January 18, 2008

By Rabbi Robert H. Loewy

A little boy came home from religious school one Sunday and his dutiful parents asked him what he learned. With great excitement he told them about the story of Moses and the Israelites and their escape from Egypt. “It seems,” he said, “that the Egyptians launched a direct assault upon the Israelites with tanks, troops and artillery, as the Israelites tried to flee Egypt. The Jews counter-attacked with swarming aircraft and cluster bombs. They then used huge amphibious vehicles to cross the Red Sea and blew them up as the Egyptians pursued, drowning the enemy in the sea.”

Upon hearing this version of history, they suspiciously asked if that is really what the teacher taught? The child hung his head and took a deep breath and responded: “Not really! But if I told you what she really said, you would never believe it!”

This is the week that as part of our regular cycle of Torah reading we review the incredible story of the exodus from Egypt, including the final plague on the first born, Pharaoh’s decision to relent and then his change of heart, resulting in his pursuit of the Israelites into the parted Sea and their demise in the waters. We have been recounting this story for thousands of years, not only once a year in its regular sequence and again at Passover, but three times a day in our worship service. When we sing “Mi Chamocha-Who is like You O God,” this comes from the climax of the tale as we exult over our victory.

Why is it that we repeat this particular story continuously and in a variety of times and occasions? First is in order to remember our history. While we are comfortable and prosperous in our current situation, it was not always thus. Recalling history provides us  the opportunity to appreciate where we are today and not take our status of freedom for granted.

Additionally, this episode is embedded with a variety of values and teachings basic to our religious tradition. When Moses challenges Pharaoh, this is the imperative to speak truth to power, the idea that we cannot be silent in the face of injustice. The whole story is premised upon faith with God. It is that faith which serves as an underpinning for  our ancestors. And clearly one of the most prominent messages is that no person should be a slave; no person should be oppressed. It is not a coincidence that one of the most repeated phrases in the Torah is the idea that we should not oppress the stranger, for once we were strangers in the land of Egypt. Whether we have suffered in our day or not, we identify with all who oppressed based on a reinforced memory through our stories.

One feature about this particular story as opposed to others is that at the end we win! There are all too many tales which describe our oppression, inquisition, expulsion and death. With the defeat of the Egyptians, we celebrate and feel good about who we are and what we have accomplished with God’s help.

And there are heroes galore to admire: It starts with the famous trio of Moses, Aaron and Miriam. These are the siblings who guaranteed the survival first of Moses from birth and then the Jewish people. Not as well known is Nachshon ben Aminadab of the tribe of Judah. When God directs Moses to tell the people to march into the sea, there is serious hesitation as one might expect. It was Nachshon who literally and faithfully took the plunge into the waters. Only after his brave act did the waters part. We all need heroes worthy of emulation.

By retelling the tale of the exodus from Egypt, we provide hope for the future. Initially our plight seemed overwhelming, but we prevailed. Theologically, we speak of redemption. Once we were slaves and then we were free. Yet, we know that the story is not complete, we are still completing it. We look forward to ultimate redemption, which we equate with freedom, redemption for us and all people.

Indeed, we are blessed with a tradition, rich in stories. Each community has its stories, its foundation myths, whether based in fact or legend, which play a similar role for them and their journey.

I experienced another such story recently, by viewing the film, “The Great Debaters.” Starring and directed by Denzel Washington, it is a drama based on the true story of Melvin B. Tolson, a professor at all black Wiley College in Marshall, Texas in 1935. He inspired his students to form a debate team, which in the film went on to challenge and triumph over Harvard, a black school over a white. It was one small step on the road to dignity and freedom for African Americans, a road that included the obstacles of bigotry, oppression, attacks and discrimination. It is a fictionalized version of a real event. In truth the team did defeat the reigning national debate champs, the University of Southern California, not Harvard, but they did not officially defeat them, since at the time they were not recognized as a real team. Blacks were not included until after World War II. However, actual people were depicted. One in particular was James Farmer Jr., who later went on to head CORE, the Congress of Racial Equality. I distinctly remember his role in the Civil Rights Movement and hearing him speak, the last time being at the anniversary memorial for the three slain civil rights workers in Mississippi.

Sitting in the theater that day, I kept repeating to myself, “What a great story!” It was an OK movie, but a great story for African Americans fulfilling the role of what stories do for a community. And it had an important message for all of us. As Jews we have a 2000 year head start on stories to bring us together, the African American Community is comparatively just developing theirs.

These include slavery stories chronicling how people came to these shores and what they did and contributed upon their arrival. There are the tales of heroism and bravery from the Civil rights movement, as well as the role that African Americans have fulfilled in the wars of this country, the Tuskeegee Fly Boys just being one of them.

Jews have been observing holidays that mark our stories for centuries. The African American community is evolving their sacred times. Kwanza, recently passed, links them to their African roots and values from the past for the present. And their community is coming to appreciate many heroes, men and women to remember, honor and emulate: Booker T. Washington, George Washington Carver, Rosa Parks, Thurgood Marshall, Shirley Chisholm, Michael Jordan, Oprah Winfrey and now Barak Obama. Of course, this past Tuesday was the birthday of Dr. Martin Luther King with the national holiday in his honor and memory this coming Monday. He is at the top of the current list of modern heroes. It is no wonder that there was upset with even the perception that his star might be diminished by comments from Hillary Clinton. Though I am convinced she meant no disrespect, but was speaking historically, still there is great sensitivity. Just as we Jews are continually alert to the slightest affront to Jews and Judaism, so too the African American community has every right to be. Racism continues to be alive and strong in America today.

We have certainly seen it here in our home State of Louisiana. The noose is a powerful symbol of hate and intimidation rooted in a history that included lynchings of blacks by white. Whether on a tree outside of a school in Jena or displayed in a public office in Jefferson Parish, it is a not so subtle message. Even an offhand link of the word “lynching” with Tiger Woods by a Golf Network reporter sets off alarms. Many have of course argued that much of the delay in responding to the Katrina catastrophe was the result of racist attitudes, placing the value of black lives at a lower priority.

In some cases racism results in discriminatory action, which in this day and age is illegal. But it also manifests itself in attitudes. Not long ago I was sitting in a barbershop, when the banter between the barber and another customer included a suggestion that he should have had his “Closed” sign up a few minutes earlier when an African American patron had entered. “You should have told him you don’t cut nappy hair.” As you can imagine I was not very comfortable. Then someone launched into what was sure to be a racist joke… “A colored man walked into a shop.. at which point I stood up and interrupted with…. when he saw the rabbi, who wasn’t going to laugh at the joke.” An awkward silence ensued, but they got the point.

Three weeks ago we must have had about 15 college students staying at our home over New Years. They celebrated New Years Eve in the Quarter. Two of them, unable to find a regular cab to bring them back to our house, wound up taking a ride with a random man, who offered to drive them for a fee, not a brilliant idea of course in the light of day. While telling everyone how they stupidly risked their lives getting into this car with a black guy, my daughter questioned, what difference did it make that he was black? It didn’t. Had it been a random white guy, would they have been any less foolish? Prejudice can be expressed in subtle ways.

We are living in historic times with the campaign of Barak Obama for the White House, the first African American with a legitimate prospect for victory. Many fear racism could block that reality. In the New Hampshire primary Obama entered election day with a huge lead in the polls, only to see victory by Hillary Clinton. We all know that the only poll that counts is an actual election. However it is disturbing to read that many experts believe that when responding to pollsters people will provide what they intellectually believe is the politically correct unbiased response, but when actually voting allow their bias to have sway. Political observers suggest that Bobby Jindal’s loss to Kathleen Blanco four years ago can be attributed to the fact that many voters were opposed to a candidate of color. I can only hope that his recent election as Governor is an indicator that the electorate is ready to vote based on quality of candidates, not the color of their skin.

Fifty years ago speaking to a Jewish audience Dr. Martin Luther King wrote: “My people were brought to America in chains. Your people were driven here to escape the chains fashioned for them in Europe. Our unity is born of our common struggle for centuries, not only to rid ourselves of bondage, but to make oppression of any people by others an impossibility.”

May his words be our resolve as we continue to make the waters part for all to be redeemed and free.

Amen

November 9, 2007

By Rabbi Robert H. Loewy

Like many of you, I have a brother. And like many of you there have been times, when the two of us have not been on the best of terms. Fortunately, most of those occurred when we were young children, so that today we are close. He lives outside of Hartford, CT and is a big fan of University of Connecticut sports. Earlier this week he e-mailed me with excitement as the Sugar Bowl Committee was actually scouting out the Connecticut Huskies to possibly play here on New Year’s Day. Somehow, I don’t see an LSU/Connecticut game in the near future, but stranger events have happened. If that transpires, we will have to clash once again.

This week’s Torah portion includes the classic brother conflict between Jacob and Esau, but even before that was the rift involving Isaac and Ishmael. Both saw themselves as the rightful heirs of the Abrahamic tradition, but it was Isaac according to our faith who was the ultimate carrier of the covenant. However, for Islam it was Ishmael’s descendant, Muhammed, who would be God’s most important prophet.

Next Sunday, November 18 from 1:00 to 5:30 will be an historic gathering in our community, when Jews, Christians, Muslims and members of the Bahai faith, all of whom are linked to Abraham, will come together for study and fellowship. This is not the first program of this kind. The “Festival of Abraham,” as it is called, has convened on four previous occasions, but always in a neutral, university setting. This time, we will meet at the Muslim Academy in Gretna. As our Muslim neighbors open their doors to us, I believe it is time for us to open our minds and hearts to them, but there are a number of obstacles in our way.

First is our prejudice and fear. As Jews, our primary link to Muslims is that they want to destroy Israel. That made them our enemy. U.S. troops have been battling Muslim soldiers on and off since the First Gulf War. Then along comes 9/11 and the entire country thinks of them as the enemy. While we cannot dismiss a threat to our nation that is posed by Muslim supporters of Osama Bin Laden, or the violent words of Iranian leaders, we cannot assume that the entire Muslim population of America, estimated to be somewhere between 2.8 and 6 million people, is in agreement and/or out to destroy us.

The vast majority of Muslims, one of the newest and fastest growing populations in America, follow in the footsteps of other immigrant groups who went before them. Based upon a Pew Research Center study we glean that they are here to work hard and succeed financially. They are happy in their communities and recognize the need to adapt to American customs and values, while maintaining their faith. This should all sound very familiar to us.

My guess is that many of us have Muslim friends or acquaintances. They are our doctors and cab drivers, professors and store clerks, neighbors and classmates. They are our fellow citizens.

Yet especially following 9/11 they have been subject to discrimination, slander and profiling. How embarrassing and disrespectful it was when Keith Ellison was elected to Congress and there was an outcry about him being sworn in using the Qu’ran! Muslims have had to endure numerous indignities and challenges from both law enforcement and the general public.

How many of us see Arabs or Muslims boarding a plane or walking down the street with a long coat and think to ourselves that they might be terrorists? Do we refrain from hiring them in our businesses, bringing them in as consultants, connecting with them as possible friends? Our fear is real, but we cannot allow our prejudices to undermine our American spirit of fair play and equality. “Not all Muslims are terrorists, even IF most terrorists are Muslims, but which clause in that statement shall we emphasize as we live our lives?” (Rabbi Howard O. Laibson)

The second obstacle is our ignorance. What do we really know about Islam as a religion? I learned a great deal simply preparing this sermon. Upon examination, you will find many similarities to Judaism. Islam is based on six basic articles of faith.

For starters, Muslims, which is the term for those who practice the religion of Islam and means “those who submit to God,” believe in Allah, the Arabic term of the same one God, we call Adonai or Elohim. As is often taught in Judaism, Allah is eternal, omniscient and omnipotent, and Allah alone created the universe. Allah has no body and is just, rewarding the righteous and punishing the wicked, but balanced by mercy.

Assisting Allah are angels, who interact with human lives. They consist of light and have a variety of roles that they play on earth. Of note is that each person has two angels who follow you. One records your deeds of goodness and the other your sins.

Four books are holy to Islam: the Torah, Psalms, the Gospel of Jesus Christ and the Qur’an. The last is the most significant. It is the word of God spoken by the angel Gabriel to the prophet Muhammad It was in oral form during the life of Muhammad and written down following his death. It is infallible and without error.

Muhammad is the last and greatest of Allah’s messengers or prophets. Preceding him were Adam, Noah, Abraham, Moses, David and Jesus, as well as others. Interestingly, often when Muslims mention Muhammad, they immediately say, “peace be unto him,” in the same way that we use the expression, “alav hashalom,” when referring to one who has died, which means the same.

Fifth is the belief in afterlife, which includes resurrection and judgment. Those who have followed Allah and Muhammad will go to heaven; those who did not, go you know where.

Last is the belief in predestination. Allah determines what will happen to us, but this does not mean that our free will is taken away. Rabbi Akiba said the same.

With this is as the basis of belief, a Moslem fulfills his/her duties through publicly testifying with the words: “There is no God but Allah, and Muhammad is the Prophet of Allah.” Muslims pray five times a day in the direction of Mecca. They are required to give at least 2.5% of their income to the needy, fast during the month of Ramadan and at least once make a pilgrimage to Mecca.

Just as in Judaism and Christianity, there are a variety of expressions of Islam. As we know from the news, one sect does not readily recognize the other as fellow Muslims and open conflict ensues. With perhaps as many as 1.1 billion Muslims in the world, Sunni are the largest with 940 million followers.

They are considered the mainstream traditionalists who are linked to Muhammad’s primary successor. They have been comfortable pursuing their faith and adapting to secular society.

The Shia or Shiites followed a different successor to Muhammad with approximately 120 million followers throughout the world. Iraq is divided between majority Sunni and large minority Shia, which accounts for much of the ongoing warfare, while Iran is predominantly Shia, supporting the minority in Iraq. Sunni is also the majority in Israel, Jordan, Syria and Egypt.

While certainly there are aspects of Islam that are problematic for us as Jews, there is much in Islam that is compatible with Judaism and we can admire. Historically there have been periods when Jews and Muslims lived alongside one another and thrived, most prominently during the 9^th – 11^th centuries in Babylonia and the Golden Age of Spain. However, there have also been moments when we suffered under Islamic oppression. There is much more for us to learn.

The final obstacle to opening ourselves to connecting with the Muslim community is our love for Israel. When we consider the history of the modern state, some feel it is an act of disloyalty to even be civil to those perceived as Israel’s enemies. Yet without dialogue there is not even a chance for peace. Earlier this year, Rabbi Eric Yoffie, the President of our Union for Reform Judaism, spoke to the Annual Convention of the Islamic Society of North America, the largest organization of Muslims in the United States.

Eric is not one who minces his words. He was both tactful and direct. Addressing the issues of the Middle East he made it unequivocally clear that American Jews have “an unshakable commitment to the State of Israel.” At the same time he acknowledged “the ties of Muslim Americans and Arab Americans to the Palestinian people.” He then outlined his vision of a fair and lasting peace by saying:

“For peace to be achieved, territorial compromise will be required of Israel. Unconditional acceptance of Israel as a Jewish State will be required of the Palestinians. Jews will need to accept the reality of Palestinian suffering, and understand that without dignity for the Palestinians, there can be no dignity for Israel. Muslims will need to accept the reality of Israeli vulnerability, including the vulnerability of that tiny nation’s ever-threatened borders.”

To reach these goals he called upon Jews and Muslims alike to embrace three ideals. First is to support our government’s attempts to bring about a fair settlement. We will be hearing much more about this in coming days with a peace conference scheduled but not absolutely confirmed to take place in Annapolis.

Second is the idea that the conflict between Israel and her neighbors needs to be approached as a political issue primarily and not a religious one. Judaism is certainly not at war with Islam and we need to urge our Muslim brothers and sisters to approach us in a similar way. All too many Muslim extremists, as well as some Jewish extremists advocate for Holy War, as opposed to acknowledging a conflict over land and water. If their will prevails, all is lost.

Lastly Rabbi Yoffie calls for both communities to categorically reject acts of terrorism, where innocent men, women and children are murdered in the name of God. He teaches,

“You cannot honor a religion of peace through violence; you cannot honor God if you do not honor the image of God in every human being; and you cannot get to heaven by creating hell on earth.”

At the upcoming convention of our Reform movement, the leader of the Islamic Society will come to speak to us, an historic first. We can only hope that his words will similarly build bridges of respect and understanding, and that he will share those words not only with us, but his community as well. Dialogue requires real partners.

I am not so naïve to believe that all we have to do is sit down and meet with others with peace and harmony resulting between our two communities. There are serious long term issues that must be addressed, trust to be established, relationships created. As Rabbi Yoffie concluded his comments, so will I: “Interconnected since the time of Abraham, thrust into each other’s lives by history and fate, and living in a global world, what choice do we really have? Surely here, in America, as Muslim and Jew, we have a unique opportunity to reclaim our common heritage and to find a new way and a common path. Brothers and sisters, let us begin.”

Ken yehi ratson… May this be God’s will and our resolve.

AMEN

This sermon benefited by the writing of Rabbi Eric Yoffie and his “remarks to the Islamic Society of North America,” Rabbi Howard O. Laibson’s September 12, 2007 sermon, “Peace Between Cousins: Muslims and Jews in America,” and internet research on Islam www.bbc.co.uk/religion/religions/islam/beliefs/beliefs_print.html   and www.mnsu.edu/emuseum/cultural/religion/islam/beliefs.html.

May 16, 2008

By Rabbi Robert H. Loewy

All of us have heard the comments: references to “rich Jews” or “cheap Jews.” Sometimes we hear the expression “Shylocks,” when describing someone who is a loan shark and occasionally even the verb to “Jew down” in lieu of haggling. Then there are all the jokes about Jews and money. Sometimes we even tell them ourselves. Please know, they are NOT funny.

Last year I was teaching a small class of social work students, none of whom were Jewish, about how to be sensitive to the future Jewish clients they might be serving. I began by asking the group what kinds of personal connections they had had with Jews. One student mentioned a boyhood friend and being in his home for Jewish holidays. The second mentioned her professor at LSU. The third said it was his stockbroker. Naively I at first thought it was odd that a social work student would have a stock broker, then realized it was his attempt at humor. It took a while for him to realize that it was not humorous at all.

So from where do these negative stereotypes come? Some of it actually starts with Torah, evolves into Jewish law and needs to be seen in the context of history.

This week’s portion, Behar, includes laws relating to the Sabbatical and jubilee year. On those years, the land is returned to its original owners and there are warnings about not taking advantage of others when conducting business transactions related to the Sabbatical. There are specific references to making loans with and without interest. We read in Leviticus 25:35 “If your kin, (achicha) being in straits, comes under your authority…. Do not exact neshech-advanced or tarbit- accrued interest… Do not lend your money at advanced interest, nor give your food at accrued interest.”

This text raises questions. First is the reference to Achicha- your kinsman. What about those who are not your kinsman? We will see. What is meant by these terms for interest: Neshech and Tarbit/Marbit. Neshech is related to the word “to bite,” so when borrowing with interest involved, you are putting the bite on someone or taking a bite out in advance. This is of course from the perspective of the borrower. Marbit is connected with word for “increase,” since interest increases the cost of what is borrowed.

Some say the terms are interchangeable. Others believe that Neshech is for payment with silver or a cash exchange, while Marbit is a demand for payment in food products. Keep in mind that all of this is in the context of an agricultural society during a Sabbatical year.

In the Book of Deuteronomy 23:20, there is further discussion about to whom you can and cannot make loans. We learn that you shall not take Neshech (put the bite on) your kinsman, whether regarding food or silver/money. You shall not take any form of interest. But it is different for the Nochri- the foreigner, the non-community member. From him you can take interest.

This is seemingly discriminatory, but we have to keep in mind the context of who was the Nochri as opposed to Achicha. Achicha-kinsman was the person you knew and saw. He was part of your community and there were communal obligations towards the individual in your town. The Nochri- foreigner was transient, likely in the community to do business and then move on. He borrows in order to invest in merchandise and make a profit. In the Torah time there was no moral imperative to remit loans or forgo interest for the Nochri. This was business, not a matter of need. In the context of the Ancient Near East, the same applied for Jews doing business outside of their home territory. Similarly, they would be charged interest.

Discussion continued in Talmudic times about making loans for interest and generally the rabbis followed the lines of Torah. Some forbade charging interest to the Nochri as well as the kinsman. It was for them a matter of being fair. As a proof text they would quote the Psalm verse: “Who may ascend the mountain of the Lord, Who may stand in God’s holy place? Those with clean hands” which meant one who did not charge interest.

However, most of the rabbinic authorities permitted making loans with interest as a Hetter Iska, a permissible business matter. However as opposed to seeing the making of loans as taking advantage of someone, there is a great deal of discussion about how this is to be avoided. There is even a specific rate of interest considered permissible, but beyond which it is inappropriate. You shall not oppress means taking more than 1/6 of interest on a transaction. 16% is higher than some charge cards, but lower than others.

The real stereotype develops during the Medievil Period of the 12^th and 13^th century among Ashkenazic Jews of Germany, France and England. As the European economies expanded, capital was needed for business ventures with a money economy evolving. Jews were forced out of many trades by the guild system. There were Christian money lenders, such as the House of Lombard in Italy. But since Jews were not restricted by Catholic Church strictures they filled a necessary role in society. This was further complicated by the secular rulers who encouraged Jews to lend money, since they received a tax or fee on the income Jews raised. Just as today, the loan business entailed risk. These were not charitable loans, but investment loans, so people could make money, part of the cost of doing business. It can also be mentioned that the nobility also employed Jews as tax collectors, another popular occupation.

So, why the antipathy towards Jews as money lenders? If you think about it, everyone loves to receive their loans, being able to purchase your house, buy the car or start your business, but no one really likes to pay up, to have to meet the interest charges. And then come the problems when you default on the loan. We think of the cruel bank, the hard hearted moneylender who took advantage of you. Of course no one asked you to take out the loan in the first place, but when it’s due there is antipathy. People delude themselves into thinking that once they have money loaned to them it is theirs.

Perhaps you recall your High School English class when you read the Merchant of Venice. This evolved into Shakespeare’s version of the stereotypical moneylender, Shylock, who wants his pound of flesh, when of course the story is much more complicated than that.

With modernity we have the evolution in the 1800s of the major Jewish investment banks, the Rothschilds in Europe and a variety of families in the United States.  Yes, the American Jewish community today is relatively affluent. We are not nearly as wealthy as some like to think, but we are certainly in a stronger financial position than many others. Some of the stereotypes about us all go back to Torah. We continue to believe and act upon the idea that our community has special obligations to our kin. Post Katrina in New Orleans we re-established an old institution, the Free Loan Society within the community for the needy. In addition we create a variety of organizations to assist our own, but none of that refers to business dealings, only situations of need.

Many of you have heard the joke about the difference between Jews and Non-Jews. “Non-Jews pay retail.” This relates to times past, not so much the present, when Jews were the shopkeepers and store owners. Everyone was family; all were related and it was understood that you had a responsibility to your kin. Everyone else pays retail and everyone else pays interest.

I think that we as a Jewish community can be rightly proud of our reputation as business people. Our success has been remarkable and exemplary. In the process we have extended ourselves in special relations with our kin. At the same time, we certainly have been caring and giving to all in need. How many stories have I heard of the Jewish shopkeeper who gave away his wares or extended credit, ran a tab! I believe that as we have become integrated into a larger society, we look upon everyone as our kinsman, our brothers. This is one of the explanations for the disproportionate level of Jewish giving to all philanthropy. The connection between being Jewish and how we use our wealth is really a point of pride, not shame. It all starts with Torah.

AMEN

MAY 30, 2008

By Rabbi Robert H. Loewy

It is a well-known fact in Biblical scholarship that contrary to the belief that baseball was invented by Abner Doubleday in the 1800s, baseball has its true roots in the Bible. One need merely cite a number of passages to prove the point:

Genesis Chapter 1- When did creation occur? In the Big Inning

Genesis Chapter 6- Noah was actually a curve ball pitcher. We read how he “pitched the ark, inside and out.”

Later we learn that Adam and Eve were actually playing baseball in the Garden of Eden. After all as regards the fruit of the tree of knowledge of good and evil, Eve stole first and Adam stole second.

Finally we have the story of David and Goliath. Conventionally it is thought that David used a slingshot to slay Goliath. Once again, the contest was really baseball, as we read how goliath was put out by David.

Okay, so maybe I’m stretching things a bit. I do have this tendency to see the world with Jewish eyes, gleaning religious teachings from domains which normally are not considered Jewish and extrapolating Jewish value lessons from them. The world of sports is particularly ripe for this.

Basketball season is over as far as New Orleans is concerned. I know the playoffs in the NBA are still going on, but our level of interest is not as great. The Saints are certainly in our minds, but it is not even exhibition season. But with the Memorial Day Weekend now past, the “great American pastime” of baseball takes center stage, even if they have actually already been playing for over a month and half. So this evening I would like to find my message in three baseball stories that have occurred this year.

The first took place on opening day at Fenway Park in Boston. The Red Sox were going to celebrate their second World Series victory in recent years and to throw out the ceremonial opening pitch of the season, they selected Bill Buckner. Though baseball is a team game, individual performances make a big difference. What moment could be more  triumphant, than hitting a homerun to win a game and watching the big “H” light up on the scoreboard? In spite of a long and accomplished career in the major leagues, Bill Buckner is best known for the opposite. For when you make a mistake in baseball, everyone sees it and a big “E” for error flashes on the scoreboard. How many of us could handle our mistakes being publicly shared?

Bill Buckner’s ignominious moment came in the 6^th game of the 1986 World Series against the Mets. At the time the Red Sox had not won a World Series since 1918. It was the sixth game of the series against my New York Mets and Boston was ahead 3 games-2 in the series. The game was in extra innings and the Red Sox had a two run lead with two outs in the bottom of the 10^th. Victory was within reach. New York tied the game with three straight hits. Then with a runner on third base, the ball was hit on the ground towards Buckner at first base, rolled under his glove and into right field for an error, allowing the Mets to score a run, win the game and opened the door for them to win game seven and the series.

Once again the Red Sox were losers and Buckner was pilloried by fans and media as the cause of it all. Ignore the fact that their ace relief pitcher had allowed two earlier runs to score. Buckner was to blame. “Some murderers didn’t face as much criticism as I did,” Buckner would say. “I couldn’t believe it. It’s like I did nothing in my career except commit that error.” In truth without Buckner’s 102 RBIs (runs batted in), the Red Sox might never have been in the series in the first place, but one error caused that all to be forgotten. Some consider this error to be one of the biggest sports stories of the past 25 years.

Fast forward to April 8 of this year. Forgiveness is the theme of the moment. Bill Buckner is called forward for the opening day first pitch and received a 4 minute standing ovation. It was deeply moving. Of course it perhaps only could have occurred after the Red Sox finally had two World Series championships to soften the old pain.

However, it raises the question of how we treat those who make errors and their impact upon us. If what they have done is malicious or intentional, it is one thing. But what about the person who accidentally spills something on us, who miscalculates a sum effecting our bill or perhaps a grade at school, our co-worker who forgets to do something, which means we have to work harder on the project and I could go on. Do we harbor that anger and withhold our understanding? We need to be forgiving of those who commit errors that impact upon us. Their hearts are in the right place. They just made a mistake.

Buckner had to do some forgiving as well. First, he had to forgive himself for making that error. I’m sure he will never forget that moment, but it was only one in a 22 season career. Over time, he accepted that reality. But on October 8, he came to terms with a related issue, as he explained: “I really had to forgive, not the fans of Boston, per se, but I would have to say in my heart I had to forgive the media, for what they put me and my family through. So, you know, I’ve done that and I’m over that.” I think all of us can relate to his pain and recognize him as a sports hero and a model for the value of forgiveness.

Our second story involves the Jewish value of rachamim-compassion. Rachamim is the basis for our caring and reaching out to other people in their times of need. We don’t have to do it, but as we share a human condition, we feel for others as they face trial and difficulty. It is rachamim that prompts us to donate for the relief efforts in China and Myanmar. It is rachamim that causes individuals to respond to the human interest stories periodically broadcast in the local media. But one does not usually think of rachamim on the baseball diamond, but clearly that was the case just about a month ago.

Sara Tucholsky was a part-time starter in the outfield for Western Oregon University’s women’s Division II softball team. Western Oregon was playing against Central Washington in a game that would determine a possible berth in the NCAA tournament, something neither team had ever accomplished. In the second inning with two runners on base, Sara hit a home run. Unaccustomed to hitting home runs and very excited, she missed first base as she circled the basepath, and turned back to touch the bag. In the process she twisted her knee and crumbled to the ground. According to baseball rules, no one from her team could come and assist her. For a home run, she had to touch all the bases. Her Coach was ready to put in a pinch runner for her, but that would have only meant she’d be credited with a single.

Then Mallory Holtman, the first baseman for the other team and the career homerun leader in her school’s history, asked if she could assist Sara. Along with shortstop Liz Wallace, the two Central Washington players assisted Sara to make it around the bases and register her only home run in four years of college softball. As it turned out, Sara’s was the winning run in the game, costing Central Washington the chance to win. Though they did not win the game, clearly Mallory and Liz and her Central Washington teammates are winners in the ultimate game of life. Not only was this exemplary sportsmanship, it is a model of how people can be compassionate towards others, even when it might cost you something in the process.

The final story is one of hope- tikvah. Hope is certainly one of our most basic Jewish values. Now I’m not suggesting that we start praying for the Saints to win the Superbowl. Yes we can be hopeful, but this story is a bit different. It involves Jon Lester of the Boston Red Sox. Ten days ago at the age of 24 he pitched a no-hitter, which is an amazing feat for any baseball player. But for those of you who are sports fans and even many who are not, you know that this is a story bigger than sports. In 2006 when Jon Lester entered baseball, there were high hopes for his career. Then, he was diagnosed with non-Hodgkins lymphoma, a form of cancer. Fortunately, this is a treatable form of the disease, when caught early enough. In his case it was. Still he went through all sorts of therapy to beat back the illness, most of which would sap the strength of any man. He would not allow that to be the case. Lester was back in a Red Sox uniform last Fall and actually pitched the winning game in the World Series.

I don’t think that any of us here tonight are going to pitch major league world series victories or a no-hitter, but each of us faces challenges. Some are medical, others emotional. Some are financial and others personal. We can allow ourselves to be worn down by our trials, setbacks, moments of misfortune or we can face them with a sense of hope and move on to triumph. Jon Lester could have given into despair, but he had a dream, a vision, a purpose and harnessed to hope, he succeeded. We can do the same.

May we be committed to live by the values of our tradition and inspired by the examples of those in the world around us.

AMEN

JUNE 20, 2008

By Rabbi Robert H. Loewy

At the recent funeral of a veteran, I was reminded of the great respect and ritual that is connected with the flag. Hearing the playing of taps as the Marine Honor Guard respectfully and precisely folded the flag reminded me of my summer camp days, when each morning and evening we would gather around the flag pole to raise and lower the flag. In Jewish terms, there is a lot of halacha, law (though it may be more custom) as to how the flag is to be treated, including: where it is to be placed in a room, when and how it is to be displayed daytime and night, how it is to be stored and ultimately disposed of. You might argue, it is just a piece of cloth, but its meaning transcends its essence.

There is something powerful and majestic to see a flag flapping in the wind, such as the huge version at Veterans and Causeway. Flags are an ancient symbol. Our Torah mentions how each tribe marched behind its own flag.

In addition to flag ceremonies at camp, one of my earliest memories of the flag, and perhaps yours as well, is reciting the pledge of allegiance to the flag. The origins of the pledge can be traced to Rev. Frances Bellamy, a Baptist minister and socialist, who wrote it in 1892. It originally did not mention either the United States of America, simply the Republic for which it stands, nor did it include the phrase “under God.” It was intended as a salute to the flag, the Republic, the concept of One nation, which had been fought over just 30 years earlier, and that it should be indivisible. Its foundation was to be liberty and justice. Interestingly, it did not include “equality” as was part of the French Revolution mantra, since neither women nor blacks were to be equal for quite some time.

The addition of the phrase “under God” was not inserted until 1954. At the urging of the Knights of Columbus and in the shadow of those godless Communists, Dwight Eisenhower lobbied for the inclusion of the phrase for what was the official national version of the Pledge of Allegiance.

America has danced around the subject of mixing religion and government from the beginning of this nation. One of the foundation myths of this country is that it was established to create religious freedom for those who had been oppressed in Europe. This was partially true. People came to America with their religious group, which had been persecuted in the Old Country with the desire that they no longer should be oppressed, not necessarily that those who differed with them should be free, just that their group should not be oppressed. Each group wanted their faith to be the religion of the land.

But with Quakers in Pennsylvania, Congregationalists in Massachusetts, Catholics in Maryland and different Protestant groups, not to mention a smattering of Jews throughout the colonies, a compromise was needed, which led to the idea of freedom of religion for all.

With that as the historical reality we are truly blessed with the First Amendment of the Constitution. “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof?” Its basic idea is that government cannot favor any one religion, act in a way that establishes any one religion or religion in general, nor interfere with the practice of religion. This constitutional guarantee has enabled the flourishing of religion in America. As a result the United States is one of the most religious countries in the world. From the perspective of the Jewish community, there has never been a country where Jews as a minority have been as safe and as prosperous as they have in this land. Still, we continue to struggle over the role of religion in America.

The great tug of war is between those who want religion to have a strong voice in the public arena and those who feel it has a voice, but not absolute authority. Recently Senator Ted Kennedy was diagnosed with brain cancer. Among the many praying for his healing was Cal Thomas, conservative columnist and former spokesman for Jerry Falwell’s Moral Majority, clearly not political allies. Thomas admiringly wrote of how Kennedy essentially invited himself to speak at Liberty University and proceeded to address issues of faith, truth and tolerance, saying:

“I am an American and a Catholic; I love my country and treasure my faith. But I do not assume that my conception of patriotism or policy is invariably correct, or that my convictions about religion should command any greater respect than any other faith in this pluralistic society.”

“When people agree on public policy, they ought to be able to work together, even while they worship in diverse ways. For truly we are all yoked together as Americans and the yoke is the happy one of individual freedom and mutual respect.”

“Separation of church and state cannot mean an absolute separation between moral principles and political power: The challenge today is to recall the origin of the principle, to define its purpose, and refine its application to the politics of the present.” That is the position I personally embrace as well.

This brings us to two kinds of issues. The first involve those which are subtle or not so subtle attempts to circumvent the first amendment. Included in this group are subjects such as school prayer, the placement of the ten commandments in the public domain and a current concern- school vouchers/scholarships for private school education.

School vouchers or as is being touted in Louisiana right now “scholarships,” are still under legal scrutiny. Most will agree that public education is not what it needs to be, prompting many families to select private schools, many of which are parochial. Voucher legislation is an attempt to funnel governmental funds from failing public schools to assist families to pay for private school education, whether parochial or secular private. While being expressed as a scholarship for families, it is a boon for the private schools. I will not go into the question of private or public schools as the answer to educational quality. That is a whole different subject. My main qualm is that government has no business funding religious education. As most of you know this is coming from a founding member and Past President of our New Orleans Jewish Day School.

Do I want to see our Jewish community parochial school have more students and receive more funding? Certainly! Do I want that money to come from public coffers? From your hard earned taxes? Absolutely not!

I recently learned of another overzealous attempt to intermingle government and religion. It seems that in South Carolina, like many states, you can purchase license plates that promote certain causes- education, save the manatee, brown bears or support organizations- your favorite university, veterans and more. Usually the plates cost a little more and some of the money goes to the cause. The South Carolina legislature unanimously voted to create religion license plates with a big cross against a stained glass window. Now they were wise enough to realize that they could not be collecting money for these plates and then donating it to the church, but have no problem essentially saying the State of South Carolina supports Christianity. The Governor refuses to sign the law, but it will go into effect anyway, undoubtedly leading to costly litigation. Please understand that I am not opposed to an individual wishing to promote faith, but the state should not be the vehicle for that program. Print as many bumper stickers as you like on your own.

The second category of issues includes those where some voices are attempting to impose their religious views on all others, insinuating that anything different is sinful, immoral and abhorrent. One of the great challenges of America is how to differ over policy and still be respectful of differences.

A prime example which is happening right now is an oldie, but goody: Creationism vs. evolution. Perhaps you thought it went away with the Scopes trial decades ago, but it’s back. Instead of being called creationism, its first new name is “Intelligent Design.” Intelligent design (ID) suggests that life on earth is too complex to have evolved through natural selection alone, and therefore must have been “guided” by a “supernatural” or “intelligent” force, which is to say, God. Opponents of teaching intelligent design in public school science courses, argue that ID is little more than an attempt by certain religious groups to continue to promote the concept of creationism in public schools, despite the fact that it has repeatedly been found unconstitutional. Rather, they advocate the teaching of the theory of evolution, which most mainstream scientists agree has been well-tested and supported. One is science; the other is religion. It has been ruled illegal in some states.

Not to worry, our Louisiana legislators have simply given it another new name: “science education.” Who can oppose that? A current bill that is now on the Governor’s desk to be signed calls upon school boards and state authorities to allow the use of “supplemental materials when teaching subjects such as evolution, global warming, cloning and the origin of life.” Proponents argue that this is simply a way to broaden honest discourse of science. Who do they think are they kidding? Teachers have always been free to bring in legitimate supplementary material. This is another way that the religious right is attempting to bring their religious views on creationism and when life begins into the classroom. Again, this is not science or education, but religion. It belongs in the church and synagogue, but not the public school. Once again our legislators with religious agenda have passed unnecessary and inappropriate legislation, which I can hope will only lead to the waste of tax dollars as it is defeated in court. We need to urge Governor Jindal, with his biology degree from Brown University, to veto the law.

My friends, let us celebrate all the freedoms we enjoy in this country. And let us continue the struggle when governmental bodies attempt to teach religion, endorse religion or impose one religion’s views upon us all. We need to speak out and let our legislators know that we differ with these attempts to break down the protective wall that has served this country well. Even if we know our protests seem futile, we cannot be silent. We are One nation and we are blessed by God, but the great strength of this country is the unity we enjoy, because of our respect for diversity. May God continue to bless America as we fully respect each others’ freedoms!

AMEN