uncertainty of the unknown can be frightening and, in some cases devastating. Our prayers are with all who are struggling. Please let us know what is going on and we will try to help as best we can.  You can send an email to Shalom@EmanuelDenver.org and someone will get back to you soon.

For others – for whom this isolation is more of an inconvenience than an existential threat, we need to find ways to come to grips with the fact that, like the Israelites wandering the in the Wilderness – we are stuck somewhere in the middle – looking at how far we have come – but also seeing that there is no concrete end in sight.

Whenever I read the book of Vayikra (Leviticus), I invariably ask the question:  Why was there a need to include so much detail about the daily duties of Aaron and the rest of the Priests? This year, I think that I have found an answer.  I believe it is because we human beings crave normalcy. It was the “in betweenness” of the wandering in the desert that made the rituals of the Temple so vitally important.  They provided a sense of both rhythm and purpose to the lives of our ancient ancestors. 

We, too, are creatures of habit and routine. Rituals help us to both measure time and appreciate the moments we are together. During the course of this past Shabbat, we were overwhelmed at how many of you shared how meaningful our online worship and study have become. Just last night, Shwayder Camp hosted a beautiful online Havdalah service. The familiar melodies, the beauty of the candle, spices, wine and the knowledge that over 700 people tuned in to participate – from all over the world – shows us just vitally important it is for us to find ways to come together – in community – REAL community (not just virtual) – and that act of coming together brings us a sense of Sheleymut – or wholeness.

My friends – we are stuck in the middle…together – and we truly don’t now how long we will be doing this.

I promise you this:  All of us at Temple Emanuel – your clergy, staff and lay leadership – will continue to do all that we can to help us to stay connected.

This is a time when Jewish tradition, practice and rituals are so vitally important. The more that we can do to provide ourselves and one another with ways to remind ourselves that we are part of something much bigger than ourselves, the better it will be for all of us.  And so, with this in mind, I want to ask these 7 questions for us to ponder this week:

1. What daily personal rituals am I doing that help me to keep a semblance of normalcy in this uncertain time?
2. Have I taken advantage of the gifts of my tradition:  of lighting Shabbat Candles, saying blessings and observing other mitzvot?
3.  How am I maintaining my physical health through hygiene, diet and exercise?
4. A key aspect of Jewish ritual is the act of Tzeddakah – righteous acts and charity.  How am I helping others who are in need?
5. Have I done all that I could to reach out to others who might appreciate the simple, but vital gesture of someone checking in to see how they are doing?
6. Have I set a schedule for myself that keeps me focused on my daily tasks
7. A key ritual of daily spiritual living is taking an inventory of those things for which we are thankful.  For what am I thankful?

My friends, these are just a few suggestions that might help us all to both process and experience this liminal time of “in-betweenness” with both mindfulness and purpose. We pray that soon we might return to a new normal that allows to take the lessons that we have learned from this difficult time and apply them to make our lives and our community even stronger.  Ken Yehi Ratzon – May It Be God’s will.  I look forward to seeing you all online soon.

B’vracha V’Shalom -  in Blessing and in Peace,

Rabbi Joseph R. Black

The meaning of Sacrifice in today's world

My Dear Friends,

Since we are unable to come together in person for the time being, your Temple Emanuel Clergy, Staff and Lay Leadership are committed to doing all that we can to stay in touch and provide content that will help us to weather this difficult time. We are going to try to overlay each week of our separation with a theme that reflects the torah portion of the week. Here’s a first try.

The torah portion for this week is Vayikra. It begins the book of Vayikra, or Leviticus.

For many people, Vayikra is a difficult book – all about sacrifice, disease and cleanliness. Most of the Mitzvot in Vaykira reflect ritual, legal and moral practices that, for most of us, have little bearing on the world in which we live.

And yet, as we know, the world is a bit topsy-turvy right now. In our cloistered reality, focus has shifted away from large-picture concerns – to the tasks of daily living:

• Disinfecting our environment
• Preparing food
• Shopping
• Staying healthy
• Ensuring that our loved ones are safe and secure

All of these are key components of this week’s Parasha. The focus on Priestly purity and cleanliness means a lot more now than it did just a few weeks ago. Suddenly – this esoteric book of Torah seems more prescient every day.

A key concept of Vayikra is that of Korbanot – or Sacrifices. As modern, Reform Jews, the idea of Sacrifice seems foreign, and yet – think about all of the sacrifices we have made, are currently making and will have to make in the future.

We are all aware of the dangers inherent in isolating ourselves. We can lose touch with our better selves and our community if we do not constantly reinforce the values and priorities that help us to rise above our animal instincts. Vayikra is a book that tells us to limit ourselves – to make room for one another and to strive to maintain systematic and ritual consistency. These are values that we all can take to heart at this time of radical change, fear and isolation.

One word for sacrifice in Hebrew is Korban. It’s root, karov, also means “draw near.” Our tradition understood sacrifice as a way of drawing nearer to God by sharing the best that we have to offer. Currently, we are all sacrificing a great deal as we confront the untested waters of this global pandemic. But we are also experiencing powerful moments of drawing near – to one another –and to everyone around the globe – as we confront this crisis together.

This week, as we try to adapt to our new normal, I’d like us to think about the sacrifices we are making – for the sake of one another – for our family and friends – for our own personal safety and wellbeing. But in addition to sacrificing, let us also strive to find ways to draw near to one another, to our values and to our God.

Over this past weekend, we have shared so much together – even in our isolation. From Shabbat services and Torah study, to stories and activities for young children to a live concert by Jewish Rock icon Rick Recht. While not without glitches, we have learned – and are continuing to learn – how just how powerful the technology of live-streaming and the internet can be to help us all stay connected. We at Temple Emanuel – your clergy, professional team, and lay leadership are committed to helping one another. We will continue to post opportunities for learning, sharing, worship and fellowship

At this time of sacrifice, we also are finding beauty in the ways that we refuse to allow our self-imposed segregation to become isolation.

Each year, before the High Holy Days, I send out questions to help us to prepare for the Cheshbon HaNefesh (self-evaluation and introspection) that is integral to the month of Elul. Now is also a good time for us to be focusing on key questions of our lives. With this is mind, I want to once again pose a few questions for all of us to ponder – one for each day of the week:

1. What sacrifices have I made since this pandemic has manifested itself?
2. Are there new rituals that I can create during this radical reshaping of my daily life that will help me to stay mentally and physically healthy?
3. Have I done all that I can to ensure that I am protecting myself, my loved ones and my community by changing my habits around hygiene and sanitizing myself?
4. In my concerns about ensuring my own health and safety – as well as that of my loved ones, have I been selfish by hoarding essential items that others need as well?
5. With the radical change in lifestyle we are experiencing, have I also done all that I can to help others - to reach out to those in need?
6. How can I “draw near” to other members of my community during a time of social distancing?
7. How can I be there for family, friends and neighbors who may be sacrificing more than I am?

Again – these are just a few examples of the kinds of questions we can be asking ourselves. I’m not sure if I will do this each week – but I do promise that we will keep sending you content that will be relevant and central to our mission as a Kehilla Kedosha – a scared community. I welcome your feedback and responses. Feel free to post them here on Facebook or email me directly at Black@Emanueldenver.org. You can also reach out to the rest of our clergy, educational and leadership team whose email addresses are readily available on our website.

Stay tuned to our Facebook page for more moments of teaching, sharing and holiness.

Shalom U’Lihitraot – we will see you soon!

Rabbi Joseph R. Black

Every End’s A New Beginning

In times of turmoil and change, we need to remember that nothing is static and life is constantly changing all around us. Each door that closes provides us with an opportunity to open another. Faith is an essential aspect of creativity, productivity and healing. 

Every End’s A New Beginning

(C) Rabbi Joe Black

March 18, 2020

Every end’s a new beginning. 

That takes us to a different place

Every day that this globe is spinning

Disappears without a trace

There’s beauty in our imperfection

Even God took time to rest 

Every end’s a new beginning. 

Life is more than just a test

With focus and determination

A honed and polished resume

She walked into each situation

Believing that she’d find a way

Her knuckles sore from all the knocking

Her feet were raw from pavement’s pound

Her voice was hoarse from all the talking

Her faith would never run aground

Secluded in his laboratory

Working hard to find a cure

Finding hope in all the stories

Of Salk, of Curie and Pasteur 

Each trial that didn’t prove his theory

Forced him to slightly change his course

Although each failure made him weary

His eyes were focused on the source

For all those driven by their passion

To keep on fighting in the breach

For those whose conscience will not cash in

When victory seems out of reach

I praise your stubborn dedication

As you strive to do your best

Every end’s a new beginning

Life is more than just a test

A Jewish Values Matrix for Dealing With a Time of Illness and Stress

Dear Friends.

Over the past several days we have been spending a great deal of time and energy formulating a plan to deal with the myriad of possible situations and decisions that will inevitably arise as we confront the advent of Covid-19 in our community. As we struggle to consider all our options in this ever changing environment, we are striving to make decisions utilizing a values-based matrix around which we can act in a consistent manner that is in line with Jewish tradition and modern sensibility. We want to provide you with a matrix of these values to help all of us understand why and how we have come to the difficult decisions that face us.

1.  Pikuach Nefesh – saving a life.  This is the most important Jewish value. Our sacred texts teach that we can forgo almost any commandment or prohibition in order to preserve life.  In the context of the COVID-19 pandemic, our top priority must be the health and safety of all. If we are forced to close our building, cancel or radically reshape a program, service or class, we are doing so in order to ensure that everyone’s safety is paramount.
2. Al Tifrosh Min Ha Tzibbur – “do not separate oneself from the community.”(Mishnah, Avot 2:5) “Social Distancing”, cancelling programs, services, educational and social events can easily have the effect of isolating many of us from one another. As such, we are looking for as many ways as possible to ensure that that we stay in touch. Utilizing internet streaming, email, our website and Facebook are just a few of the ways that we are striving to remain connected to our community. We also are dealing with the fact that some of this technology is imperfect. We have a learning curve ahead of us, but we are determined to do everything we can to enable meaningful connections.
3. Lo Ta’aShok Sachir – “Treat workers Fairly” (Deuteronomy 24:14) Cancelling programs or classes has a ripple effect – not only on program participants, but also on those who are contracted to conduct them. Temple Emanuel is a large institution. We employ many teachers, custodians, caterers, musicians, and clerical staff who depend on us for their livelihood. We are committed to doing all that we can to ensure that programmatic interruptions will have minimal impacts on our employees’ abilities to care for themselves and their loved ones. In addition, if we cancel an event, we need to be conscious of the impact that the cancellation will have on those who are counting on getting paid for their services. If at all possible, think of ways to help our partners in the community.
4.  Simcha – “Rejoicing.” Even in times of difficulty, it is important that we look for ways to celebrate Jewish life. This can be difficult when life-cycle events are cancelled or postponed due to health concerns. We are determined to do all that we can – within the constraints of the reality of our situation – to help everyone achieve this.
5. Nechama – ”comforting the afflicted.” Pastoral care is central to our mission at Temple Emanuel. When personal contact is limited, this can be difficult. We will continue to strive to be present for all who are in need in any way that we can.
6. Tzimtzum – “narrowing down/contraction.”  In Jewish mystical tradition, prior to creation, God went through a process of contraction and self-examination in order to make room for the world. Since God was every-“where” and every-“thing”, there was no space for anything else. Hence the need to pull away. Similarly, there are times when we need to contract our emotional, physical and spiritual needs in order to make room for others.  In particular, we need to be sensitive to those members of our community who may be most affected by the virus – the most vulnerable among us. We have seen multiple responses to this situation in recent days – some of these bring out the worst and some bring out the best in us. Activities like hoarding supplies, looking for others to blame, scapegoating and spreading unfounded rumors are not helpful and, indeed destructive. On the other hand, we have also seen people coming together, looking for ways to help and self-sacrifice in order to ensure that the most affected are protected are perfect examples of how we can make room for others in our midst.
7. Dugma Ishit - “role modeling”. The lay and professional leadership of our community must lead by example. As such, we will make every effort to demonstrate healthy behavior and choices. We will not gather in groups or at the synagogue when asked by our elected officials to refrain from doing so. We will lead services, congregational events and functions from separate locations through use of technology until it is been determined that it is safe to come together again. No member of the lay or professional leadership will ever put pressure of any kind on anyone else to engage in actions that could possibly place them in harm’s way. 

This is a difficult time for all of us.  The uncertainty and unease that we are feeling are normal for a situation that is anything BUT normal.  We are in uncharted territory. May we work together as a Kehillah Kedosha – a sacred community – to emerge strengthened and resolute. May our values serve as anchors in a sea of uncertainty.

And……Wash your hands!

Opening Prayer at the Colorado State House in a time of Coronavirus.

Our God, and God of all people:
God of the rich and God of the poor;
God of the healthy, and God of the afflicted;
God of those with healthcare, and God of the uninsured;
God of the hoarder, and God of the helper;
God of those who have no God.

We come here today acutely aware of the gnawing unease that has been inspired by a global pandemic. Everywhere we look, we see apprehension and uncertainty. The impact of this illness is very real. Its presence is felt every time we wash our hands, clear our throats or flinch in response to someone coughing behind us.

A virus cannot be seen by the human eye – and yet it makes its presence known in the empty classrooms and cancelled events that increasingly are becoming the norm around our city, state, nation and throughout the world.

It inspires fear as we await news of its arrival in our midst. We struggle to avoid contact with our faces and abandon all gestures of human touch that, just last month were expressions of friendship and affection.

We have heard stories of how the virus has brought out the worst in some of us. We have hoarded vital supplies and taken advantage of shortages to gouge our fellow citizens on the secondary market. We have taken selfish solace in the fact that we are safe - and the most severely impacted will be the most vulnerable in our midst:

• The aged and indisposed;
• The compromised and infirm; 

We have watched in horror as racists have targeted Asian and other ethnic communities - using our fears to reinforce their hideous agendas. 

But along with the ugliness, we also have seen remarkable beauty:

• Outpourings of caring and concern; 
• Communities coming together to ensure that the frailest among us will be safe and secure; 
• Doctors, nurses and healthcare workers who have labored in dangerous conditions to care for their patients; 
• Researchers and students who valiantly search for cures and vaccines to stem the tide of infection.

The Psalmist wrote: “Who may ascend the mountain of the Eternal? Who may stand in God’s holy place? Those with clean hands and a pure heart.” (Psalm 24:3-4)

We pray that, as we wash our hands (for 20 seconds – no less…) we also might strive to find You, O God - in our hearts, our hopes, and our homes.

Eternal One:  bless all who come to this sacred place. Keep them healthy. Give them strength to find ways to safeguard our State and protect the lives and livelihoods of every one of its citizens.

We pray for healing of those who are affected. We pray that those who are healthy will remain so. We pray that this crisis will end and that lives and livelihoods will be spared.

And let us say:  Amen

Reflections from Israel

Dear Friends,

This past week, I began my month of Sabbatical by traveling to Israel with Colleagues from the Central Conference of American Rabbis (CCAR) – including our own Rabbi Julian and Susie Cook. Any trip to Israel is overwhelming. This was no exception. If anything, our itinerary was even more intense than usual given the fact that our time together was so short and everyone in our group - rabbis and a few spouses - had visited Israel on multiple occasions and were eager to deepen both our experiences and understanding of the Jewish State. While our initial itinerary was focused around Art and Culture, the geopolitical events that were occurring in the shadow of the Trump Peace Plan and the subsequent reactions from all sides loomed large in our discussions and experiences. In addition, the internal politics of both Israel and the United States provided a prism through which everything we experienced was refracted.

For 7 days we were engrossed in Israeli literature, art, music, dance and film. We traveled from Tel Aviv to the Galilee and then to Jerusalem. The challenge of experiencing new perspectives was both embraced and exceeded by our trip organizers. Our leaders were Rabbi Hara Person, newly appointed CEO of the CCAR and Rabbi Dr. Carole Balin, professor of Jewish History at the Hebrew Union College-Jewish Institute of Religion in New York. Special thanks also are due to our excellent travel agents - Daat/ARZA World Travel who coordinated all the details, and our excellent tour educator, Gilad Peled.  We were so busy during our travels that it is only now, after returning from Israel, that I have time to write and reflect on all that took place.

The first question that needs to be asked when talking about Israeli culture might be:

How do we define ‘culture’?

But before we can even ask that question, we must ask something more basic: 

How do we define ‘Israeli’?

Let’s begin with a culinary example. Almost every Jewish community has a tradition of preparing a thick stew on Friday afternoon that slowly cooks for 24 hours until it is eaten for the Shabbat afternoon meal. The Eastern European Ashkenazim call their stew Cholent. The Sephardim call it Chamin. Israel is a conglomeration of cultures. A Hungarian Cholent that is fragrant with paprika and potatoes would look, taste and smell very different from a Moroccan Chamin that carries with it the piquant spices of levant. Add to this, the flavors of Yemen, Ethiopia, South America, France and many other Israeli communities and we can begin to see how the common Jewish touch (or taste) points many of us take for granted are both limited and incomplete.

But even this understanding is not enough. We also need to consider the fact that, although Israel is a Jewish State, it contains multiple religions, traditions and communities that live side by side - sometimes in harmony, and all too often in conflict. Christian and Muslim Arabs, Druze, Circassians, Bedouin, and many other ethnic, religious and national identities all blend together to create the unique stew that simmers on the stove of everyday life in the Holy Land. These other communities are also Israeli citizens and part of its culture. Add to this, the non-citizen Palestinian Arabs in the West Bank and Gaza who are cut off from the State of Israel through physical, ideological and economic barriers and the question of identity becomes even more complex.

An overriding theme of this past week was the challenge of trying to avoid filtering what we experienced through the prisms of our own preconceptions. Each community, institution and/or individual we encountered shared their passions and perspectives. Our task as students was to set aside our presumptions and try to look beneath the surface of what we saw. This was not always easy. I don’t have the space to report on every aspect of our experiences, but I will share one day of our journey to provide a small taste.

On Tuesday January 28^th our focus was Arab/Israeli Culture and the potential for and limits of collaboration and cooperation. We began our day by journeying from Tel Aviv to the Israeli Arab village of Um El Fahm where we met Said Abu Shakra, the founding director of the Um El Fahm Art Gallery. He welcomed us with warmth and hospitality. Said’s gallery is the first (and only) of its kind in Israel that focuses exclusively on exhibiting high quality contemporary Israeli Arab and Palestinian art. Um El Fahm is a community of approximately 50,000 residents – many of whom are unemployed and live at or below the poverty level. It is located on the Israeli side of the Green Line and its residents are Israeli citizens. Many of the villagers question the need or importance of art when basic necessities are at a premium. They ask how one can create art when there are hungry mouths to feed. He also is criticized by some in his community for his connection to the Jewish art scene in Tel Aviv. Responding to his critics, Said spoke about his passionate belief that art is an essential aspect of life. Without beauty, he said, life is meaningless. Art cannot exist in a vacuum. The connections to the Tel-Aviv art community provides his artists and his museum exposure to the rest of the world. This enables Arab artists in Israel to share their craft and creativity. Today, his internationally recognized gallery has become a de-facto meeting place where people come together to create and appreciate the potential for creativity in a world that all too often is harsh and difficult.
The gallery sponsors exhibitions and workshops for neighboring Arab children. It also sponsors a remarkable ceramics program that focuses on learning and creating traditional Arab crafts.  These provide both a social and economic resource for women living at or below the poverty level - many of whom are disabled.

Said Abu Shukra - Founder and Curator, Em El Fahd Art Gallery

 

 Ceramic Workshop

After leaving Um El Fahm, our next stop was an organization called Sindyanna of the Galilee - an Arab/Jewish cooperative that shares a vision of peaceful coexistence by focusing on empowering women through agriculture and commerce. The Muslim and Jewish women of Sindyanna strive to build bridges of understanding and friendship through sharing their personal stories, joys and sorrows while working together and encouraging entrepreneurship by manufacturing fair-trade products such as olive oil, soaps, baskets and other crafts. We even experienced the process of basket-weaving and, while most of our creations were less than beautiful, we began to understand the power of collective creativity as the laughter and conversation flowed around our tables.

Tasting fair-trade locally produced olive oil

Arab and Jewish women working together

Expert Basket Weavers...

We ended our day in the Arab Village of Nazareth where we visited the Polyphony Foundation - a music conservatory that brings talented Arab and Jewish youth together to learn classical music and performance. These young musicians from very different backgrounds engage in rigorous study that can open doors to careers in music around the world. Each student must pass a rigorous audition in order to be accepted into the Polyphony program. We heard musicians from a variety of backgrounds and ages performing classic works by Mozart, Rachmaninov and other well-known composers.

Nabeel- Abboud-Ashkar - Founder and Artistic Director, Polyphony of Nazareth

One of the key takeaways from all three of these visits was that, while each organization provided incredible resources to the communities they serve, and while they were Arab initiatives, they were also heavily dependent on the support of Israeli Jewish society – as well as international recognition. There is a delicate balance of coexistence and cooperation that define all three. While the tensions and inequities that exist between cultures are very real, what we experienced showed us that when passionate individuals devote their lives to not only bridge the gaps that separate communities, but also to address the difficulty inherent in such cooperation, beauty can and does flourish.

A brief reflection on the Trump Peace Plan:

As I mentioned above, this trip was about culture, not politics. And yet, in the unique stew of Israeli life, politics and culture simmer together in the same pot.

While in Jerusalem, we were fortunate to meet with two world renowned scholars and geo-political thinkers.

·        Dan Feferman  - a former national security strategist for the IDF and a leading expert in foreign policy and military strategy who currently serves as a fellow for the Jewish People Policy Institute , and

·        Ambassador Daniel Shapiro – who served from 2011-2016 as United States Ambassador to Israel in the Obama Administration.

Daniel Feferman

Ambassador Daniel Shapiro

While world events are constantly shifting and it is hard to predict what, if any impact, the plan will have, here are 10 takeaways that I gleaned from these presentations. This should not be seen as a comprehensive review of the plan.  These are just a few thoughts that I found interesting and relevant:

1.     The plan is not a “plan” per-se – rather, it is an ultimatum. Previous US peace initiatives were designed to be used as starting points that recognized the necessity of mutual compromise. The Trump plan is one-sided, to say the least. The fact that the Palestinian leadership was not consulted or considered is a major departure from previous American initiatives.

2.     Of course, some blame must be placed on the Palestinian Authority (PA) itself since they have cut off any dialogue with the Trump administration following its decision to move the US Embassy in Jerusalem.

3.     Ambassador Shapiro freely admitted that all previous attempts to broker a deal – including those of the Obama Administration which he, himself shepherded – have failed. As such, there’s a slight chance that a completely different approach – however biased it may be – could possibly shake things up and bring both sides to the table. Most experts, however, do not see this as a real possibility.

4.     While many see the Trump plan as a victory for Netanyahu in the lead up to new elections, the fact that it also includes wording that calls for a Palestinian State makes it problematic for the far-Right elements in the current coalition. Netanyahu’s immediate embrace of the plan without challenging this could cause a rift in whatever coalition might be able to be formed if and when a New Government is established after the upcoming elections.

5.     The plan calls for the potential of some current Israeli Arab Villages to be incorporated into any new Palestinian State that might be established. This would be the result of territory swaps that would give Israel 70% of the current West Bank. While many Israeli Arabs feel that they are the subject of discrimination in Israel, most would rather not live under the PA’s governance.

6.     This plan is designed to appeal to Right Wing Jewish and Fundamentalist Christian supporters of the Trump Administration. Whether or not it is implementable, it does act as a strong signal to his base that the President hears their concerns and is counting on their support.

7.     Initially, moderate Arab States such as Saudi Arabia and the UAE appeared to be tentatively supportive of the plan. The recent unanimous decision by the Arab League to reject it may or may not be gamesmanship on their part.  Time will tell. It is clear that without the support of these states, it will be impossible to implement any new realities on the ground.

8.     The PA is currently not negotiating from a position of strength. The Arab League’s decision notwithstanding, there is a feeling of exhaustion within the moderate Arab world. They have more important issues to deal with such as Iran, Islamic fundamentalism and instability in the energy sector. There appears to be a desire to put the Palestinian situation to rest. If the PA continues to refuse to sit down and negotiate – even using this agreement as a starting point – they will continue to lose ground in the arena of popular opinion.

9.     In 1947, the UN put forward a partition plan that was highly flawed. It divided mandatory Palestine into two states – one Jewish, one Arab. David Ben Gurion and the nascent State of Israel accepted the proposal – flaws and all. It was not an easy decision. Nonetheless, it provided a basis for the establishment of what is now a strong and vibrant country. The Palestinians would do well to learn from this. Their absence from the negotiation process – as biased as it appears -  will not help them. If they were to show some willingness to negotiate, it would help their cause immensely.

10.  Recent internal polling in Israel has shown that the Trump plan has had little, if any impact on public opinion in regards to how they will vote.

One last, but vitally important thought.  If you have not yet voted for the Reform movement and its allies in the upcoming World Zionist Congress (WZC) Elections please do so immediately.  Here is a link you can click on to vote:  Your support will help to ensure that liberal Judaism will have a voice in Israel.  The World Zionist Congress meets every four years. Depending on the votes that are received, each movement represented divides the resources and portfolios controlled by the Congress. Your vote means that millions of dollars that are controlled by the WZC can be directed to support your interests in Israel. More importantly, however, the more votes received for the Reform Movement means that the powers that be in Israel will hear loudly and clearly that we are a Zionist movement that cares deeply about the Jewish State.

I look forward to returning to seeing you all after I return from my Sabbatical in March.  

L'Shalom,

Rabbi Joseph R. Black