Temple Torat Yisrael

 
"If your brother falls low, and his hand falters beside you, then you shall strengthen him--sojourner or resident--and he will live with you." (Leviticus 25:35)


This past Wednesday, I attended the fourth annual Interfaith Coalition to Reduce Poverty Conference.  Each year at this conference, we receive the most up-to-date statistics available on Rhode Island's poor:  adults and children.  We also are given the opportunity to learn from experts in the field of fighting poverty in order to make more effective our own state-wide efforts.

This year's topice was:  Why Are People Poor?  The Systemic Nature of Poverty in Rhode Island. A panel of three leaders in the fight against poverty on the national level spoke:  Reverend Peg Chemberlin, Immediate Past President of the National Council of Churches, Rabbi Steve Gutow, President and CEO of The Jewish Council for Public Affairs and Imam Mohamed Magid, President of the Islamic Society of North America.  Reverend Chemberlin's presentation included encouragement to act despite the prevalence and the momentum poverty has gained:  "Pick something and do it.  Don't be overwhelmed.  Have a work plan."  

I learned Torah from Imam Magid:  He taught a midrash from the Muslim tradition in which a poor man comes to Abraham.  Abraham asks the man, "Do you believe in God?"  And the man responds, "no."  "In that case," answers Abraham, "I cannot feed you."  The man turns away and God says to Abraham:  "I've fed that man for forty years even though he does not believe in Me.  I send him to you for one meal and you turn him away?"  Abraham ran after the man, apologized and invited him to a meal.  The poor man turns to Abraham: "You say God sent you to run after me to apologize to me and to feed me?  That is a good God.  I will believe in such a God."    Imam Magid challenges us:  "If you want to say you believe in God, show me what you have done to take care of God's creation!"


Rabbi Gutow shared with us the shocking trend that poverty is decreasing in the developing world and increasing in the developed world. In other words, it is in the societies with the greatest resources that the numbers of those living in poverty is increasing.  Rabbi Gutow concluded:  "The world will be a better place if we do this work.  The world will be a worse place if we don't do this work."

I am sickened by the realities of poverty right under our noses here in Rhode Island:  In 2010, there were 142,000 Rhode Islanders (14% of the population) living in poverty.  The poverty level is defined as around $11,000 of income per year for a single individual and approximately $18,000 dollars of income per year for a single parent and two children.  Of those living in poverty, 43% were living in extreme poverty . . . which means people living on an income less than half of the poverty level figures above.  In 2010, there were 42,221 children in Rhode Island (19% of our State's children) living in poverty.

This week's Torah reading, all the force of our tradition, God's expectations of us, all compel us to do more than read about the poor.  We cannot click our tongues and make compassionate noises.  We must all act.  I invite you to contact me if you are ready to move beyond heartfelt compassion to action. 

In the meantime, here are two opportunities for involvement:
Join the Interfaith Advocacy Project and become a Legislative Ambassador.  You will be trained to be an effective advocate, you will learn about Rhode Island's legislative and budget processes and about poverty-related issues being considered in the current legislative session.  Contact Reverend Donald Anderson, Executive Minister of the Rhode Island State Council of Churches if you have the time and the communication skills to take on this kind of role. 

Sign a petition.  The federal government is seriously considering cutting funding for SNAP, the newest food stamp program for families.  This is happening at a time when more and more vulnerable citizens are losing their food security (literally not knowing where there next meal is coming from).  A third grader recently told her teacher that she did not have breakfast one schoolday morning because "it wasn't my turn."  Please follow this link and add your name to mine:  www.bread.org/snapworks.
 
 

Not much makes me apoplectic.  I value the spectrum of beliefs, opinions, world-views that reflect the diversity of the human experience.  I do not expect . . . indeed would not want . . . everyone to be like me. (One of me is enough!)  
     I'm a rabbi, I've got some very strong convictions and commitments.  One of them is that God created humanity with free will, with curiosity, intelligence and the capacity to aspire . . . and that God expects us to use these gifts.  
    When people say they are speaking in the name of religion and condemn the curiosity, intelligence and capacity to aspire of any other human being, I get angry.  When people say they are speaking in the name of religion and incite others to verbal and/or physical violence, I get angry.
     I'm a rabbi.  Obviously, I don't agree with Jessica Ahlquist that God does not exist.  On the other hand, the voices that have been raised against her in the name of religion have now convinced this young woman that the world of faith is a world she would never, ever want to explore.  Hence my apoplexy.

I am grateful to my good friend and colleague, Reverend Donald Anderson, Executive Minister of the Rhode Island State Council of Churches, for creating a platform for a wide spectrum of real religious leaders in our state to raise our voices in an interfaith harmony of tolerance, mutual respect and civility . . . in faith.

I share with you, below, my statement at our January 24th press conference.  If you are interested in reading the statements of others at that press conference, click here.
I am Rabbi Amy Levin of Temple Torat Yisrael, here in Cranston.  I also serve as the Vice-President of the Rhode Island Board of Rabbis.
     When Jessica's concerns about the prayer banner in the Cranston West High School auditorium were being discussed about a year and a half ago, i held a discussion with members of my congregation who grew up in Cranston and attended Cranston West in the1960s.  I asked them how they had felt as Jewish students sitting in the auditorium with the prayer banner on the walls.  They told me that they felt uncomfortable, that their parents felt uncomfortable with the prominently-displayed school prayer in the room in which the school assembled.  They told me that in the 1960s, their parents were afraid to speak about against the presence of that school prayer.  Fifty years later, Jessica  has given public voice to the discomfort of generations of students who came her.  She has voiced concerns that those parents were hesitant to raise fifty years ago.  She has been subjected to the treatment that others feared to bring upon themselves.
     For all that a religious declaration addressed to Our Father in Heaven does not belong on the walls of a public high school, I would suggest that anyone who has internalized the values expressed in that prayer would never verbally or physically attack or threaten to attack a person who does not identify with a statement addressed to God.  Walking the talk of that Cranston West prayer banner means discourse with mutual respect and honor for every human being created by God.
     As one of the clergy assembled today, I  have come to reassure every person of faith in our State that taking down this banner can never pose a threat to anyone's faith.  Your faith goes with you wherever you go . . . Faith needs no banner to live in our hearts.

 
 
Parashat Lekh L'kha                         Torah Reading:  Genesis  12:1-17:27

In this week's parashah/Torah reading, God renames two people:  Abram becomes Abraham and his wife Sarai is renamed Sarah.  This act of renaming expresses the reality of a deeper relationship between God and these two people.  What profound shift is marked by these renamings?

[Breishit/Genesis 17:1-4]  When Abram was ninety-nine years old, the Lord appeared to Abram and said to him:  I am El-Shaddai.  Walk in My ways and be blameless.  I will establish My covenant between Me and you, and I will make you exceedingly numerous.  Abram threw himself on his face; and God spoke to him further, "As for Me, this is My covenant with you:  You shall be the father of a multitude of nations."

Abram and Sarai were wanderers . . . geographically and spiritually.  With the establishment of the covenant [brit] with God, they now have both a geographic and a spiritual home in the Land of Canaan and in the God called El-Shaddai (one of dozens of names of God that appear in the Torah].  They are profoundly changed and God's act of renaming them marks the moment that changes their personal life journeys and human history.

I am not on expert on pagan religion, but it occurs to me that in establishing this covenant with Abraham, Sarah and their offspring, God has blessed humanity with unprecedented respect.  In the pagan world, there is no covenant.  Human beings placate the gods of their imaginings, hoping that gifts, offerings, actions might avert anger or might spare humans from the pagan equivalent of a drive-by-shooting in which humans suffer because they are in the way as pagan gods fight it out amongst themselves. 

But the God of Abraham and Sarah establishes a partnership . . . offers values and goals to be shared, offers eternal commitment and infinite potential.  It behooves us to remember that Abraham and Sarah are the progenitors of "a multitude of nations," that we share the blessings of this brit we all those who acknowledge and worship the one God:  El-Shaddai, Adonay, Elohim, these are all names of the God we cherish and share with the other monotheistic faiths of the world.  The brit that will be forged at Sinai between God and Israel will be the particularistic covenant that establishes Judaism for all time, but here, in Genesis, this first brit with Abraham and Sarah, expressed through the changes of their names, casts a wider net.

Let us pray for the time when all those who share the blessings of this covenant with us -- Jews, Christians and Moslems -- all descendants of Abraham and Sarah -- will be ready to embrace as siblings.
 
 
Parashat Noah                         Torah Reading:  Genesis  6:9-11:32

Our congregation follows the practice of trienniel Torah reading.  This is an ancient practice established first in the land of Israel in which the entire Torah is read over the course of three years instead of one.  In the system we follow, each full Torah portion (as cited above) is divided into thirds.  Each year we read a designated third . . . one year we read the first third of each parasha, the next year we read the second third, and so on.  This year we are reading the last third of each parasha.

I particularly enjoy the last third of this week's parasha, Noah, because there is a passage there whose message I treasure:  We read the story of the tower of Babel . . . you may remember this story from your own days of Sunday school:  all the people of the earth gather together to build a tower to reach the heavens.  God destroys the tower, disperses the people and infuses these dispersed people with different languages. 

What do I love about this story?  Well, different languages imply different cultures, different thought patterns, different approaches to life.  I see in this story God's insistence on and value of diversity.  The God of Israel is not interested in all of us thinking alike or seeing the world from the same vantage point.  Were we all cookie-cutter replications of each other we would miss the intricate nuances of both God's created world and the infinite capacities of intelligence and creativity of the human soul. 

May this be a Shabbat during which we come together as a community to celebrate our God-inspired blessing of diversity.