Thursday, September 10, 2015

A Broken Heart, but an Intact Brain: A Reflection on the Syrian Refugee Crisis 7 September 2015

The image was no less than heart-rending.  A Turkish policemen standing on a beach, at water’s edge.  In the water, at his feet, is drowned child who has washed up against the shore.  We are told that the name of the three-year-old child was Aylan Kurdi.  That he and his family were forced to leave their home in Syria, because of the civil war.  All except the father, Abdullah, drowned when trying to reach the Greek Island of Kos in a small plastic boat.  The Aegean Sea often looks far more benign than it is.  And Kos looms across only about three kilometers of water, within clear sight of the Turkish coast.  It appears to be easily reachable in a small boat.  But for the Kurdi family, and others, the reality has been otherwise.
          To not find the image of Aylan Kurdi, and his story heart-rending, is to be heartless.  The Reform Siddur, Mishkan T’filah, says it succinctly when in the Friday evening prayer it declares of the world around us:  There is evil enough to break the heart, and good enough to exult the soul.  Some days, only the first clause is apparent.  Some days, it seems as if there’s so much evil in the world that we despair of seeing any good.  Our hearts cry out that such a tragedy as a three-year-old child drowning in the sea as a refugee from war, demands a response.
          To many, the only valid response is to open the floodgates for war refugees to reach the havens they seek.  Jews, especially are vocal about this.  We have been busy reminding the world, and one another, about the world’s refusal to accept Jewish refugees from Hitler’s Germany in the 1930’s.  This refusal led directly to their demise in the gas chambers of the Third Reich.  There’s no question that, for Jews in particular, there is a strong imperative to act in some way.
          But that begs the question:  to act how?
          The civil war in Syria began in the year 2011, as part of uprisings in various Arab countries that are referred to as ‘The Arab Spring.’  In several countries, the popular unrest succeeded in toppling authoritarian and totalitarian governments.  In Syria, the government of Bashar Assad dug in and sought to exterminate the uprising.  Assad had the pedigree to respond thus.  His father Hafez Assad, in the late 1970’s, brutally put down an Islamist uprising.
          Perhaps you remember the urgent calls for Western governments to intervene in the blood-letting in Syria.  But none of the Western powers did intervene.  In part, it was because the Western powers were loath to get involved in what would be a messy and dangerous situation.  We’d had enough involvement in wars in the Middle East.  But additionally, there didn’t seem to be a horse worth backing.  As brutal and bloodthirsty as the Assad regime is, the developing opposition – that would have been a number of groups including Al Qaeda and the until-then obscure ISIS – was not a series of players we could back.  In other words, there were only Bad Guys – and worse guys – in the neighbourhood.
          US President Obama and other leaders were very late in calling publicly for Assad to step down or call elections, but it was predictable that he would reject all such calls in any case.  Obama also dismissed the danger of ISIS, in January 2014 referring to them as a “JV Squad,” meaning Junior Varsity.  It’s a reference to a school’s second string team that plays other schools’ second string teams.
          Whilst the US and other Western Powers were content to grind their teeth and ‘tutt tutt’ the issue, ISIS became stronger and more brutal.  They learned to use social media to get out the word about their atrocities.  They apparently calculated that images of executions by beheading and burning alive would sicken most of the world.  But that they also seem to have calculated that the reign of terror would, for some macabre reason, cause recruits to their Islamic army to swarm in from among disaffected Muslim populations around the world.  Finally, reluctantly, as the Syrian and Iraqi Kurds alone began fighting back at ISIS, the West began to support them with air and drone strikes against ISIS.  But that did nothing to still the hands of Assad, who is just as brutal if less open and social media-savvy.
          The result is a tsunami of refugees from Syrian and Iraq:  from Assad and from ISIS.  Turkey has been accepting the refugees for several years, especially since several of the epicenters of the fighting are close to the Turkish border.  But Turkey is not interested in resettling the refugees.  They are left to their own devices, or to the care of international NGO’s or relatives abroad, in the hopes that they will ultimately move on.  Turkey has a reputation as ‘the Sick Man of Europe’ – an interesting appellation given that the vast majority of her landmass is in Asia.  But despite that, Turkey is a large country with a population of over 75 million.  She also has a decent and growing economy with a per capita GDP of about $11,000 and a life expectancy of 75 years.  Not First World, but not one of the world’s failed states either.  Also Turkey is an Islamic country, and the vast majority of the refugees are Muslims.  One would think that the refugees could find shelter in Turkey which, whilst close to the war zones, is not at war.
          But Turkey is not interested in absorbing refugees – especially Kurds.  Kurds already make up between 15 and 25 percent of Turkey’s population, most of them concentrated in the country’s southeast quadrant.  There has been a persistent movement among those Kurds towards seceding from Turkey to join with Syrian and Iraqi Kurds in a greater Kurdistan.  Turks already feel the loss of their once-great empire and are unwilling to cede any more land.
Meanwhile, the northern hemisphere summer is ending.  The camps and slums of Turkey are preparing for a cold, wet winter.  Hundreds of thousands of refugees in Turkey, loath to remain, are on the move.  They are desperately trying to reach Germany and the UK, where warm homes and social benefits await.  And some would say, opportunity to Islamise those countries by their sheer numbers.
The Kurdi family who provided a face on the refugee problem, were awaiting resettlement in Canada.  Abdullah Kurdi has a married sister who has lived in Vancouver for 20 years.  She, and members of her community, were applying to sponsor the Kurdi’s and were providing them financial support to support them in Turkey.  But frustrated with the slow pace of the process, Abdullah Kurdi decided to take the initiative to move the family to Europe.  They set out to cross over to Kos in a plastic boat.  And they met tragedy.
We in the West cannot but grieve at the human tragedy being caused by the Syrian civil war and the rise of ISIS.  One cannot ignore a heart-breaking situation.  And yet, one must keep one’s brain – one’s rational side – intact.  Perhaps our governments could have intervened several years ago.  The Obama Administration clearly erred by pulling out of Iraq on schedule.  It could have been predicted that Iraq would quickly descend into chaos.  And that Assad would take America’s eagerness to quit, as a green light to do whatever necessary to consolidate his power.  And now the world is stuck with powerful images of masses of people driven to move. 

It does not seem an auspicious start to the Jubilee Year, which will begin in three days.  Perhaps miraculous events can only be ushered in by the cataclysmic.  May the world’s inhabitants find peace and succor through the cataclysmic events unfolding.  May we find ways to ameliorate the suffering, whilst at the same time protecting our own shaky democracies and the values that underpin them.  May we all find a path through the upheaval with our humanity intact.  Shabbat shalom, and Shana tova.

Tuesday, September 8, 2015

Jewish Journeys Weekly Newsletter: Rosh Hashanah

Dear Friends,

As always, the week has been hectic as we prepare for Rosh Hashanah.

I've recorded a radio programme on the upcoming holy days, which will air on the Voices of Faith programme on 102.7FM Community Radio in Toowoomba on Sunday evening.  Since many of you will be busy celebrating the first evening of Rosh Hashanah, I will be happy to send you an advance copy of the programme in MP3.  Just send me an personal message with your e-mail address, and I'll send it to you.

We'll have our usual Shabbat evening service Friday, 6.30PM, at the Levy home.  A hot dinner will be served afterward.  As usual, we're asking a donation of $15 per person except for our members.

The Rosh Hashanah Seder will be Sunday evening at 6.00PM, at theQueensland Country Women's Association (QCWA) Hall in Southport.  It is located in the CBD, at the intersection of Young and Garden Streets.  (It is just around the corner from the Southport Community Centre, where we have been meeting for the last year.)  If you are coming, and have not yet let me know, I'm asking you to RSVP right now...we need a reasonably accurate count for shopping tomorrow.  The Seder, including a kosher fish meal, will last until about 9.00PM.  We're asking a donation of $40.

The Rosh Hashanah Seder is an occasion to offer heartfelt blessings for the new year.  If it is unfamiliar to you, that's because it's a Sephardic tradition.  We are doing the Seder instead of the traditional RHS Evening Service.

If you know anybody, Jewish or otherwise who might be interested, you are welcome to invite them...to any programme we do, but particularly to the Rosh Hashanah Seder.  But we ask you to make that invitation immediate and let me know right away how many to expect.

If you're coming by car, please park in the fenced car park in front of the building.  Pull in as far as you can, double-parking - pretend you're a New Yorker! - to make room for as many cars as possible.

The Rosh Hashanah Morning service will be Monday morning at 10.00AM, also at the QCWA Hall.  Wait 'till you hear the shofar!  We have a new star for the Ba'al TekiyahHall of Fame, sure to rock the Ram's Horn...  We're asking a $15 donation, unless you are a member.  There is no need to book in advance for this service.

Remember that this year's Rosh Hashanah is particularly momentous given that it ushers in the Jubilee Year.  Many of us will experience only one Jubilee in our lifetimes.

I'll remind you of the Yom Kippur schedule next week!  In the meantime, hoping to see you on Shabbat and for Rosh Hashanah!

Rabbi Don

Thursday, September 3, 2015

Happy, Joyous and Free; a Reflection for Parashat Ki Tavo, Friday 4 Sptember 2015

As everybody who knows me knows by now, I love to navigate the waters of popular culture.  There is much to enjoy in the literature, music and film that is produced for our entertainment and edification.  There is also much that repels.  Some people immerse themselves in whatever is popular, and get swept along in it.  Some keep completely aloof from it.  I choose to swim in it, sometimes going along with the flow and sometimes swimming against its current.
I have shared with you with reflections from this enterprise.  I think that we all share this tendency to be selective consumers of popular culture.  There are those whose deep religiosity leads them to avoid it altogether.  I don’t have a bone to pick with that, except to reject it and continue to enjoy the arts that surround me.
This enjoyment of the arts is total.  I listen to music incessantly.  Oh, I enjoy quiet moments with no music.  But mostly I drive with the radio on.  And listen to playlists whilst working out in the gym.  During the latter times, I prefer high-energy music of the kind that I don’t normally listen to casually.
I was thinking about this today, as I looked at what insights my colleagues had to offer on the weekly Torah reading.  Rabbi Lord Jonathan Sacks talks about the difference between happiness and joy.  He defines ‘happy,’ represented by the Hebrew word ashrei, as a state of well-being, or wholeness and security.  I have similarly defined it in the past.  Rabbi Sacks points out that happiness is an individual state that one achieves as an individual through a personal, internal quest for happiness.  Another of my favourite authors, Dennis Prager, points out that happiness is a choice and that we are obligated to choose, because the more happy people there are in a given place or in the world as a whole, the more Goodness there is.  Happy people bring Goodness.  Miserable people bring misery.
Joy is a related concept, but an entirely different animal.
Joy includes happiness, but it also includes ecstatic delight.  It includes well-being, but it agitates to make us want to sing out.  It is a state that we cannot be in constantly – it would not even be desirable to be in it constantly! – but which we should be able to achieve at select times.
Rabbi Sacks asserts that joy – represented by the Hebrew word simcha – is the theme of the Book of Deuteronomy.  He shows this by counting the number of times the word or one of its variants, appears in the Torah.  It appears one once in each of the four preceding books of the Torah, but no less than a dozen times in Devarim, Deuteronomy.  Sacks further asserts that joy is a collective quality, achieved in community or at least in the company of another or others.  Happiness is independent.  But joy – collective joy – is the goal of Jewish life.  Deuteronomy, as I’ve pointed out, is Moses’ final instruction to the people before they cross over the Jordan to take possession of Eretz Yisrael.
Specifically, in this week’s Torah portion, the people Israel are commanded to bring forth to the Kohen the first fruits of the produce of the land they are about to enter and possess.  And they are to rejoice in all the goodness that Hashem has given them.  The commandment to rejoice reflects that they are obligated to look beyond the distractions of everyday life and recognise the abundance, with which G-d will bless them.  And react with joy.
In the gym my workout music varies, depending upon my mood and my energy level.  Like many of you, I use my mobile phone as a music player in the gym – in my case an iPhone.  My phone has enough memory to hold my entire music collection, so I have lots of tunes to choose from every time I visit the gym.
Just the other day, I was working out to the music of my fellow Miamian Gloria Estefan.  The Cuban-born Estefan is one of my favourite female pop singers.  Her voice is incredibly clear, her tonality accurate to a degree that few artists can muster.  Whilst the moods of her songs vary, she specialises in high-energy songs.  There’s far more to her, though; she and her husband. Emilio Estefan have been involved in many good works.  They have spread much goodness in the community through their works and largesse.
So I was in the gym on the strider, jammin’ to Gloria Estefan’s album Gloria!  And the song I Just Wanna be Happy came on.  It is one of my favourites, but I only let it run during my workout if I am feeling really energetic. The tagline of the song, revealing its message, is:  I just wanna be Happy, Joyous, and Free! 
I was thinking about it this morning as I read Rabbi Sacks on Ki Tavo.  Sacks points out that happiness should to infuse our inner lives.  And joy should characterise our communal life.  And he doesn’t mention freedom in this week’s drash, but that is a theme that runs through his writings generally.  Freedom is G-d’s most magnificent gift to us.  It is freedom that we celebrate when we sit down to our Passover Seders.  The transition from slavery to freedom, and the possibilities that opens, is the very basis of Jewish life.  And how do we achieve freedom?  When individual happy people join together in joy.  And then they become free.
So I went to my old friend, Wikipedia.  And I found out that Gloria Estefan’s song, I Just Wanna be Happy was written by none other than Lawrence Dermer.  Well, that’s a familiar name!  The current ambassador of Israel to the United States is Ron Dermer, who is from my hometown, Miami Beach.  I looked up Lawrence Dermer.  I couldn’t find a connection with the family of Jay and Ron Dermer, but I did find that Lawrence, a frequent musical collaborator with Gloria Estefan, is cantor at Temple Beth-El of Boca Raton!  So what I’m trying to say here is…when Gloria Estefan sings that she just wants to be happy, joyous and free, it was a Jew who is learned in and infused with the spirit of Judaism, who put those words in her mouth.  Well…waddaya think of that??!

Would that Happy, Joyous, and Free be our constant approach to Jewish life.  Each one of us has an individual quest to achieve happiness.  We come together in a spirit of joy.  And thus we have the tools to achieve true freedom.  What a worthy goal!  It contrasts so sharply with the misery that regrettably infuses so much of Jewish life, here and elsewhere.  May we, in our communities, find ourselves able to transcend this misery and infuse our lives with happiness and joy.  Shabbat shalom.

Wednesday, September 2, 2015

Jewish Journeys Weekly Newsletter and Thought of the Week

Dear Friends,

Shabbat is coming!  I look forward to seeing you this week as follows:

-          Friday night at the Levy home, 6.30PM, followed by a provided hot dinner.

-          Saturday evening at the Levy home, 5.00PM:  Havdallah, followed by a provided hot dinner, followed by an enjoyable film (Frisco Kid starring Gene Wilder and Harrison Ford), followed by Selichot prayers.
(Reminder:  No Shabbat morning program; see full schedule below.)

-          In both cases, we ask for a donation of $15 for each adult attending.  If you have become a member, we of course want you to attend, with your family members and guests, without any additional donation.
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Here again is the schedule for theis month and early October; please mark your calendars accordingly and feel free to share this information with people you know who would like to celebrate the festivals but don't know where to go:

Friday 4 September Shabbat evening service and dinner, 6.30PM, Levy home

Saturday, 5 September Havdallah, dinner, movie (The Frisco Kid) and Selichot service, 5.00PM, Levy home (Note:  no Shabbat morning service this week)

Friday, 11 September Shabbat evening service and dinner, 6.30PM, Levy home

(Note:  no Shabbat morning service on Saturday, 12 September)

Sunday, 13 September Rosh Hashanah Seder and dinner, 6.00PM, QCWA Hall Southport.  BOOKINGS A MUST FOR THIS EVENT.

Monday, 14 September Rosh Hashanah Morning service, 10.00AM, QCWA Hall Southport

Friday, 18 September Shabbat evening service and dinner, 6.30PM, Levy home

(Note:  no Shabbat morning service Saturday, 19 September)

Tuesday, 22 September Yom Kippur evening service, 7.00PM, QCWA Hall, Southport

Wednesday, 23 September Yom Kippur afternoon/memorial/closing service, starts 2.00PM, QCWA Hall, Southport.  Break-the-fast, after conclusion of services, Levy home. (BOOKINGS A MUST FOR BREAK-THE-FAST.)

Friday, 25 September Shabbat evening service and dinner, 6.30PM, Levy home

(Note:  no Shabbt morning service Saturday, 26 September)

Sunday, 27 September Sukkot evening service and dinner, 6.00PM, Paul Corias' home

Friday, 2 October Shabbat evening service and dinner, 6.30PM, location TBA

(Note:  no Shabbat morning service Saturday 3 October)

Sunday, 4 October Shmini Atzeret/Simchat Torah evening service, 6.00PM, Paul Corias' home

In other words, there are extra services during September and October for the various Holy days...and Saturdya morning Shabbat services are cancelled in September and through the first Saturday in October.  After 4 October, the schedule will return to normal.
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Let's return to our series of Weekly Thoughts based on the teachings of the Chafetz Chaim, Rabbi Israel Meir Kagan who is considered the foremost Jewish authority ever to write and expound on the Laws of Shemirat Lashon:  permitted and prohibited speech.  As you know by now, these laws forbid conveying any derogatory information to one person about a third person, except in extremely limited circumstances.  This includes even if the derogatory information is certifiably true!  Our tradition refers to this kind of communication as Lashon Hara (evil speak) or Rechilut (Gossip).  Very rare is the person who does not fall for the temptation to engage in these sins; therefore, they are worth discussing over and over and over.  We all need to be aware of the problem, understand WHY it's a problem, and be ready to encourage and uplift one another as we endeavour to rid our communities of the practice.

Therefore, this week I would like to address one's responsibility to not allow another person to use you as a sounding board for Lashon Hara.  Time after time, people tell me that So-and-so told them Such-and-such about a second So-and-so.  And I'll ask them:  "Did you tell (this first) So-and-so that it is wrong to repeat such information and that they should cease the practice?"  And usually, the answer is "No."  And the reason varies.  Sometime, the received of the information just got caught up in the moment and wanted to hear the gossip.  Sometimes, they were too timid to speak up.  But in either case, they were not thinking clearly.  Because had they been, they would have realised that allowing someone to gossip unchallenged is simply an invitation for the gossip to continue.
The Chofets Chayim therefor instructs us that it is not enough to hear the Lashon Hara and then try to put it out of your mind.  Rather, it is iportant to challenge the conveyer about what they're doing and wy it is wrong.  This correction need not - actually SHOULD not - be delivered in a spirit of 'gotcha' or self-righeousness.  We all know how easy it is to succumb to this pitfall because we all HAVE.  We should correct one another in a spirit of love and concern.  But we should correct one another.  Because that's how we help one another to live In The Image of G-d.  Something to think about...

I pray that everybody is well and having a great week and look forward to seeing you on Shabbat and beyond!

Rabbi Don

Thursday, August 27, 2015

Who Must Marry Whom: A Reflection on Parashat Ki Tetzei, Saturday 29 August 2015

Back at the beginning of the winter, peoples’ profile pictures on Facebook began showing up with a horizontal rainbow of coloured stripes superimposed over the picture.  The first time I saw it, I did a double take, but a moment later I realized the point.  It was a celebration of the US Supreme Court’s decision, announced on 26 June of this year.  Things that happen in the USA have a way of reverberating across the world, reflecting the country’s size and overall wealth.  Not to mention the power of her entertainment industry.  That’s why the rainbow wash instantly began appearing over the profile pictures of people who had no obvious connection to the USA.  Because the quest for Marriage Equality, as it’s called, has been front-and-centre for a number of years in the USA, it has become a top hot-button issue in the rest of the Western World including here.  The Supreme Court’s decision in Obergefell v Hodges serves as an inspiration in other countries.  Including here in Australia where the number of rallies supporting Marriage Equality has increased.  The ruling coalition has been under a lot of pressure to pass a law changing the definition of marriage to include individuals of the same sex.  Prime Minister Abbott has decided to put it to the electorate in a plebiscite in the near future.
          The debate on the subject has been interesting, to say the least.  The question is framed as the Right to Marry the One Whom One Loves.  The premise is that gay and lesbian people are born that way.  This may well be so, although proof still eludes us.  But since Everybody Knows it’s so, then limiting marriage to two people of opposite sexes, in effect creates an inequality – making whole classes of people unable to marry.  So, out of a sense of fairness, there has been a groundswell of straight people, advocating for the rights of homosexual people to marry.  And celebrating the US Supreme Court’s landmark decision.
          The decision’s detractors often appear quite stodgy.  Since we’re talking about an equality issue, how can someone not want equality for all?  It is often pointed out that there are plenty of other legal limitations as to who one can marry.  For example, one cannot marry one’s sibling.  Or one’s parent.  Or more than one.  A valid argument against the redefining of marriage to include two people of the same sex, often cautions that the action will ultimately lead to the aforementioned becoming legal.  Those who have been advocating for same-sex marriage tend to dismiss this argument.  But I think it’s valid.  If the basis of the right of two people of the same sex to marry is that the state cannot tell someone who they can’t love, then that opens the door to all kinds of changes.  People love their animals.  Why limit marriage to another homo sapiens?
          The marriage argument in our time, focuses on the right to marry, and asserts that an individual has the right to choose one’s marriage partner.  But the Torah, in this week’s reading, frames the question differently.  It tells us whom one must marry.  Three examples are given, each of which is very problematic to contemporary ears because they are very far outside our sensibilitiesBut even if the cases of required marriage are no longer operative, from them we can learn important lessons regarding Hashem’s Mercy and Concern for our well-being.
          Our reading, Parashat Ki Tetzei, opens with the case of the women who is a captive in war.  We know that rampaging armies often rape their way across enemy country.  From the Torah we learn that this was a reality even in the ancient world.  What causes it?  Probably a combination of factors.  But it is clearly odious.  And the antidote?  If an Israelite soldier wishes to ‘have his way’ with a captive girl, then he must marry her.  The man’s responsibilities toward the enemy woman are the same as if she were of his own people.  If he ultimately decides that he doesn’t want to remain married, he can divorce her under the same conditions that a man may divorce any wife.  He cannot sell her as a slave but must free her.
          It’s easy to dismiss this whole scenario and ask why the Torah doesn’t simply forbid the Israelite soldier from touching an enemy woman.  I can’t answer the question.  But I can see how, if the victorious soldier faces the requirement of taking a captive enemy woman as a wife in every respect, this would serve as a strong constraint to his drive to possess such a woman.  And it would serve as a strong protection for the woman thus taken in marriage.
          The second case involves the Israelite woman taken by force.  There are certain tests of the credibility of the woman’s claim that she was unwilling.  If by these tests the woman was ‘shown’ to have contributed to the act through her behavior, then the man must marry her.  And then, he can never divorce her.
          This, too is easy to dismiss because it goes against so many principles that are seldom disputed today.  For example, that of ‘blaming the victim.’  And it would seem that the removal of the option of divorce down the line, is imposing a liability on the woman, not the man.  So if a woman gets raped by a man after inadvertently wandering into his field, she’s then sentenced to be married to him for life?  And of course, this sounds harsh and sexist as it should, to our ears.
          But look at it another way.  If a man takes a woman under circumstances where there is some sense that she walked into it with eyes open, but under circumstances which defied social conventions, then his responsibility to the woman is for life.  There’s no out for him.  In this way, we can see this law, not as a liability placed against a woman, but as a protection for her.
          The third case.  If a man dies before his wife could have a child, the man’s brother is obligated to marry the widow to produce a child in his dead brother’s name.  If he does not want to perform this duty, he must perform a ritual calculated to show the entire community that he is a slacker.  It is easy to dismiss this law as well.  But it is important to see this a protection for the women – not an onus.  In order to see this, we must take the Torah in the context of its time.
          My point in highlighting these three practices is not to advocate that we return to them.  I don’t hear anybody, not the most traditional, advocating for the forced marriage of war captives, rape victims, or childless widows.  I only wish to point to Hashem’s meta-message that marriage, and who should marry whom, is a matter of responsibility…as well as choice.  There are those whom one is allowed to marry, and that list appears elsewhere, in Parashat Acharei Mot, in the 18th chapter of Leviticus.  And then there are those whom one is compelled to marry, based on circumstance or, sometimes based on one’s behaviour.
          In our age, we tend to see marriage as a right but not a responsibility.  Gay and lesbian people should not be denied the right to marry based on their sexual orientation.  By asserting their right to marry, they avail themselves of certain legal advantages that the state grants couples in order to encourage marriage.  But why should the state have anything at all to do with marriage?  Because marriage adds to the stability of families.  It protects women and, especially, children.  That the state recognises the status of a bona fide or, as it is called in the USA, a common law husband or wife, tells of this.  Marriage between a man and a woman who create a home and have children is valid, even without a licence to prove it.  The state uses the issuing of marriage licences, and the recognition of responsibilities even in the absence of a licence, as a tool for creating domestic security.

          For the record, I’m not an advocate of same-sex marriage.  But that’s not because I don’t want homosexual people to be able to enjoy a life in the company of the one they’ve chosen to love.  It’s because a marriage licence is not intended to be an expression of love.  Rather, it’s an instrument of responsibility.  Why should the state care who loves whom?  It doesn’t.  But the state does have a responsibility to protect the most vulnerable in society.  And the whole debate over same-sex marriage has, unfortunately, turned us away from that principle.  The Torah propounds this principle.  Today we tend to ignore it.  Shabbat shalom.

G-d’s Lost and Found: A Reflection for Parashat Ki Tetzei, Friday 28 August 2015

Everybody’s heard of the institution called a Lost and Found.  Wherever you might be, there is usually a designated place where you should go if you find some item that someone has lost.  Perhaps carelessly dropped in a public place.  A shopping mall, an airport, a workplace, whatever.  If it’s an item of particular value, the loss of which could especially harm the loser, one sometimes turns it in to the police.  For example, someone’s wallet, with important identification and credit cards, that sort of thing.  The important principle is that you want to turn it over to a place where the one who lost it will most likely be reunited with it.
          Likewise, if you suddenly notice something missing from your person, you first retrace your most recent steps.  And then, you find the local Lost and Found.  And failing that, you check with the police.  Because, whilst there obviously are malefactors among us, people who would steal outright or simply not turn in something of value that they found, that does not describe most people.  Most folks are reasonably good people.  If they found someone’s wallet on the floor of, say, a shopping mall, they would take reasonable steps to make it possible for the wallet’s owner to reclaim it.
          Almost everybody has had such an experience.  Either of losing an item and being re-united with it thanks to someone’s kindness.  Or of finding an item and going out of their way to find its owner.  Many of us have been on both sides of such transactions.
          When we are on the giving or receiving end of such actions, we tend to think of it as an act of kindness.  If we have been re-united with our lost possession, we want to shower the finder with expressions of gratitude.  If we’re on the other side of the transaction, we see the other’s expression of gratitude as sufficient payment for our act.  But underlying the entire business is the sense that goodness requires a person finding an object to take reasonable steps to find its owner.  And we find that principle reflected in this week’s Torah reading, Ki Tetzei.  And the Divine sense of Lost and Found goes far beyond what most of us would consider to be reasonable measures to restore our neighbour’s goods to him.
          As the 22nd chapter of Deuteronomy opens, we find the dictum that we will restore our neighbour’s goods to him.  But if he is away or can’t be found, we are to take his item into our own home and hold it until her returns or can be found.  So far, so good.  But that extends to the case where he has lost his livestock or one of his working animals.  So you see your neighbour’s bovine, or sheep, or goat, or donkey out wandering around freely, and you know he is away.  If so, you are obliged to take it in, with your own livestock and care for it until your neighbor returns.  Implied is that you must feed and groom it, assist with the birth of its young and call a veterinarian in if needed.  That’s why the Torah specifically tells us that, in such a circumstance, it is forbidden to ‘hide yourself from them.’  It would be all-too-human to pretend that one didn’t see the wandering animal.  Let someone else take it in!  But we’re forbidden to do that.
          Just as an aside, do you think that requires that we take in one’s lost dog or other pet?  No, I don’t think so.  It would definitely be a Good Deed to do so, and our neighbour is likely to shower us with gratitude in such a case.  But I wouldn’t include a household pet in this case.  It isn’t the same as an income-producing animal.  And please don’t accuse me of not being an animal lover!  I love animals as much as the next person…in the next person’s house!
          But the law goes even farther.  If one see’s one’s neighbour’s donkey or ox falling on the road, one is required to take positive steps to save the animal and restore it to one’s neighbour.  So even to the point of taking what we might consider extraordinary steps to restore one’s neighbour’s property…it is an obligation.  Surely these laws assumed that there was no such thing as insurance that could be purchased to cover one’s animals.  Or a Centrelink office (social welfare agency for those not in Australia) to turn to if you lost your means of economic survival.  The Torah’s remedy for such social ills is not the creation of an agency to anonymously hand out public monies.  Rather, it is the concept that I AM my Brother’s Keeper.
          My point is not to cast aspersions on the safety net provided by the Welfare State, and suggest that we go back to the organisation of society prescribed in the Torah.  But sometimes the existence of the Welfare State clouds the reality of our personal responsibility to act positively to help our neighbour.  And perhaps an additional criticism of the Welfare State – its programmes often seem structured to enable people to develop dependence and feed it.  Not to get people on their feet and help them return to productivity.

          That – to assist our neighbour to return to productivity – is the point of these, the Torah’s laws of Lost and Found.  Even if it was our neighbour’s carelessness that resulted in him losing a valued object.  Or which resulted in his livestock wandering loose around town.  It is still our obligation to help him.  The principle being, a person’s livelihood is their dignity…and their survival.  When we keep that in mind, then it becomes more than just an act of kindness to restore our neighbour to his possessions.  We can begin to understand Hashem’s prescription that we go even beyond what the most generous might be willing to go.  Shabbat shalom.  

Wednesday, August 26, 2015

Letter Announcing High Holy Days Schedule and Intent


27 August 2015

Dear Friends,

The High Holy Days are fast approaching.  But this isn’t just any High Holy Days.  Rosh Hashanah always marks the beginning of the next year from the world’s creation, whose anniversary we consider to be on Rosh Hashanah.  But this Rosh Hashanah concludes the Shemitah year and marks the commencement of not just a New Year but the Jubilee Year.  For most of us, this is a once in a lifetime opportunity; we invite you to join us to observe this momentous period of celebration. 

Every fiftieth year is the Yuvel, the Jubilee, when the Written Torah demands of us that all servants be manumitted, debts forgiven, and all property revert back to its original owner.  Much of this is not applicable in our day as reflecting the disappearance of tribal lines and indentured servitude, and borrowing practice (the Prosbul) that circumvents the remission of debts.  But one aspect of the Jubilee is still applicable:  Each one will return to his heritage and to his family. (Leviticus 25:10) The first ten days of every year – the days that begin with Rosh Hashanah and end with Yom Kippur, known as the Ten Days of Repentance – are to be dedicated to returning to one’s heritage and family.  In the Jubilee Year, the entire year is so dedicated.

And many in the Jewish world believe most sincerely that this isn’t any Jubilee.  Counting the years of our calendar and observing the world around us, there is a growing sense that Hevlei Mashiach – the dawning of the time of our Redemption – is upon us.  This adds further to the urgency of using our time wisely to prepare our hearts for whatever the future holds in store.

Torah is often referred to as a precious heritage and indeed it is.  Torah informs us about virtually every aspect of life:  from civil law and relations between a man and his neighbor, as well as relations within the family.  In the Torah’s worldview, it all hinges on family. The family is the basic unit for creating a life in the Image of G-d.  This does not exclude those whose families represent a mix of traditions; G-d created all of humanity in His Image, and we are therefore all responsible for living in the Image of G-d.

Sadly, today the family with an internal dynamic that is healthy and constructive is more the exception than the rule.  Equally sadly, relations in our hyper-extended family – Am Yisrael, the People Israel – mirrors this dysfunction.  Each one of us can tell our own story about how this dysfunction has hurt him or her directly.

I challenge each and every one of you, therefore, to make the repair of our relations – within the nuclear family, the extended family, and the hyper-extended family that is the People Israel – the focus of your energies in the year that will begin with the sunset on Sunday, 13 September.  Attend services for Rosh Hashanah – there are a number of alternative possibilities in our area – and hear the jarring notes of the Shofar.  And let those jarring sounds, envelope you in disquiet – so that you will see the imperative of reclaiming our heritage and our family and drawing closer to G-d.  Experience anew the rituals, but more importantly let those rituals carry you into a sense of kavvanah, of intentional action – that will make you an active force for healing and reconciliation in all your circles of relationship in the coming year.
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Synagogues and other religious organisations in our community have already promulgated – or will shortly promulgate – their High Holy Day programmes.  Jewish Journeys is an educational outreach organization welcoming all Jews and those who seek a closer relationship with G-d through Judaism.  We extend our warm invitation to you for the following available options of your choice.

ROSH HASHANAH

First Evening              Sunday 13 September, 6.00PM                      Rosh Hashanah Seder:  full kosher
dinner and blessings for the New              Year in the Sephardic/Mizrachi                 tradition. 
                                                                                                            $40 per person suggested donation

First Day                     Monday, 14 September, 10.00AM                 Torah and Shofar Service.
$15 per person suggested                           donation.

YOM KIPPUR

Evening                       Tuesday, 22 September, 7.00PM                   Kol Nidrei Service. 
$15 per person suggested                           donation.

Afternoon                    Wednesday, 23 September, 2.00PM              Afternoon/Memorial/Closing                                                                                                                     Services.
                                                                                                            $15 per person suggested                                                                                                                           donation.

All the above will take place at the Queensland Country Women’s Association Hall, at the corner of Garden Street and Young Street, Southport.  There are limited free car parks available in front of the building.  Additional car parks are available at the Council lot one block west, or in the Australia Fair garage.  At the conclusion of the Yom Kippur afternoon sequence, there will be a kosher break-the-fast at the Levy home, in Southport about ten minutes from the QCWA Hall.  Directions will be available at the service.  $18 per person suggested donation.  Bookings are essential only for the Rosh Hashanah Seder and the Break-the-fast, to assist us in planning for the quantities of food.  For all other services, you are welcome to simply drop in.  For bookings or additional information, please contact Rabbi Levy at rabbidon@jewishjourneys.com.au or 0448 691 994.

With only best wishes for yontef renewal and inspiration, I am…

Yours truly,



Rabbi Don Levy