Judaism, Climate Change, Laudato Si

August 25, 2015

Download this!:   Judaism – Climate – Laudato Si – 8-page highlights draft 8 24 15

It’s only a draft, but I quite like it:  8 pages chock-full with key teachings from Pope Francis, each matched with a piece of ancient or contemporary Jewish wisdom.  Ideal for Yom Kippur afternoon study sessions, or anytime for that matter.  This is a draft; this is only a draft!  Still, given that, feel free to utilize the teachings here as you see fit.  A revised, ‘official’ version is forthcoming; it may be shorter-still, ideally into 4 pages, printable on one 11×17 sheet.  But for now, run with the version above (a .docx file, in Word 2010, so you can futz further with it or select pieces) — or, DOWLOAD:

This, in earlier Word ‘compatability mode’ (.doc):  Judaism – Climate – Laudato Si – 8-page highlights draft 8 24 15

Or this, in PDF:  Judaism – Climate – Laudato Si – 8-page highlights draft 8 24 15

Or this, in Rich Text Format:  https://onedrive.live.com/redir?resid=7AE596998B025BE3!24242&authkey=!AOHKVl0idx7UyEc&ithint=file%2crtf (Hope that works; wordpress doesn’t allow rtf)

And if you just want all the Papal-and-Judaic texts you can get, here’s the unexpurgated version, with even more great teachigs, below…   blessings!

*draft*   COEJL:

Judaism, Climate Change, and Laudato Si

In June 2015, Pope Francis published his first encyclical (authoritative Catholic teaching), Laudato Si, on climate change and Creation care.  Groups like COEJL (the Coalition on the Environment and Jewish Life) – which for over 20 years has worked arm-in-arm with our interfaith partners, including the US Catholic Conference of Bishops and the Catholic Climate Covenant – welcome the attention newly given to the eco-religious sector, in which we’ve long been active.

From His Holiness’ visit to the U.S. around Yom Kippur, to the critical global climate negotiations in Paris, these teachings remain in the news – but much of this is not new, at all.  We have long applied classical Jewish texts and values to today’s situation, which demands an urgent and intense response to the very real threat of climate change.  Our Muslim, Protestant, Hindu, Buddhist, and other friends have done likewise (as the Pope notes, in paragraph 7).  With the Catholic Church offering remarkably parallel teachings, we now link our insights with those of Laudato Si.

Please read, even study, this document – and then, please act!  Take the implications of these teachings seriously (see resources at www.coejl.org); apply them to your life, and to your community.

Each quote from the  [Encyclical] is accompanied by parallel classical or contemporary Jewish teachings.

    Enjoy; Compare; Discuss; Act

  1. “LAUDATO SI’, mi’ Signore” – “Praise be to you, my Lord”.  In the words of this beautiful canticle, Saint Francis of Assisi reminds us that our common home is like a sister with whom we share our life and a beautiful mother who opens her arms to embrace us.  “Praise be to you, my Lord, through our Sister, Mother Earth, who sustains and governs us, and who produces various fruit with coloured flowers and herbs”.

“Blessed are You, Eternal our God, Ruler of the world, Creator of the fruit of the tree” (one of many traditional daily berakhot / blessings…  Note too the biblical roots of “Praise be to You” [as in Hodu L’Adonai, Psalm 136]; and the parallel language in our daily thanksgiving prayer, Modim Anachnu Lach.  [hodu/modim connote both thanks & praise; shevach is simply praise].)

  1. Francis…communed with all creation, even preaching to the flowers, inviting them “to praise the Lord, just as if they were endowed with reason”. His response to the world around him was so much more than intellectual appreciation or economic calculus, for to him each and every creature was a sister united to him by bonds of affection. That is why he felt called to care for all that exists.

“May it be my custom to outdoors each day, among the trees and grass, among all growing things… May I express there everything in my heart.  And may all the foliage of the field, all grasses, trees, and plants, awake at my coming – to send their powers of life into the words of my prayer – so that my prayer and speech are made whole through the life and spirit of all growing things, which are made as one by their transcendent Source.”         (Rebbe Nachman of Bratzlav, circa 1800, Sichot HaRan 227.   See also Rav Avraham Yitzhak HaCohen Kook, 1865-1935, who famously reprimanded a student for idly plucking leaves, and ate low on the food chain.)

  1. The urgent challenge to protect our common home includes a concern to bring the whole human family together to seek a sustainable and integral development, for we know that things can change… I want to recognize, encourage and thank all those striving in countless ways to guarantee the protection of the home which we share. Particular appreciation is owed to those who tirelessly seek to resolve the tragic effects of environmental degradation on the lives of the world’s poorest.  Young people demand change.  They wonder how anyone can claim to be building a better future without thinking of the environmental crisis and the sufferings of the excluded.

Amen!  Jewish environmental activists join our Catholic and other colleagues in lifting up these key themes:  the relationship of sustainability and justice; the need to address and ultimately end poverty alongside our efforts to curb carbon; and the imperative of hope, “for we know that things can change.”

CHAPTER ONE   WHAT IS HAPPENING TO OUR COMMON HOME

  1. …Our goal [in reviewing climate facts] is not to amass information or to satisfy curiosity, but rather to become painfully aware, to dare to turn what is happening to the world into our own personal suffering and thus to discover what each of us can do about it.

“My neighbor’s material needs are my spiritual needs.”  (attributed to R. Israel Salanter, founder of the ethical Musar / רסַוּמ movement, ca. 1858)

  1. The climate is a common good, belonging to all and meant for all. At the global level, it is a complex system linked to many of the essential conditions for human life. A very solid scientific consensus indicates that we are presently witnessing a disturbing warming of the climatic system.  In recent decades this warming has been accompanied by a constant rise in the sea level and, it would appear, by an increase of extreme weather events, even if a scientifically determinable cause cannot be assigned to each particular phenomenon.  Humanity is called to recognize the need for changes of lifestyle, production and consumption, in order to combat this warming or at least the human causes which produce or aggravate it.

“key aspects of Halakha…point toward a contemporary environmental ethic…  A pro-regulation stance, unafraid to enforce zoning laws or other restrictions on private property and private profit, is one central example of this; the seemingly dry and arcane legal arguments of Seder Nezikin, the one-sixth of Talmud known as ‘Damages’, is awash with texts which point to current debates about individualism versus communitarianism, the private good against the public good, even specifically around environmental health.”  (Fred Scherlinder Dobb, 2009 thesis, 4:61.  Note as well the numerous Jews and other faithful folk, counted among the 2000 or so scientists on the global Intergovernmental Panel on Climate Change, leading the solid consensus of which the Pope speaks.)

  1. safe drinkable water is a basic and universal human right, since it is essential to human survival and, as such, is a condition for the exercise of other human rights. Our world has a grave social debt towards the poor who lack access to drinking water, because they are denied the right to a life consistent with their inalienable dignity.  This debt can be paid partly by an increase in funding to provide clean water and sanitary services among the poor.  But water continues to be wasted….

“God created the Human in God’s image” (Gen. 1:27).                                                                                      “Rabbi Yosef said that Rabbi Yehuda HaNasi taught, ‘a person must not pour [i.e. waste] water out of their cistern, so long as others may need it’.”  (Yevamot 12a)

  1. It is not enough, however, to think of different species merely as potential “resources” to be exploited, while overlooking the fact that they have value in themselves. Each year sees the disappearance of thousands of plant and animal species which we will never know, which our children will never see, because they have been lost for ever. The great majority become extinct for reasons related to human activity.  Because of us, thousands of species will no longer give glory to God by their very existence, nor convey their message to us.  We have no such right.’’

“The trees of the Lord drink their fill, the cedars of Lebanon, [God’s] own planting, where birds make their nests; the stork has her home in the junipers.  The high mountains are for wild goats; the crags are a refuge for rock-badgers…”  (Psalm 104:17-18)

  1. Caring for ecosystems demands far-sightedness, since no one looking for quick and easy profit is truly interested in their preservation. But the cost of the damage caused by such selfish lack of concern is much greater than the economic benefits to be obtained…. We can be silent witnesses to terrible injustices if we think that we can obtain significant benefits by making the rest of humanity, present and future, pay the extremely high costs of environmental deterioration.

“God, God…extending loving-kindness to the thousandth generation…but…applying the sins of the parents onto the children and grandchildren, even to the third and fourth generation.”  (Exodus 34:6-7)

  1. Human beings too are creatures of this world, enjoying a right to life and happiness, and endowed with unique dignity. So we cannot fail to consider the effects on people’s lives of environmental deterioration, current models of development and the throwaway culture.                45.  … Frequently, we find beautiful and carefully manicured green spaces in so-called “safer” areas of cities, but not in the more hidden areas where the disposable of society live.

“Woe to those who add house to house, and join field to field – until there’s no room for anyone else, and you live in splendor, alone on your land.”  (Isaiah 5:8)                                                                                “It is forbidden to live in a town with no garden or greenery.”  (Talmud Yerushalmi, Kiddushin 4:12)

  1. The human environment and the natural environment deteriorate together; we cannot adequately combat environmental degradation unless we attend to causes related to human and social degradation. In fact, the deterioration of the environment and of society [gravely] affects the most vulnerable people on the planet… 49.  …we have to realize that a true ecological approach always becomes a social approach; it must integrate questions of justice in debates on the environment, so as to hear both the cry of the earth and the cry of the poor.

“cease from labor [on the Sabbath], in order that your ox and ass may rest, your servant and the stranger may be refreshed.”  (Exodus 23)            Deut. 20:19: “For is the tree of the field human?” – “this teaches us that humanity has no life except that which comes from the tree.”  (Midrash Sifrei 209)

  1. Instead of resolving the problems of the poor and thinking of how the world can be different, some can only propose a reduction in the birth rate… To blame population growth instead of extreme and selective consumerism on the part of some, is one way of refusing to face the issues. It is an attempt to legitimize the present model of distribution, where a minority believes that it has the right to consume in a way which can never be universalized, since the planet could not even contain the waste products of such consumption….

“A man is not excused from the commandment of ‘be fruitful and multiply’ (Gen. 1:28) until he has children – yesh lo banim.  The house of Shammai says this means two males; the house of Hillel says this means a male and a female.”  (Mishnah Yevamot 6:6; in the Tosefta, Shammai says ‘a boy and a girl’, Hillel says ‘one child of either gender’).       “Even if one has fulfilled the mitzvah of “be fruitful and multiply, he is still enjoined not to refrain from fruitfulness and increase as long as he is able.”  (Rambam, MT Hilchot Ishut 15:16).        “The time has come for a human tsimtsum [self-contraction]…   For the kind of rolling back we need, a decrease in human population is not essential, though it would certainly help.  While the sheer number of people on earth matters, where they are and what they are doing matters just as much (Evan Eisenberg, The Ecology of Eden, 2005 [in Waskow, ed., TotEII, 212, 214]).

  1. …The poorest areas and countries are less capable of adopting new models for reducing environmental impact because they lack the wherewithal to develop the necessary processes and to cover their costs. We must continue to be aware that, regarding climate change, there are differentiated responsibilities.  As the United States bishops have said, greater attention must be given to “the needs of the poor, the weak and the vulnerable, in a debate often dominated by more powerful interests”.  We need to strengthen the conviction that we are one single human family.  There are no frontiers or barriers, political or social, behind which we can hide, still less is there room for the globalization of indifference.

“Humanity was created singly [descended from one common mythic ancestor]… for the sake of peace among people, so that one should not say to his or her fellow, “My parent is greater than yours.”  And…again, to declare the greatness of the Holy Blessed One:  for a person stamps out many coins with one die, and they are all alike; but the King, the Ruler of rulers, the Holy Blessed One, stamped each person with the seal of Adam, and not one of them is like his or her fellow.” (Mishnah Sanhedrin 4:5)

  1. In some countries, there are positive examples of environmental improvement: rivers, polluted for decades, have been cleaned up; native woodlands have been restored; landscapes have been beautified thanks to environmental renewal projects; beautiful buildings have been erected; advances have been made in the production of non-polluting energy and in the improvement of public transportation. These achievements do not solve global problems, but they do show that men and women are still capable of intervening positively. For all our limitations, gestures of generosity, solidarity and care cannot but well up within us, since we were made for love.

“You and I will change the world.  You and I: then soon all will follow.  It’s been said before; that doesn’t matter.  You and I will change the world.”  (Arik Einstein / Miki Gavrielov, “Ani V’Atah”, 1970)

CHAPTER TWO      THE GOSPEL OF CREATION

  1. After the creation of man and woman, “God saw everything that he had made, and behold it wasvery good” (Gen 1:31).  The Bible teaches that every man and woman is created out of love and made in God’s image and likeness (cf. Gen 1:26).  This shows us the immense dignity of each person, “who is not just something, but someone.  He is capable of self-knowledge, of self-possession and of freely giving himself and entering into communion with other persons” [Catechism].  Saint John Paul II stated that the special love of the Creator for each human being “confers upon him or her an infinite dignity”.

“The blessing of mastery over the earth calls us to exercise compassion and wisdom in our relationship with nature so that the Creation will keep on creating for future generations…  That the power is in humanity’s hands is clearly a risk for all of Creation.  Indeed the rabbis question why God created humanity, with the capacity to do evil, in the first place.  Some of them figured that humanity would only destroy itself and the world. But our ability to choose between good and bad is what makes us human.  Free choice is what distinguishes us from animals, who follow their instinct, and angels, who have no will of their own and act entirely on God’s decrees.  It is up to us to determine if we will make of ourselves a blessing or a curse.  To rule nature with wisdom and compassion is our greatest challenge, our growth edge…”  (Rabbi Ellen Bernstein, “The Human Place in Nature”, Jewish Education News, Summer 2008).  [Technical note: immediately after humanity’s creation, and about the sixth day as a whole, God is silent.  It is not about humans that God says “tov m’od / very good”, it is about the interconnected whole (“all that God had created”, Gen. 1:31), of which humans are only one significant but small part.

  1. …human life is grounded in three fundamental and closely intertwined relationships: with God, with our neighbour and with the earth itself… these three vital relationships have been broken, both outwardly and within us.  This rupture is sin.

“The dominant classical understanding of the mitzvot divides them into mitzvot bein adam la-makom (obligations of people to God…) and mitzvot bein adam le’chavero (obligations between people…).  The former are seen usually as ritual or cultic observances, while the latter are ethical and social responsibilities.  Environmental issues, neither ritual/cultic nor ethical in a classical sense, fall between the cracks.  Today we need a new category… we need to begin speaking in Jewish language of our moral and ethical obligations to the Earth…as mitzvot bein adam le’olam, ‘between people and the world’.” (Jeremy Benstein, The Way into Judaism and the Environment, 2006, pp. 88-89)

  1. We are not God. The earth was here before us and it has been given to us. This allows us to respond to the charge that Judaeo-Christian thinking, on the basis of the Genesis account which grants man “dominion” over the earth (cf. Gen 1:28), has encouraged the unbridled exploitation of nature by painting him as domineering and destructive by nature.  This is not a correct interpretation of the Bible as understood by the Church.  Although it is true that we Christians have at times incorrectly interpreted the Scriptures, nowadays we must forcefully reject the notion that our being created in God’s image and given dominion over the earth justifies absolute domination over other creatures.  The biblical texts are to be read in their context, with an appropriate hermeneutic, recognizing that they tell us to “till and keep” the garden of the world (cf. Gen 2:15).  “Tilling” refers to cultivating, ploughing or working, while “keeping” means caring, protecting, overseeing and preserving.  This implies a relationship of mutual responsibility between human beings and nature. Each community can take from the bounty of the earth whatever it needs for subsistence, but it also has the duty to protect the earth and to ensure its fruitfulness for coming generations.  “The earth is the Lord’s” (Ps 24:1); to him belongs “the earth with all that is within it” (Dt 10:14).  Thus God rejects every claim to absolute ownership: “The land shall not be sold in perpetuity, for the land is mine; for you are strangers and sojourners with me” (Lev 25:23).

“If humanity merits it, yirdu, it will have dominion.  If humanity does not merit it, yeradu, humanity will stumble and fall, and the animals shall rule over it” (Rashi, ca 1100, on Gen. 1:26).                                    “Do not think that this verse [conferring dominion, Gen. 1:28] comes to tell us how we should behave; rather it simply gives information as to the nature with which the Holy Blessed One has stamped each human” (Maimonides, 1190, Moreh Nevuchim 3:13).

  1. …rest on the seventh day is meant not only for human beings, but also so “that your ox and your donkey may have rest” (Ex23:12).  Clearly, the Bible has no place for a tyrannical anthropocentrism unconcerned for other creatures.      193. … we need also to think of containing growth by setting some reasonable limits and even retracing our steps before it is too late.  We know how unsustainable is the behaviour of those who constantly consume and destroy, while others are not yet able to live in a way worthy of their human dignity.  That is why the time has come to accept decreased growth in some parts of the world, in order to provide resources for other places to experience healthy growth.  Benedict XVI has said that “technologically advanced societies must be prepared to encourage more sober lifestyles, while reducing their energy consumption and improving its efficiency”.

“For Jews, it is the awareness of the Sabbath that can bring the realm of time and its accompanying sense of restraint and limit to stewardship.  It is the Sabbath that defines the relationship between steward and Ruler.  It is the Sabbath, ultimately that completes and confirms the environmental wisdom of Judaism.”  (David Ehrenfeld and Rabbi Philip Bentley, 1985, in Judaism 34, p. 311)

  1. Together with our obligation to use the earth’s goods responsibly, we are called to recognize that other living beings have a value of their own in God’s eyes: “by their mere existence they bless him and give him glory”,and indeed, “the Lord rejoices in all his works” (Ps104:31).  By virtue of our unique dignity and our gift of intelligence, we are called to respect creation and its inherent laws, for “the Lord by wisdom founded the earth” (Prov 3:19).

“It should not be believed that all beings exist for the sake of humanity’s existence … [rather] all the other beings too have been intended for their own sakes.”  (Maimonides, 1190, Moreh Nevukhim 3:13)

  1. On the seventh day, God rested from all his work. He commanded Israel to set aside each seventh day as a day of rest, aSabbath, (cf. Gen 2:2-3; Ex 16:23; 20:10).  Similarly, every seven years, a sabbatical year was set aside for Israel, a complete rest for the land (cf. Lev 25:1-4), when sowing was forbidden and one reaped only what was necessary to live on and to feed one’s household (cf. Lev 25:4-6).  Finally, after seven weeks of years, which is to say forty-nine years, the Jubilee was celebrated as a year of general forgiveness and “liberty throughout the land for all its inhabitants” (cf. Lev 25:10).  This law came about as an attempt to ensure balance and fairness in their relationships with others and with the land on which they lived and worked.  At the same time, it was an acknowledgment that the gift of the earth with its fruits belongs to everyone….

“It is in a land where Shmita is observed that human beings will learn to respect the Earth herself, by remembering that none of us can own her.  For the land is mine,” God declares, “and you are strangers and settlers with me.” (Lev. 25:23)…  Only in such a society, where “property” does not designate the right to use up what one owns, but rather a kind of fleeting relationship to what one cares for, can people learn the true meaning of justice.  Only in such a society can people learn to share their wealth, nurture the poor alongside everyone else, relieve debts, end hunger, and respect the fundamental human right to be free.  The Sabbatical year was the guarantor and the ultimate fulfillment of the justice that Torah teaches us to practice in everyday life, and it was a justice that embraced not just fellow human beings, but the land and all life.”  (Rabbi David Seidenberg, neohasid.org, 2013)

  1. Our insistence that each human being is an image of God should not make us overlook the fact that each creature has its own purpose. None is superfluous. The entire material universe speaks of God’s love, his boundless affection for us. Soil, water, mountains: everything is, as it were, a caress of God.

”Even things you see as superfluous (meyutarin) in this world — like flies, fleas, and mosquitos — they are part of the greater scheme of the creation of the world, as it says (Genesis 1:31), “And God saw all that God has created, and behold it was very good.”  And Rabbi Acha bar Rabbi Chanina said, even things you see as superfluous in this world — like snakes and scorpions — they are part of the greater scheme of the creation of the world.”  (Exodus Rabbah 10:1)

  1. A sense of deep communion with the rest of nature cannot be real if our hearts lack tenderness, compassion and concern for our fellow human beings. It is clearly inconsistent to combat trafficking in endangered species while remaining completely indifferent to human trafficking, unconcerned about the poor, or undertaking to destroy another human being deemed unwanted. This compromises the very meaning of our struggle for the sake of the environment.  It is no coincidence that, in the canticle in which Saint Francis praises God for his creatures, he goes on to say: “Praised be you my Lord, through those who give pardon for your love”.  Everything is connected.  Concern for the environment thus needs to be joined to a sincere love for our fellow human beings and an unwavering commitment to resolving the problems of society.

Find from intro to “To Till and To Tend”, insert here ________________________________ (Rabbi Dan Swartz, COEJL, 1995, To Till and To Tend, p. __)

CHAPTER THREE      THE HUMAN ROOTS OF THE ECOLOGICAL CRISIS

  1. Technoscience, when well directed, can produce important means of improving the quality of human life, from useful domestic appliances to great transportation systems, bridges, buildings and public spaces. It can also produce art and enable men and women immersed in the material world to “leap” into the world of beauty…. 104. Yet it must also be recognized that nuclear energy, biotechnology, information technology, knowledge of our DNA, and many other abilities which we have acquired, have given us tremendous power. More precisely, they have given those with the knowledge, and especially the economic resources to use them, an impressive dominance over the whole of humanity and the entire world. Never has humanity had such power over itself, yet nothing ensures that it will be used wisely, particularly when we consider how it is currently being used…

“What would it mean to give all our engineers and techies, and all scientists not working directly on life-threatening diseases, a year off from their regular work, every seventh year? … Their regular work is what not just carries out, but speeds up, our present race to go over the precipice into planetary disaster. Not because technology is inherently destructive, but because technology created with no Shabbat, no Shmita, IS inherently destructive (see Leviticus 26).  Suppose they all had a paid year off from even being allowed to create new technology, and during that year were paid instead to rethink and reshare the values that technology should be enabling, and to work out how to make sure that technology does in fact support humane and life-affirming sacred values?  A year of “Don’t just do something, sit there!”  That might be one example of an industrial Shmita…”  (Rabbi Arthur Waskow, 07/25/2013)

  1. Any approach to an integral ecology, which by definition does not exclude human beings, needs to take account of the value of labour… Developing the created world in a prudent way is the best way of caring for it, as this means that we ourselves become the instrument used by God to bring out the potential which he himself inscribed in things… 125. If we reflect on the proper relationship between human beings and the world around us, we see the need for a correct understanding of work; if we talk about the relationship between human beings and things, the question arises as to the meaning and purpose of all human activity.

“Even in the lands of the diaspora, Jews must look to labor, to nature; they must strive to recreate their own lives.  We should engage in all forms of labor, especially in the tilling of the soil; we should avoid the exploitation of the labor of others…  We, who have been torn away from nature, who have lost the savor of natural living – if we desire life, we must establish a new relationship with nature…   And when, O Man, you will return to nature – on that day your eyes will open, you will gaze straight into the eyes of Nature, and in its mirror you will see your own image.  You will know that you have returned to yourself, that when you hid from Nature, you hid from yourself … On that day you will know that your former life did not befit you, that you must renew all things:  your food and your drink, your dress and your home, your manner of work and your mode of study – everything!  On that day, O Man, deep in your heart you will know that you had been wandering until you returned to Nature.”      (Aaron David Gordon, labor-Zionist thinker, 1910 – from “Labor”, in A. D. Gordon’s Collected Essays, p. 79; “Zion,” in Arthur Hertzberg’s The Zionist Idea, p. 381; and “Logic for the Future”, in Hertzberg, p. 371)

CHAPTER FOUR      INTEGRAL ECOLOGY

  1. When we speak of the “environment”, what we really mean is a relationship existing between nature and the society which lives in it. Nature cannot be regarded as something separate from ourselves or as a mere setting in which we live. We are part of nature, included in it and thus in constant interaction with it…    We are faced not with two separate crises, one environmental and the other social, but rather with one complex crisis which is both social and environmental.  Strategies for a solution demand an integrated approach to combating poverty, restoring dignity to the excluded, and at the same time protecting nature.     141. Today, the analysis of environmental problems cannot be separated from the analysis of human, family, work-related and urban contexts, nor from how individuals relate to themselves, which leads in turn to how they relate to others and to the environment.  There is an interrelation between ecosystems and between the various spheres of social interaction, demonstrating yet again that “the whole is greater than the part”.

Environmental Justice is a Jewish value.  The Torah has numerous laws which attempt to redress the power and economic imbalances in human society and Creation.  Examples are the Sabbatical year (Ex. 23:11, Lev. 25:2-5, Deut. 15:1-4) and the Jubilee (Lev. 25:8-24).  There is a whole program in the Torah for creating a balanced distribution of resources across society (Ex. 22:24-26, Lev. 25:36-37, Deut. 23:20-1, 24:6,10-13,17).  This is an expression of the concept of Tzedek, which means righteousness, justice and equity.  It is the value which tries to correct the imbalances, which humans create in society and in the natural world”  …  “Environmental protection cannot be allowed to burden the poor.  Scarcity cannot be allowed to burden the poor.  Debt cannot be allowed to condemn the indebted.  Caring for the earth cannot be done at the cost of burdening the poor.  When both land and the poor are cared for, everyone thrives.”    (Rabbis Lawrence Troster, 2012, and Nina Beth Cardin, 2008, at coejl.org)

  1. Many intensive forms of environmental exploitation and degradation not only exhaust the resources which provide local communities with their livelihood, but also undo the social structures which, for a long time, shaped cultural identity and their sense of the meaning of life and community. The disappearance of a culture can be just as serious, or even more serious, than the disappearance of a species of plant or animal. The imposition of a dominant lifestyle linked to a single form of production can be just as harmful as the altering of ecosystems.

“What’s true for people and for places is true for species as well — the inherent value of biodiversity is in a sense identical to that of multiculturalism.  (We’re all in this together; ‘all God’s critters got a place in the choir,’ as do all people, as do all faiths).  Recall that human beings alone, near sunset on the world’s first-ever sixth day, merit no comment; unlike the mammals which preceded us by a matter of hours or even minutes, we are not even called tov/’good.’  But the interconnected whole of which we are a part – an ecosystem, a biosphere, Creation in its relational interdependent fullness – that is fabulous:  ‘Vayar Elohim et kol asher asah, And God saw all that God had made; and ‘yo!,’ v’hineh! – it was tov me’od, very good’ (Genesis 1:31).”  (Rabbi Fred Scherlinder Dobb, 2010)

  1. An integral ecology is inseparable from the notion of the common good, a central and unifying principle of social ethics. The common good is “the sum of those conditions of social life which allow social groups and their individual members relatively thorough and ready access to their own fulfilment” [Gaudium et Spes, Second Vatican Council]. 158. In the present condition of global society, where injustices abound and growing numbers of people are deprived of basic human rights and considered expendable, the principle of the common good immediately becomes, logically and inevitably, a summons to solidarity and a preferential option for the poorest of our brothers and sisters. This option entails recognizing the implications of the universal destination of the world’s goods, but, as I mentioned in the Apostolic Exhortation Evangelii Gaudium, it demands before all else an appreciation of the immense dignity of the poor in the light of our deepest convictions as believers.  We need only look around us to see that, today, this option is in fact an ethical imperative essential for effectively attaining the common good.

Shimon bar Yochai said:  “People were sitting on a boat.  One of them took a drill, and began to drill under his own place.  His fellow travelers said to him, ‘what are you doing?!’  He said, ‘what do you care – aren’t I drilling [only] under my own place?’  They said, ‘the water will rise and cover us all’!” (Vayikra Rabbah 4:6)

  1. The notion of the common good also extends to future generations. The global economic crises have made painfully obvious the detrimental effects of disregarding our common destiny, which cannot exclude those who come after us. We can no longer speak of sustainable development apart from intergenerational solidarity. Once we start to think about the kind of world we are leaving to future generations, we look at things differently; we realize that the world is a gift which we have freely received and must share with others. Since the world has been given to us, we can no longer view reality in a purely utilitarian way, in which efficiency and productivity are entirely geared to our individual benefit. Intergenerational solidarity is not optional, but rather a basic question of justice, since the world we have received also belongs to those who will follow us. The Portuguese bishops have called upon us to acknowledge this obligation of justice: “The environment is part of a logic of receptivity. It is on loan to each generation, which must then hand it on to the next.” An integral ecology is marked by this broader vision.

L’dor vador is a newly relevant and multivocal expression:  We pass down the tradition from generation to generation, out of love for Judaism and for the Jewish people; we pass down a healthy balanced planet from generation to generation, out of love for creation and for our future.  And as this exploration of science and eco-Judaism has shown, those efforts are mutually reinforcing – thinking and acting in Jewish-inspired ways is good for the Earth, and our robust defense of Creation today is good for Judaism.  (Rabbi Fred Scherlinder Dobb, CCAR Journal, Winter 2012)

CHAPTER FIVE      LINES OF APPROACH AND ACTION

  1. Here too, it should always be kept in mind that “environmental protection cannot be assured solely on the basis of financial calculations of costs and benefits. The environment is one of those goods that cannot be adequately safeguarded or promoted by market forces” (Compendium of the Social Doctrine of the Church). Once more, we need to reject a magical conception of the market, which would suggest that problems can be solved simply by an increase in the profits of companies or individuals. Is it realistic to hope that those who are obsessed with maximizing profits will stop to reflect on the environmental damage which they will leave behind for future generations? Where profits alone count, there can be no thinking about the rhythms of nature, its phases of decay and regeneration, or the complexity of ecosystems which may be gravely upset by human intervention. Moreover, biodiversity is considered at most a deposit of economic resources available for exploitation, with no serious thought for the real value of things, their significance for persons and cultures, or the concerns and needs of the poor.

Find responsum on limits to ownership, referencing olive trees and/or taali trees; insert here _____________________

  1. The majority of people living on our planet profess to be believers. This should spur religions to dialogue among themselves for the sake of protecting nature, defending the poor, and building networks of respect and fraternity. Dialogue among the various sciences is likewise needed, since each can tend to become enclosed in its own language, while specialization leads to a certain isolation and the absolutization of its own field of knowledge.  This prevents us from confronting environmental problems effectively.  An open and respectful dialogue is also needed between the various ecological movements, among which ideological conflicts are not infrequently encountered.  The gravity of the ecological crisis demands that we all look to the common good, embarking on a path of dialogue…

Our communities won’t and needn’t agree on everything — within the Jewish or Catholic worlds, much less between us! But on a wide range for social teaching — social justice, racial equality, worker’s rights, human dignity — Jewish and Catholic thought aligns closely, and our institutions work arm-in-arm to bring those values to the wider world. Nowhere is that more obvious than with the challenge of climate change.     (R. Fred Scherlinder Dobb, COEJL Encyclical Guide, June 2015, p.1)

CHAPTER SIX      ECOLOGICAL EDUCATION AND SPIRITUALITY

  1. Many things have to change course, but it is we human beings above all who need to change. We lack an awareness of our common origin, of our mutual belonging, and of a future to be shared with everyone. This basic awareness would enable the development of new convictions, attitudes and forms of life.  A great cultural, spiritual and educational challenge stands before us, and it will demand that we set out on the long path of renewal.

“Each of us should learn to think of [sic] himself as though he were a cell in some living organism – which, in a sense, he actually is – in his relation to the universe or cosmos.  What we think of as a coherent universe or cosmos is more than nature; it is nature with a soul.  That soul is God.  As each cell in the body depends for its health and proper functioning upon the whole body, so each of us depends on God.      (Rabbi Mordecai Kaplan, et al, “Introduction,” Reconstructionist Prayer Book, 1945)

  1. Yet all is not lost. Human beings, while capable of the worst, are also capable of rising above themselves, choosing again what is good, and making a new start, despite their mental and social conditioning. We are able to take an honest look at ourselves, to acknowledge our deep dissatisfaction, and to embark on new paths to authentic freedom.  No system can completely suppress our openness to what is good, true and beautiful, or our God-given ability to respond to his grace at work deep in our hearts.  I appeal to everyone throughout the world not to forget this dignity which is ours.  No one has the right to take it from us.

 “Everything can be taken from a man but one thing: the last of human freedoms – to choose one’s attitude in any given set of circumstances, to choose one’s own way…. Man does not simply exist, but always decides what his existence will be, what he will become the next moment.  By the same token, every human being has the freedom to change at any instant…”  (Victor Frankl, 1946, Man’s Search for Meaning).          “In spite of everything I still believe that people are really good at heart.  I simply can’t build up my hopes on a foundation consisting of confusion, misery, and death.  I see the world gradually being turned into a wilderness, I hear the ever approaching thunder, which will destroy us too, I can feel the sufferings of millions and yet, if I look up into the heavens, I think that it will all come right, that this cruelty too will end, and that peace and tranquility will return again.”  (Anne Frank, 1943, Diary)

  1. We are always capable of going out of ourselves towards the other. Unless we do this, other creatures will not be recognized for their true worth; we are unconcerned about caring for things for the sake of others; we fail to set limits on ourselves in order to avoid the suffering of others or the deterioration of our surroundings. Disinterested concern for others, and the rejection of every form of self-centeredness and self-absorption, are essential if we truly wish to care for our brothers and sisters and for the natural environment.  These attitudes also attune us to the moral imperative of assessing the impact of our every action and personal decision on the world around us.  If we can overcome individualism, we will truly be able to develop a different lifestyle and bring about significant changes in society.

“The very relationship with the other is the relationship with the future…  Faith is not a question of the existence or non-existence of God.  It is believing that love without reward is valuable.”  (Emmanuel Levinas, Totality and Infinity, 1969)

  1. Environmental education has broadened its goals. Whereas in the beginning it was mainly centred on scientific information, consciousness-raising and the prevention of environmental risks, it tends now to include a critique of the “myths” of a modernity grounded in a utilitarian mindset (individualism, unlimited progress, competition, consumerism, the unregulated market). It seeks also to restore the various levels of ecological equilibrium, establishing harmony within ourselves, with others, with nature and other living creatures, and with God.  Environmental education should facilitate making the leap towards the transcendent which gives ecological ethics its deepest meaning.  It needs educators capable of developing an ethics of ecology, and helping people, through effective pedagogy, to grow in solidarity, responsibility and compassionate care.

“Cooped up in the concrete box of a classroom — under humanity’s dominion, kids don’t stand much of a chance of finding God.  But outdoors, feet touching the earth, bodies immersed in the wind, Ruach Elohim, there’s a real likelihood they and we might remember our Creator….What surprises me is that Jewish leaders and board members aren’t clamoring for more outdoor Jewish educational experiences and hiring Jewish eco-educators, and that funders aren’t jumping at the opportunity to pour money into this work.  The point is that we need to take this outdoor education–this farm and wilderness education, this authentic Jewish spiritual education–seriously.  We need to give it the dignity it deserves and infuse our curricula and our Jewish life with it.  And if the biological, psychological and spiritual arguments are not convincing enough of the supreme value of this approach to Jewish education, then maybe the threat of global climate change is…”  (Rabbi Ellen Bernstein, CAJE Keynote, 2008)

  1. …the ecological crisis is also a summons to profound interior conversion. … all need…an “ecological conversion”, whereby the effects of their encounter with [divinity] become evident in their relationship with the world around them. Living our vocation to be protectors of God’s handiwork is essential to a life of virtue; it is not an optional or a secondary aspect of our [religious] experience. 218. In calling to mind the figure of Saint Francis of Assisi, we come to realize that a healthy relationship with creation is one dimension of overall personal conversion, which entails the recognition of our errors, sins, faults and failures, and leads to heartfelt repentance and desire to change….

“Finally, love of the Creator, and love of that which God has created, are one and the same.”  (Martin Buber, On Judaism, 1920, p. 209).            “For sins between a person and God – bein adam l’Makom — Yom Kippur atones.  But for sins between one person and another – bein adam l’havero – Yom Kippur does not atone, until the one has appeased the other.”  (Mishnah Yoma 8:9)”

  1. … We need to take up an ancient lesson, found in different religious traditions and also in the Bible. It is the conviction that “less is more”. A constant flood of new consumer goods can baffle the heart and prevent us from cherishing each thing and each moment. To be serenely present to each reality, however small it may be, opens us to much greater horizons of understanding and personal fulfilment. Christian spirituality proposes a growth marked by moderation and the capacity to be happy with little. It is a return to that simplicity which allows us to stop and appreciate the small things, to be grateful for the opportunities which life affords us, to be spiritually detached from what we possess, and not to succumb to sadness for what we lack.

“Ben Zoma said:  ‘Who is rich? – Whoever is happy with their lot’.”  (Mishnah Avot 4:1)           בן זומא אומר, איזה הוא חכם? — הלמד מכל אדם.

  1. …integral ecology includes taking time to recover a serene harmony with creation, reflecting on our lifestyle and our ideals, and contemplating the Creator who lives among us and surrounds us… 227. One expression of this attitude is when we stop and give thanks to God before and after meals. I ask all believers to return to this beautiful and meaningful custom.  That moment of blessing, however brief, reminds us of our dependence on God for life; it strengthens our feeling of gratitude for the gifts of creation; it acknowledges those who by their labours provide us with these goods; and it reaffirms our solidarity with those in greatest need.

“How should we bless produce?  Over the fruit of the tree, one says ‘Creator of the fruit of the tree’ – except for wine, for over wine one says ‘Creator of the fruit of the vine.’  And over fruit of the land, one says ‘Creator of the fruit of the earth’ – except for loaves, for over loaves one says ‘who brings forth bread from the land.”  Over vegetables, one says “Creator of the fruit of the earth”; Rabbi Yehuda says, “Creator of the many kinds of growing things.”  (Mishnah Berakhot 6:1, introducing basic food blessings)

  1. Saint Therese of Lisieux invites us to practise the little way of love, not to miss out on a kind word, a smile or any small gesture which sows peace and friendship. An integral ecology is also made up of simple daily gestures which break with the logic of violence, exploitation and selfishness. In the end, a world of exacerbated consumption is at the same time a world which mistreats life in all its forms.

Ben Zoma said:  “Who is honored? – Whoever honors all the created ones.”  (Mishnah Avot 4:1)         איזה הוא מכובד? — המכבד את הברייות

  1. The universe unfolds in God, who fills it completely. Hence, there is a mystical meaning to be found in a leaf, in a mountain trail, in a dewdrop, in a poor person’s face. The ideal is not only to pass from the exterior to the interior to discover the action of God in the soul, but also to discover God in all things. Saint Bonaventure teaches us that “contemplation deepens the more we feel the working of God’s grace within our hearts, and the better we learn to encounter God in creatures outside ourselves”.

Teach me, O God

a blessing, a prayer  –  on

the mystery of a withered leaf

On the splendor of ripened fruit

On this freedom to see,

to feel, to breathe, to know,

to hope, to despair

Teach my lips

a blessing, and a song of praise

As You renew your time

with morning and with night –

Lest my day today

be like the one before

Lest my day

become routine

למדני אלוהי
ברך והתפלל
על סוד עלה קמל
על נוגה פרי בשל
על החירות הזאת לראות
לחוש לנשום לדעת לייחל
להיכשל

למד את שפתותי
ברכה ושיר הלל
בהתחדש זמנך
עם בוקר ועם ליל
לבל יהיה יומי היום
כתמול שלשום
לבל יהיה יומי
עלי הרגל

Leah Goldberg (1910-1970)

  1. At the conclusion of this lengthy reflection which has been both joyful and troubling, I propose that we offer two prayers. The first we can share with all who believe in a God who is the all-powerful Creator… A prayer for our earth

All-powerful God, you are present                           in the whole universe
and in the smallest of your creatures.
You embrace with your tenderness all that exists.
Pour out upon us the power of your love,
that we may protect life and beauty.
Fill us with peace, that we may live
as brothers and sisters, harming no one.
O God of the poor,
help us to rescue the abandoned                                      and forgotten of this earth,
so precious in your eyes.
Bring healing to our lives,
that we may protect the world and not prey on it,
that we may sow beauty,                                              not pollution and destruction.
Touch the hearts
of those who look only for gain
at the expense of the poor and the earth.
Teach us to discover the worth of each thing,
to be filled with awe and contemplation,
to recognize that we are                                   profoundly united with every creature
as we journey towards your infinite light.
We thank you for being with us each day.
Encourage us, we pray, in our struggle
for justice, love and peace.

Assembled in August 2015 for COEJL  (www.coejl.org)  by Rabbi Fred Scherlinder Dobb

Rethinking Sacred Space

August 24, 2015

In preparing the COEJL (www.coejl.org) Jewish study guide to Pope Francis’ remarkable encyclical, I came across a few oldie-but-goodie pieces I’d generated but never posted anywhere.  Among them was this, which I had the honor of presenting at the annual meeting of the venerable InterFaith Conference of Metropolitan Washington (www.ifcmw.org) in 2010; the text of my remarks about redefining sacred space is here:  2010 IFC ‘Sacred Space’ — RFSD presentation 5

And the PowerPoint presentation, only the second one I ever did, is here:   2010 IFC ‘Sacred Space’ — RFSD presentation 5 Rethinking Sacred Space (FSD for IFC 2010 06)

ESA presentation, August 2015

August 11, 2015

Text of Fred Scherlinder Dobb’s ESA Organized Oral is below; with better formatting, in Word, it’s at https://www.dropbox.com/s/4vdpgyknoipdjfz/ESA%20paper%20by%20FSD%202015%2008.docx?dl=0

And find the full set of PPT slides, to accompany the text, at https://www.dropbox.com/s/7js2j7ysgcvygx3/ESA%202015.pptx?dl=0

Related resources, from the author’s unpublished 2009 D.Min. Project Thesis, are at https://scherlinders.wordpress.com/2009/05/08/freds-thesis/

 

OOS 56-10  Old-time religion and cutting-edge climate: Jewish and interfaith intersections with ecological science

   Fred Scherlinder Dobb, , Coalition on the Environment and Jewish Life, Washington, DC, USA

Ecological Society of America, Summer 2015

 

Shalom y’all!  It’s an honor to be here with so many ecologists, and so many colleagues and friends in the religious environmental world.

The late Bishop of Stockholm, Krister Stendahl, coined a term around pluralism:  Sacred Envy.[i]  Without contravening core convictions, without converting, we should so delight in other groups’ contributions that we say, “I wish we had that – and, with attribution, how I can get us some?!”

As a Jew, I have Sacred Envy for the clarity of Islam’s five pillars, zakat/charity among them.  For Buddhism’s noble eightfold path.  For African American churches’ spiritual politics, as well as music.  Most of us non-Catholics now have Sacred Envy for Pope Francis, and the remarkable encyclical.  And, we faith leaders have Sacred Envy for you researchers, scientists, who generate truly new data sets, and ideas.  I sure do.

A confession:  call this “Confessions of a Reflective Practicioner.”  We in the faith-environment community – I speak for myself, but somewhat for Shantha and Dan and others – we are less producers of research than consumers, popularizers, and extenders of what folks like ESA members do.

We bring environmental perspective to the broader faith community, in gatherings devoted not to empiricism (or even anti-science, when ‘faith’ stands against ‘reason’).  Green faith leaders are those who enjoy and appreciate your data — who respect and fear your conclusions — who seek to apply them within the religious sector.  Thus our Sacred Envy for your efforts.

And I hope Sacred Envy goes both ways.  Faith communities are not just a key outlet for the work you do; they’re part of the solution.  Ask folks how old is the environmental movement:  some say 1970, Earth Day, just after Apollo showed our fragile blue marble in space (and after the Santa Barbara oil spill), helping get the Clean Air, Clean Water, and National Environmental Protection Acts.  Or 1962, Rachel Carson’s Silent Spring – or 1949, Aldo Leopold’s Sand County Almanac – or back a century, to John Muir; or further, to Thoreau and company.

All good answers.  But all modern, all American, all ‘secular’.  Where’s the ancient wisdom, the deep referents, the sense of the numinous and the eternal?  We on this panel submit:  try Psalms, over 2500 years ago, positing that humanity is not the sole purpose of creation (Psalm 104), nature has gaia-esque consciousness (Psalm 96), and nature’s worth goes far beyond utility to humans (Psalm 148).  Try the prophets of ancient Israel, the prophet Jesus, the prophet Muhammad.  Try Genesis (creation theology), Exodus (environmental justice), Leviticus (sabbatical and jubilee), and so on.  When doubt plagues us, when shallow lateral roots aren’t enough to sustain us, religion can be our taproot, reaching venerable depths.

And, the utilitarian angle:  Most Americans, and humans, are people ‘of faith.’  Folks who don’t read original ecological research do sit in our pews.  Religion has reach that science perhaps should, but often doesn’t.  With us and our imagery, ecologists expand their reach – speak the metaphorical language of many, the rich allusive language of religion (which, as metaphor at least, most here can genuinely do), and you make real inroads in communities where ecological science has yet barely penetrated.

We need each other – as Einstein famously said, “science without religion is lame, religion without science is blind.”[ii]  Symbiosis isn’t only found out in the field; it’s found between our fields.    We’re wrapping up an ESA day of faith-and-religion.  May this final presentation be not the beginning of the end, but the end of the beginning, of such symbiosis.

***

I wear three hats, or kippot, here:  First, as reflective practicioner, at Adat Shalom, a nearby synagogue that’s done some good green work, starting with a 2002 EPA Energy Star award for a low-energy, reused-materials, solar-sited, low-impact design.  We’re exemplary in the double sense of “a good example,” but also, potentially, typical, since our efforts are replicable elsewhere:  a 43 kw solar array; an onsite organic garden for donating fresh food, intergenerational connection, and religious and environmental education; a range of eco-justice consciousness-raising initiatives; a native species pilot program with Interfaith Power & Light and the National Wildlife Federation, “Sacred Grounds”; and much more.  Adat Shalom is exemplary in the double sense: “a good example,” but also “typical”, since such efforts are replicable elsewhere.

Two, as interfaith environmental leader:  past chair of our regional Interfaith Power and Light; now on the board of the National Religious Partnership for the Environment.  Refreshing what others have said.  IPL, now in almost every state, has great people on the ground (Greg in Ohio, and me in Maryland and Greater Washington, among many others); it has connections, which can help ecologists bring their message to new nearby communities; and it brings resources to faith communities who, inspired by your teaching, are ready to take the next step toward sustainability.  Get to know your local Interfaith Power and Light.

NPRE strengthens and coordinates the green work of leading religious bodies, with four main partners, who are literally here for you, inviting you to use us as you can:  Creation Justice Ministries (newly and so ably helmed by Shantha), of the Protestant National Council of Churches; the US Catholic Conference of Bishops’ Environmental Justice[iii] program, very busy lately, with Dan’s Catholic Climate Covenant as a central initiative; the Evangelical Environmental Network, of which Dorothy is a leader, uniting and strengthening green voices across the Evangelical spectrum; and the Coalition on the Environment and Jewish Life (COEJL), doing the same in my community.

And that’s my third hat or kippah – I’m now COEJL’s chair.  Many in my world bring Jewish environmental expertise.  [Sadly I must invoke Neely Snyder, of Baltimore, a great Jewish environmental educator at the nearby Pearlstone Center, rear-ended by a truck on Monday; her funeral was during this session.  While showing various Jewish environmental groups, I dedicate this presentation to her & her family].  So:  when you want a biblical basis for biodiversity, a Talmudic take on tailpipe emissions, a rabbinic read on redlining and other environmental justice concerns, etc., we can help.

Again, then:  (a) we need the symbiosis of faith leaders and ecologists working together; (b) resources abound in religious traditions, in interfaith organizing, and in local congregational examples.  If you only take home those points, as we say at the Passover seder, “dayenu”, it would be enough.  (itself an eco-faith teaching — cultivating a sense of sufficiency — as Ben Zoma wrote 1900 years ago [Avot 4:1], “who is rich? – whoever is happy with what they have”).

***

Before we end on a collective note, four quick “Jewish and interfaith intersections with ecological science”:

One:  examples.  Adat Shalom’s green efforts, seen by hundreds of parishioners and scores of guests each week, have had demonstrable environmental impact, and show great promise in furthering ecological awareness, and encouraging green daily actions – oy, do I have stories!  We’ve also been leapfrogged, with our inspiration and blessing, by sister synagogue Jewish Reconstructionist Congregation, in Evanston Illinois, who built the first-ever LEED Platinum house of worship (worth seeing!).  Meanwhile, judicatories, along with groups like Interfaith Power and Light and GreenFaith, nudge ever more mosques and temples, churches and other religious groups toward sustainability.  And last year’s American Academy of Religion’s annual conference was on climate change; its president Laurie Zoloth, cutting AAR’s carbon footprint by 14% with the biblical sabbatical or shmita, announced ‘no annual conference’ in the next shmita cycle, 2021.  The faith angle on ecology yields results.

Two:  apropos of this conference theme – looking back, in that same century since John Muir and company, atmospheric carbon has stratospherically increased, a hundred ppm or so.  Looking forward, trend lines are ominous, with an increasing rate of emissions, galloping losses of biodiversity, and more.  But other trend lines – rising consciousness, falling prices of renewable energy, organizing (including the religious environmental movement in just the past quarter century) – look good.  One biblical bit of wisdom on centuries:  Exodus 20 and 34 describe God as “abounding in lovingkindness,” yet stern enough to visit our iniquity upon our great grandchildren, “even to the third and fourth generation.”  With generations near 25 years, the fourth generation is a century hence – which, also roughly, is the lifespan of atmospheric carbon.  Our mistakes, our emissions, do hurt our descendants, a hundred years hence.  But where other leading sectors think in quarterly earnings cycles, or biennial election intervals, religion and ecology alike point us to that third and fourth generation, and beyond.  Between our teachings, there’s inspirational power to transform.

Three:  Rachel Carson again.  Tough wracked by cancer finishing Silent Spring, her final work was A Sense of Wonder.  Rabbi Abraham Joshua Heschel, shortly before then, called for “Radical Amazement” as the authentic spiritual response to the gift of life, and the wonders of nature.  Heschel said, “Never…did I ask God for success or wisdom or power or fame.  I asked for wonder, and [God] gave it to me….  We will not perish for want of information; but only for want of appreciation.…”[iv]  Like Rabbi Heschel, Carson, the secular patron saint of our movement, understood that we must cultivate that sense of wonder, viewing the world through spiritual as well as scientific eyes.

Which brings us back to science & religion – which can coexist nicely, as with Judaism, which long made room in its cosmology for data.[v]  May all blind faith, similarly, come to the light of symbiosis.  The late physicist-theologian Ian Barbour[vi] names “four possible ways that apparent conflicts between the claims of contemporary sciences and contemporary religions can be handled… conflict, independence, dialogue, and integration.”  There’s conflict between fundamentalists who reject scientific fact in the name of belief, and militant secularists who eschew anything with a whiff of spirituality or religion; we must do better than that.  Independence is the norm, but in missing potential symbioses, we all lose out.  Dialogue is preferable; today’s ESA proceedings take us there.  Integration is the ultimate goal for us faith-and-ecology leaders – and we beseech, nay, pray, that ecologists will join these integral, integrative efforts.

Thank you.                                                           [ABSTRACT][vii]      [NOTES][viii]

 

PERMALINK, where the PPT Slides accompanying this paper can be found:  https://scherlinders.wordpress.com/2015/08/10/esa-presentation-august-2015/

[i] Bishop Kirster Stendahl.  I heard this directly from him, at Brandeis Univ., circa 1992, recalling it as “sacred envy”.  The origins of his aphorism is outlined here:  http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2010/05/krister-stendahls-three-rules-of-religious-understanding.html.

[ii] Albert Einstein, “Science and Religion,” in Ideas and Opinions, 1954, pp. 41-49 (based on talks given in 1939-1941; see also http://www.newrepublic.com/article/115821/einstein-quote-about-religion-and-science-was-wrong-misinterpreted).

[iii] http://www.usccb.org/issues-and-action/human-life-and-dignity/environment/.

[iv] Abraham Joshua Heschel, God in Search of Man, 1951, pp. ________.  Heschel, who barely made it out of Nazi Europe and later marched with his friend Dr. King in Selma, was also famous for marrying the concept of Sabbath-keeping with themes of peace, justice, and ecology.

[v]  Judaism, instructively, “offers its own cosmology, yet usually makes room for data from the outside, i.e. for science.   We see this in biblical wisdom literature (Proverbs, Job, Qohelet, etc)’s careful observation of the natural world; in rabbis who were agronomists and researchers as well as Talmudists; in astronomers and doctors who wrote the great medieval Jewish treatises; even in Rav Avraham Yitzhak HaCohen Kook (1865-1935), whose neo-kabbalistic notion that ‘everything aspires to ascend’ intentionally invokes evolution.  [Reconstructionist Judaism’s founder Mordechai] Kaplan’s language, calling Judaism ‘the evolving religious civilization of the Jewish people’, again endorses the Darwinian approach.  Since Judaism rarely rejects scientific evidence owing to dogmatic ‘belief’, we can reasonably hope that the urgent science around climate change will indeed drive major salutary changes in contemporary Jewish life and thought.”  (Fred Scherlinder Dobb, ___________, in CCAR Journal, Summer 2011, p. ___).  The Rav Kook passage is from Orot Hakodesh / Lights of Holiness I:220-21, and it gets more Darwinian as it continues:  “The doctrine of evolution that is presently gaining acceptance in the world has a greater affinity with the secret teachings of the Cabbalah than all other philosophies.  Evolution, which proceeds on a course of improvement, offers us the basis of optimism in the world.  How can we despair when we realize that everything evolves and improves?…  Evolution sheds light on all the ways of God.  All existence evolves and ascends … not a spark will be lost from the ensemble.  All will share in the climactic culmination.”

[vi]  Ian Barbour, Religion in an Age of Science (San Francisco: Harper, 1990).

[vii]   Abstract for this paper/presentation:

Background/Question/Methods: Moral exhortations toward sustainable actions abound.  So do data-driven suggested action-steps, informed by the latest ecological science.  By integrating scientific facts with spiritual and ethical angles, we have already seen benefits — and can anticipate further positive outcomes — for ecologists and people of faith alike.  These include opportunities to reach new audiences across a wide swath of society; ability to speak the metaphorical language of communities where ecological science has not yet made deep inroads; clear knowledge that inspires appropriate actions by people of faith who are moved by the message; and more.  Numerous religious-environmental groups have been doing just this, and early results are encouraging.  But reflective practitioners in faith communities could clearly do more if they had greater facility with and access to ecological science, just as ESA researchers and theoreticians could reach more people more effectively through further partnerships within the faith community.  As a historically “science-positive” faith, Jewish tradition shines instructive light on this fusing of scientific and religious perspectives.  This talk addresses how to effectively build these partnerships — at the national, regional, and local levels — based on specific and extensive experiences in Jewish communities, and also within larger interfaith circles.

Results/Conclusions: As a local case study, this session reflects experiences of a rabbi whose EPA-Energy-Star-Award synagogue (www.adatshalom.net) has installed a 43kw solar array, taken environmental justice tours, become involved in interfaith advocacy efforts, started an onsite organic garden and native-species restoration area, and more — all of which have had measurable and demonstrable positive environmental impact, and have shown great promise in furthering congregants’ ecological awareness and their daily actions.  At the same time, drawing on the numerous faith communities with which he has worked while chairing the Maryland and Greater Washington chapter of Interfaith Power and Light (www.gwipl.org, which has worked with over 300 regional congregations), he can cite inspiring examples of people of faith choosing to educate themselves and others, to unify their voices, and to take meaningful action steps, around climate and other environmental concerns.  And nationally, as chair of the Coalition on the Environment and Jewish Life (www.coejl.org) and board member of the National Religious Partnership for the Environment (www.nrpe.org), he can speak to the scores of denominations and literally thousands of communities exhibiting best practices, and demonstrating the utility of greater collaboration with ecological scientists.

 

[viii] Notes for editing purposes, and unused quotes:

 

Greg adds:  Examples, examples, examples!

Leanne:  share notes, visuals…  fast-pace, lots of info is good…

Peruse ESA to see what advocates have done – see advocacy section

Data/graph/chart is good, and gets focus – almost too much; stories important too.

See anthropologist approach:  examples cited are good summaries, illustrative of the field.

ESA has disproportionate # of atheists & liberal theol folks; also many double-affiliated.

Coordinate with Shantha & Dan around NRPE – Dorothy from Gordon too, from Evangelical perspective…   some repetition OK since not everyone will be there 1:30 to 5:00

Greg:  surveys say most ESA members agree that dimensions of justice are worth paying more attention to, and outreach to/with the religious community is important.

“Whether teaching about Jewish history, Jewish holidays, or eco-Judaism, we have a far better chance of engaging students in active learning that leads to changes in their attitudes, beliefs, behaviors, and skill levels if we attend to developing our students’ relationships to each other, to their teachers, to their curriculum, and to their learning environment. Common sense tells us that student engagement is an a priori condition for any educational experiences to be meaningful. And it is only by making our students’ educational experiences meaningful that we can hope to achieve our ultimate goal of enabling them to discover for themselves the value of Judaism in their lives.”   (Gabe Goldman, “Eco-Jewish Education – How to Make it Effective”, in Jewish Education News, Summer 2008)

“we are all familiar with the notion that to be better caretakers of the Earth, we need to adhere to the three R’s: reduce, reuse, and recycle. Similarly, to be better caretakers of Judaism, a new three R mantra needs to be adopted: reconnect, relevance, and renewal. Reconnecting with our sacred environment and being filled with wonder and awe for all of Creation will bring relevance to our Judaism, and living this connection will be a source of renewal for the Jewish people.”   (Barbara Lerman-Golomb, “Experiential Environmental Education: A Natural Connection”, in Jewish Education News, Summer 2008)

 

 

PERMALINK, where the PPT Slides accompanying this paper can be found:  https://scherlinders.wordpress.com/2015/08/10/esa-presentation-august-2015/

A Tough But Important Call for RRC — One Rabbi’s View

January 16, 2015

For those following the ‘partner status policy’ discussion, I offer here — just click on this, “On proposed NJP change – FSD, Jan 2015″ — my own statement of cautious but clear support for the proposed change.  Written in Dec. 2014 and edited only slightly since, it overlaps with what treasured colleagues Mychal Copeland and Elyse Wechterman wrote, but was completed before I read their compelling pieces (which are at http://www.jewishrecon.org/files/PDFs/Rabbinic%20Perspectives%20on%20PSP.pdf; the entries from Caryn Broitman and Les Bronstein are compelling in many ways too, though I do come down on this side of the policy question).  It’s two full pages in the attached Word document; feedback is welcome…

Blessings, all…

Green High Holy Day Resources / Kavanot

September 23, 2014

Shalom all — to download the good stuff, click on  2014-9-22-COEJL-RH-RESOURCES. Happy New Year!

Short background:  through COEJL (the Coalition on the Environment and Jewish Life, www.coejl.org, which I’m honored to currently serve as chair), and with my friend and colleague Rabbi Steve Gutow, I had occasion to gather a series of green kavanot/reflections for the coming High Holy Days, each keyed to a specific liturgical or ritual point, and each dealing with the overarching issue of climate change, often tied in with other key concerns like social justice, Israel, and the exciting dawning of shmita / the ‘year of release’.  I found it a useful exercise, and I hope it may be helpful for you too.

The text is below, but it’s best  downloaded on this nicely-formatted two-page  Word document, 2014-9-22-COEJL-RH-RESOURCES.  Print it (front-and-back, of course, on one sheet of recycled paper!), and keep it with you in shul (on the bimah if you’re leading!), or wherever you do your best thinking / reflecting / acting / repenting / difference-making in the weeks ahead…   Shanah tovah…    -Fred

 

High Holy Day Green Thought-Starters, from www.COEJL.org

Assembled by Rabbi Fred Scherlinder Dobb with Rabbi Steve Gutow, 2014

 

Climate:  In every morning’s Yotzer prayer, we celebrate the Divine as m’chadesh ma’aseh bereshit, renewer of the work of creation; “God has no hands but ours” in this holy effort of protection and renewal.

At RH Musaf (the additional service), with each set of shofar blasts we say Hayom Harat Olam, “today is the world’s birthday” – a call to consider how the Earth is doing compared to its previous or upcoming birthday – and thus, like the shofar itself, a call to action.

At YK’s Vidui/confessional, we admit our triple failure: we’ve wronged the Earth and the many species with which we share it; we wrong the poor, who are most vulnerable to pollution and climate change, yet did the least to cause it; and we wrong the generations after us, our own descendants included (see Ex. 34:6-7).

In the YK Torah reading, many congregations read Deut. 30:19 – “I’ve set before you this day life and the blessing, or death and the curse; you should choose life (u’vacharta ba’chayim), that you and your descendants may live – today, choosing life means tackling climate change with all we’ve got.

And two weeks hence, Sukkot revolves around water – the four water-loving species (lulav and etrog) from various ecoregions in Israel; the “rejoicing at the house of water-drawing”, described in the Talmud as the biggest party ever; and the rabbinic dictum that “on sukkot the world is judged for water”. Sukkot reminds us how climate change drives extreme weather events (“global weirding” more than “global warming”), with more droughts and more floods in the same locations within a season of each other – too little, then too much, water, all at once.

 

Shmita:  The seventh / sabbatical / shmita year — the time of release, of letting land and people and animals rest – begins now, this Rosh Hashanah. During shmita, we traditionally annul debts, and promote equality; we develop communal and personal resilience; we intertwine our economic, social, and spiritual/religious ideals.  The wonderful www.Jewcology.org, among other sites, expounds on this. Though few today argue for a complete cessation of agriculture, a great movement (starting with www.hazon.org/shmita-project) now reclaims shmita’s core values, and engenders a global Jewish conversation about them.

At Erev RH, we welcome the shmita year with fanfare; name its core values; and begin our year-long exploration of them.

In Avinu Malkeinu, this one year in seven really puts the chadesh (“new/renew”) in chadesh aleinu shanah tovah, “renew for us this year as a good one”.

At Malkhuyot (the RH Musaf theme of God’s sovereignty), possible privations of shmita illustrate how our personal will and desire are rightly overridden by something larger than short-term private interest.

At Shabbat Shuvah (the Sabbath of Repentance amidst the Ten Days), we consider shmita as tshuvah (re/turning) on a grand global scale, re-orienting social priorities toward ethics, holiness, and sustainability.

At Kol Nidrei (YK eve) we acknowledge our own imperfections, and the limitations of the efforts and initiatives we get behind; shmita is a prime example of something to be imperfectly, but continually, applied.

And the timeless YK Haftarah (Isaiah 57-58) insists that we align our ritual life with our ethical life, keeping moral behavior front and center – precisely the logic of the ethically-oriented, year-long set of rituals that is shmita.

 

Israel:  Still touched and scarred by the events of the summer, our connections with Israel are multiply highlighted during these Awesome Days.  Even as political realities demand our attention (see JFNA’s and JCPA’s http://IsraelActionNetwork.org as one important resource here), Israel’s social, spiritual, and ecological life continues.  Our love of Israel / ahavat Yisrael, evinced throughout our liturgy and history, includes love for the land itself, and for all its inhabitants.  Just last week Israel’s Supreme Court ruled against fracking in the ecologically sensitive Emek Ha’Elah – shmita/release in that vital democracy, perhaps?

At Erev RH (and throughout the holiday), Israel-watchers may note the implications of Shmita on life at the shuk or makolet (outdoor market or neighborhood convenience store), while also considering 5775’s Knesset-level and society-wide efforts to raise ‘shmita-consciousness’.

In the morning Yotzer prayer, we sing Or hadash al Tzion ta’ir, let a new light shine on Zion – or, perhaps, let Israel be a ‘light’ by encouraging its sustainable harnessing of light, via solar technology.

The first RH Torah reading describes the family split-up among us Semites; it’s environmental issues in general, and water in particular, which most clearly unite these cousins divided since Gen. 21.

Then the second RH Torah reading (Jeremiah 31) shows our people’s restoration (v’shavu vanim ligvulam, “your children will yet return to their borders”) going hand-in-hand with that of the land. Those in Israel drawing those linkages (e.g. www.Heschel.org.il and Shmita Yisraeli) deserve our support.

And on YK afternoon, the haftarah (Jonah) implies the need for Israel, and Jews everywhere, to work for justice and sustainability anywhere – even on a boat; even inside a great fish; even as far afield as Tarshish.

 

Justice:   Many Jews who’ve long embraced social justice work are newer to environmental efforts.  Our local communities, much like the larger JCPA (Jewish Council for Public Affairs, for whom the Confronting Poverty [HYPERLINK] initiative is a key priority right alongside COEJL), remain places of concern and involvement on a host of issues. The most effective and enduring work is that which views green and other issues within their larger systemic context.  Eco-angles abound throughout our vital social justice agenda.

This RH, we hail the dawning shmita as tradition’s clearest integration of ecology (the land and animals rest) with social justice (the poor are released and debts annulled).

The powerful Unetaneh Tokef piyut (pietistic prayer) sees cosmic implications behind our inter/personal reckoning – ba’shofar gadol yitaka, v’kol d’mama daka; “the great shofar is sounded, and a still small voice is heard” – then celebrates tzedakah (righteous action and generous giving) as the rare step that can lessen the decree’s severity.

At Shabbat Shuvah (or any time we reflect on tshuvah, re/turning and repentance), we review Mishnah Yoma 8:9: YK atones for sins between a person and Makom/God, but not for transgressions l’chavero, against our fellow; what happens now, when the chaverim/fellows we wrong are millions of other species, billions of global poor, and countless future inhabitants of a planet denuded by our own actions?!

With the piyut L’El Orech Din (“To God the Law-Arranger”), we might step back and consider how law and priority-setting appears from on high – how large might the degradation of Earth’s vital systems loom, viewed from the Divine bench?

And two weeks from now, while dwelling in our Sukkot or temporary booths, we’re vulnerable both to the elements (whose potential threat we exacerbate via climate change) and to potential dangers posed by those around us (magnified by social injustices and inequities for which we bear some responsibility) – our intense season’s capstone festival insists that we conjoin our social and environmental concern.

 

 

Please support this holy work: www.coejl.org

 

Israel 2012 (wow are we late getting these pictures up!)

August 26, 2013

Modi’in, halfway between Tel Aviv & Jerusalem, was home for much of the summer — a lovely quiet bedroom suburb of 80,000 and growing, developing its own identity, inside Israel proper but hard against the Green Line — on both the major divides today, religious-secular and Palestinian-Jewish, things are pretty good inside Modi’in, but complicated kilometers away…   Midway through, we had two great weeks with a 35-person Adat Shalom trip, organized wonderfully by Keshet Tours.  Plus Evan’s bar mitzvah and time with his family; our own travels;visits with friends in Israel; and Linda & Leora in from Philly.  Mish-mash of best photos here, each sparking a memory, each with a story behind it, but sans captions to let the ‘thousand words’ speak for themselves…  Shalom/salaam… 

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Scherlinder photos. early-to-mid 2013 (hadn’t updated in eons!)

August 26, 2013

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For Rev. Dr. Wil Gafney’s students

August 26, 2013

Shalom/Salaam/Peace!  I’m honored that your teacher asked me to expound on Zionism from one fairly-balanced left-leaning American Jewish perspective.  The (low-production-value, off-the-cuff!) video is at http://youtu.be/lckYKmuH39k.  A few sources are referenced there, including my 2012 Yom Kippur sermon, which you may want to have open while watching/listening to the video — click here, YK 2012 ‘Home Leave’ to print , for the sermon text.

Another resource I cite briefly in the video, but that’s worth perusing more fully, is Dr. Boaz Newmann’s progressive Israeli perspective, at http://www.acheret.co.il/en/?cmd=articles.502&act=read&id=2575. 

And, it’s always good to have a historical timeline, for context:   start easy, with reasonably accurate balanced choices of just a couple pages each, like http://www.mideastweb.org/Middle-East-Encyclopedia/co/palestine.htm or http://www.oxfordreference.com/view/10.1093/acref/9780191736070.timeline.0001 — then for more detail, especially in 20th C and around the conflict, try http://www.mtholyoke.edu/~le20s/more%20history%20news.htm.

The text I more or less spoke from on camera (hate being a talking head, but no choice here!):  Zionism 101 for LTSP 2013.  You’ll find there the final paragraph that I meant to add before the camera ran out of juice!  (it read: “Literally, both of these mugs [Germantown PA & Kibbutz Ketura] are in my kitchen, often used.  American Jews really do have two homes.  I’m honored to speak to you from one of mine.  I bless you with a meaningful exploration of Zionism and Israel; with an open mind and heart; and with celebrating and blessing those who strive for Shalom/salaam – for as was first said on the shores of the gorgeous Sea of Galilee, “blessed are the peacemakers”.  May they carry the day, soon.  Thank you…”)

And after that, please do the reading that Dr. Gafney wisely assigned — it’s a subject worth all those words, and many more.

Blessings!

And bonus material — various (alas all-male, though Rachel Blaustein is in the talk ;-) original takes from the last 120 years or so of Zionist thought, starting with Herzl and Ha-Am, and ending with modern American activist rabbis Abraham Joshua Heschel and Mordechai M Kaplan.  Enjoy:

2.  CULTURAL ZIONISM

Ahad Ha’am (Asher Ginsberg)

1897 “The Jewish State and the Jewish Problem”

           Jewish settlement, which will be a gradual growth, will become in course of time the center of the nation, wherein its spirit will find pure expression and develop in all its aspects to the highest degree of perfection of which it is capable.  Then, from this center, the spirit of Judaism will radiate to the great circumference, to all the communities of the Diaspora, to inspire them with new life and to preserve the over-all unity of our people.  When our national culture in Palestine has attained that level, we may be confident that it will produce [people] in the Land of Israel itself who will be able, at a favorable moment, to establish a State there – one which will be not merely a State of Jews but a really Jewish State…

…a political ideal which is not grounded in our national culture is apt to seduce us from loyalty to our own inner spirit, and to beget in us a tendency to find the path of glory in the attainment of material power and political dominion, thus breaking the thread that unites us with the past…

Hayim Nachman Bialik

1925, Dedication of Hebrew University

         …We are not come here to seek wealth, or dominion, or greatness.  How much of these can this poor little country give us?  We wish to find here only a domain of our own for our physical and intellectual labor …  For the present there is only a small beginning of upbuilding, yet already the need has been felt for erecting a home for the intellectual world of the nation.  Such has ever been the nature of our people:  it cannot live for three consecutive days without Torah.  Already at this early hour we experience cultural needs that cannot be postponed, and must be satisfied at once.  Besides, we are burdened with heavy cares for the cultural fate of our people in the Diaspora …

We must therefore hasten to light here the first lamp of learning, before the last lamp grows dark for us in foreign lands.  And this we propose to do in the house whose doors have been opened this day upon Mount Scopus…

3.  POLTICIAL ZIONISM

Yehuda Leib Pinsker  (1882, Auto-Emancipation)

           Judeophobia is a psychic aberration.  As a psychic aber-ration, it is hereditary; as a disease transmitted for two thousand years, it is incurable…  For the living, the Jew is a dead [person]; for the natives, an alien and a vagrant; for property holders, a beggar; for the poor, an exploiter and a millionaire; for patriots, a [person] without a country; for the classes, a hated rival…

Theodor Herzl  (1894 Diary, 1896 Der Judenstat)

           …the Promised Land, where we can have hooked noses, black or red beards, and bow legs, without being despised for it, where we can live at last as free men [sic] on our own soil, and where we can die peacefully in our own fatherland…

We are one people – our enemies have made us one, together – and thus united, we suddenly discover our strength.  Yes, we are strong enough to form a state, indeed, a model state.

… The world needs a Jewish state; therefore it will arise.

The Zionist Organization  (1922, Memorandum to the League of Nations Council)

           They are persuaded that in Palestine alone it is possible for Jews as such to live their corporate life and attain their full stature as a people in perfect harmony with their environment.  They are not less firmly persuaded that it is in the interest of the new world order that the discord in the Jewish soul should be resolved, and that the Hebrew genius, restored to Hebrew soil, should have an assured opportunity of once more making its characteristic contribution to the common stock.  [compare Bialik:  “”We will be a normal state when we have the first Hebrew prostitute, the first Hebrew thief and the first Hebrew policeman.””]

David Ben Gurion  (1944, “The Imperatives of the Jewish Revolution”)

           We must master our fate; we must take our destiny into our own hands!  This is the doctrine of the Jewish revolution — not non-surrender to the Galut (Diaspora), but making an end to it.

Galut means dependence – material, political, spiritual, cultural, and intellectual dependence – because we are aliens, a minority, bereft of a homeland, rootless and separated from the soil, from labor, and from basic industry.  Our task is to break radically with this dependence and to become masters of our own fate – in a word, to achieve independence.

To have survived in the Galut despite all odds is not enough; we must create, by our own effort, the necessary conditions for our future survival as a free and independent people.

The meaning of the Jewish revolution is contained in one word – independence!

Independence for the Jewish people, in its homeland!

4.  SOCIAL/SOCIALIST ZIONISM

Nachman Syrkin (1898, “The Jewish Problem and the Socialist-Jewish State”)

           A classless society and national sovereignty are the only means of solving the Jewish problem completely.  The social revolution and cessation of the class struggle will also normalize the relationship of the Jew and his [sic] environment.  The Jew must, therefore, join the ranks the proletariat, the only element which is striving to make an end of the class struggle, and to redistribute power on the basis of justice.

The Jew has been the torchbearer of liberalism, which emancipated him as part of its war against the old society; today…the Jew must become the vanguard of socialism…

The Jewish state come about only if it is socialist; only by fusing with socialism can Zionism become the ideal of the whole Jewish people.        [See Chaim Arlosoroff:  “The land shall never pass into the hands of individuals; it shall be the property of the people that championed it in a struggle against many obstacles.”]

 Aaron David Gordon (1911, Ha’Avodah)

           In Palestine we must do with our own hands all the things that make up the sum total of life.  We must ourselves do all the work – from the least strenuous, cleanest, and most sophisticated, to the dirtiest and most difficult.  In our own way, we must feel what a worker feels, and think what a worker thinks.  Then, and only then, shall we have a culture of our own, for then we shall have a life of our own….

We have been deprived of labor (I do not say ‘we have sinned,’ for it was not our fault that we arrived at this situation); and we shall be healed through labor.  Labor must become the pivot of our aspirations, and the basis of our national structure…

Only by making Labor, for its own sake, our national ideal shall we be able to cure ourselves of the plague that has affected us for many generations, and mend the rift between ourselves and Nature.

5.  SPIRITUAL/RELIGIOUS ZIONISM

Yehuda Alkalai (1843, The Third Redemption)

           It is written in the Bible:  “Return, O God, unto the tens and thousands of the families of Israel.”  On this verse the rabbis commented in the Talmud as follows:  “it proves that the Divine Presence can be felt only if there are at least twenty-two thousand Israelites together.”  Yet we pray every day, “let our eyes behold Your return in mercy unto Zion.”  Upon whom should the Divine Presence rest — on sticks and stones?!       Therefore, as the first step in the redemption of our souls, must cause at least twenty-two thousand to return to the Holy Land.  This is the necessary preparation for a descent of the Divine Presence among us; afterwards, God will grant us and all Israel further signs of favor…

Aaron David Gordon (1913, The Congress)

           …The Diaspora has killed our independent life force, the strength to create for ourselves life from within ourselves, for our own part and on our own responsibilities.  We have consequently been unable to leave it, because wherever we go are capable only of creating a new Diaspora for ourselves.  There is no secure refuge, from the Diaspora which is within us, anywhere in the world.  This fact is not seen, and it may almost be said that it is not wanted to be seen, since in Eretz Yisrael, I believe one can feel it with one’s hands….

 Martin Buber (1918, Zion and Youth)

           There is no true Jewish state other than the state in which the rules of Moses’ Law concerning equality of wealth are maintained, and in which social justice as preached by the prophets is realized in a way that encompasses the economic conditions of our era, and dominates them.

Rabbi Avraham Yitzhak Hakohen Kook (1930’s, Lights & Rebirth and The Holiness of the Land)

      [Torah Zionists must work] harder at the task of uncovering the light & holiness implicit in our national spirit, the divine element which is at its core.  The secularists will thus be constrained to realize that they are immersed and rooted in the life of God…

Jewry in the Diaspora had no real foundation; it lives only by the power of a vision, and by the memory of our glory – i.e., by the past and the future.  But there is a limit to the power of such a vision to carry the burden of life, and to give direction to the career of a people – and this limit seems already to have been reached.  Diaspora Jewry is therefore disintegrating at an alarming rate, and there is no hope for it unless it replants itself by the well-spring of real life, of inherent sanctity, which can only be found in Eretz Yisrael…               Independent Jewish creativity, in the sphere of thought or in the sphere of daily life and action, is impossible for [the People of] Israel, except in the Land of Israel.

6.  NON – or POST (?) – ZIONISM

Avram Burg (2008, The Holocaust is Over, We Must Rise from Its Ashes)

           “This country is not the country that we built. We founded a different country in 1948 …  a state that lives by the sword and worships its dead is bound to live in a constant state of emergency, because everyone is a Nazi, everyone is an Arab, everyone hates us, the entire world is against us….  We are abducted by the settlers; they are abducted by Hamas….

If you are a bad person… a strong-arm occupier, you are not my brother, even if you are circumcised, observe the Sabbath, and do mitzvahs.  If your scarf covers every hair on your head for modesty, you give alms and do charity, but what is under your scarf is dedicated to the sanctity of Jewish land, taking precedence over the sanctity of human life, whosever life that is, then you are not my sister.  You might be my enemy.

A good Arab or a righteous gentile will be a brother or sister to me.  A wicked man, even of Jewish descent, is my adversary, and I would stand on the other side of the barricade and fight him to the end.

7.  KAPLAN’S “NEW ZIONISM” (1955) ZIONISM

        (p. 42)   …living in ‘two civilizations.’  For that, the tradition has not prepared us.  Only a movement which dares to face the new realities in the world about us is likely to help us achieve that new style of living.  That is the task of the New Zionism.

        The New Zionism should make it possible for us to see Jewish life steadily and whole.  It should relate the Jewish people, the Jewish religion and the Jewish way of life to Eretz Yisrael as the alpha and omega of Jewish existence.  Eretz Yisrael has to be reclaimed as the only place in the world where Jewish civilization can be perfectly at home.  But also other lands where Jews have taken root have to be rendered capable of harboring that civilization.  The one purpose cannot be achieved without the other.  Should Jewish civilization fail to be at home in Eretz Yisrael, it will disappear everywhere else.  Should it disappear everywhere else, it is bound to give way to some new Levantine civilization in Eretz Yisrael.

(p. 26) All this leads to one inescapable conclusion:  Zionism should henceforth treat the establishment of the State of Israel only as the first indispensable step in the salvaging of the Jewish people and the regeneration of its spirit.  Actually to attain these objectives, Zionism has to be viewed not merely as a cultural and political movement, but also as a religious movement for our day.

8.  HESCHEL’S “ECHO OF ETERNITY” (1967) ZIONISM

       (p. 113)  We are tired of expulsions, of pogroms; we have had enough of extermination camps.  We are tired of apologizing for our existence.  If I should go to Poland or Germany, every stone, every tree would remind me of contempt, hatred, murder, of child-ren killed, of mothers burned alive, of human beings asphyxiated.

        When I go to Israel every stone and every tree is a reminder of hard labor and glory, of prophets and psalmists, of loyalty and holiness.  The Jews go to Israel not only for physical security for themselves and their children; they go to Israel for renewal, for the experience of resurrection.

(p. 224-25)   Well-meaning people used to say that a Jewish state would be an answer to all Jewish questions.  In truth, however, the State of Israel is a challenge to many of our answers.  To be involved in the life of Israel is to be in labor.

What is the meaning of the State of Israel?  Its sheer being is the message.  The life in the land of Israel today is a rehearsal, a test, a challenge to all of us.  Not living in the land, nonparticipa-tion in the drama, is a source of embarrassment.

Israel is a personal challenge, a personal religious issue.  It is a call to every one of us as an individual, a call which one cannot live vicariously.  It is at the same time a message of meaning, a hope for a new appreciation of being human.

The ultimate meaning of the State of Israel must be seen in terms of the vision of the prophets:  the redemption of all [people].  The religious duty of the Jew is to participate in the process of continual redemption, in seeing that justice prevails over power, that awareness of God penetrates human understanding.

shtar

February 16, 2012

shtar gerut – feminine – pdf – for Fred

Green Congregations Power-Point

January 31, 2012

for Shawn of JRF, Stacey and Fletcher of GreenFaith, and anyone else interested –I’m using wordpress as a file-sharing tool to put out my draft of tonight’s webinar….  thanks….    FSD for JRF-GreenFaith 2012 2

 

 


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