Rosh Hashana Prayers--The Musaf Amidah September 2010

SHMA.COM

■ Counting Jews

■ The Sounds of Jews

■ Creating Tehillim

■ Succession: How We Rebuild Jewish Leadership

■ Secular & Jewish Education: Crossing Boundaries

■ Russian Immigrant Culture Makers

■ A Learning “Tish”

■ 40 Years Later: Are We There Yet?

What Jewish conversation would you like to have? Send suggestions for future Sh’ma topics to SBerrin@shma.com.

in Sh’ma

are understandably distant from “an established
Jewish organizational world whose policies of
unquestioning support for Israel all too often
fail to capture the[ir] hearts.” Jews cannot be
asked to discard their deepest values — even
when approaching “family.” Kinship can never
justify xenophobia or tolerate immoral behavior
toward the “other.” Criticism is demanded
when the Jewish state and Jewish people fall
short on these scores, and our Jewish establish-
ment should understand and even encourage
this. The universal ethics Judaism champions
demands no less. As Rav Kook stated in Orot
Hakodesh, “The love for Israel entails a love for
all humankind.”
Nevertheless, this mandate of “love for hu-
mankind” that obligates Jews to be self-critical
when we do not live up to the moral standards
set by our tradition for ourselves and for others,
does not legitimate a stance that has us stand
apart from our people. In an American Jewish
setting marked by freedom and openness,
where traditional modes of authority are con-
stantly and rightfully called into question, how
to inspire our people so that they feel an obli-
gation to live within the powerful Jewish di-
alectics of universalism and particularism,
spirituality and corporeality, is the ongoing chal-
lenge that confronts us as leaders. I am grateful
for the role you play in helping our community
meet these demands and look forward to many
more conversations and joint activities with you
on how to fulfill these mandates.

In respect and friendship, David •••

David, As I read your last letter I could not help but think of Jack Wertheimer’s piece in Commentary this past spring, not because you come to the same conclusions, but because he is animated by many of the same concerns. He, too, fears the lack of communal commitment among Jews and the diminishing connection to Jewish peoplehood. In his view, these are evidenced by a new generation of Jews more likely to channel resources to non-Jewish causes than attend to Jewish needs in the U.S. and Israel. His conclusion is that Jewish social justice organizations (like Repair the World, American Jewish World Service, and Avodah) are the culprits in the disintegration of Jewish peoplehood — diverting precious funds, volunteers, and interest from “Jewish causes,” especially Jewish day schools.

I believe that Wertheimer sets up a false opposition between universalism and particularism,

in which we betray either the Jews or the world. But, for the sake of our discussion, I raise it because I am struck by the assumption of distrust that underlies his analysis of unconventional or untraditional efforts to engage Jews.

The reality is that the Jewish community is going through a paradigm shift. A generation of Jews feels at best alienated by, at worst deeply suspicious of, the communal agenda that many young and unaffiliated Jews see as narrow-minded, exclusivist, and morally inconsistent. But despite a pervasive sense of disaffection, clusters of young Jews are willing to devote their energy toward revitalizing the Jewish community — making Jewish principles and identity relevant once again by building communities and organizations that manifest the best of Jewish values. Through a sheer force of will, driven by creative discontent, the rules of engagement are shifting. You write that you are disquieted by the reality that so many people involved in efforts that challenge the authoritative structures of the Jewish community establishment “seem to lack what [you] feel is a needed sense of familial connection to the Jewish people, and that makes them all too often indifferent to Jewish peoplehood or only critical of the State of Israel.” With that analysis, I agree. These efforts are not perfect. To me, some seem overly simplistic, self-righteous, and occasionally self-indulgent. But I remain optimistic because I also see in these efforts the roots of the next iteration of Jewish life in America — one that is characterized by creativity, open-mindedness, and rigorous engagement.

To be sure, a lot of work must be done to deepen the sense of connection and responsibility that young Jews feel toward the broader Jewish community, Israel, and the world. But rather than look at new efforts with skepticism, we need to help ensure that they provide opportunities for authentic engagement with our precious spiritual, cultural, and intellectual heritage. We need to move a generation of leaders to challenge assumptions and defy expectations — but to do so with humility, a profound sense of responsibility, and the kind of passion that is born of deep love. We need to help shape the conversation around the marriage of the particular and the universal, the spiritual and the corporeal. And, frankly, with you training the next generation of rabbis and communal leaders, we really couldn’t be in better hands to do this.