Back In Israel, Talking about "Ki Tisa" Portion

“Ki Tisa” Torah Portion is one of my favorites. In fact, I think this Torah portion is heaven for sermon writers. Rabbis, poets, teachers, philosophers and thinkers have written piles of texts about the Golden Calf, which represented to them everything from consumerism to television, from Zionism to New Age, and many other modern interpretations. I, however, see a deeper truth in this story, which can be found not necessarily in the act of worship itself, but in that human trait that makes it difficult for people to just sit and wait.

In the Biblical story, the Israelites await Moses at the foot of Mount Sinai; Moses has been up there for many days and the people simply cannot wait any longer. They say to Aharon: “Come, make us a God who shall go before us, for that man Moses, who brought us from the land of Egypt – we do not know what has happened to him” (Exodus 32:1). The Israelites are left without their leader and they are confused and anxious. They look for that immediate feeling of security, they want to feel good – right away.

No one likes being in a state of uncertainty. Our primal instincts make us fear the worst at such moments, and we are ready to pay any price to avoid such a feeling of uncertainty. A state of certainty, on the other hand, brings to us a sense of security, belonging and understanding, that allows us to enjoy life. It was Sigmund Freud who spoke of the “Pleasure Principal”, attributing human behavior to the desire for maximum pleasure and minimum pain. And that is what the Israelites demanded. They wanted to enjoy the peace and quiet that came with the idea that “there is someone we can count on”. They wanted to eat and drink, offer sacrifice and enjoy a joyous, communal celebration that arouses all the senses. They did not want to postpone their satisfaction for even a single moment.

In the 1960’s, Walter Michelle from Stanford University conducted an experiment in which he gave four-year-olds a marshmallow, and promised each child a second marshmallow if they waited twenty minutes before eating the first one. Some children were able to wait, others were not. The researchers kept track of the children until they were teenagers, and showed that those children who were able to wait were more adaptive and more responsible. Additionally, the average result of their SAT’s was higher by 210 points.

So what do we learn from the marshmallow experiment? We learn, of course, that delayed gratification pays off in the long run. Despite that, people are often unable to think about the long term. This is true especially if you live in a place like Israel, where it’s tempting to live by the guiding principal of “Eat and drink, for tomorrow we die”. Israel is a country under constant threat that cannot, even for one brief moment, reach that desired feeling of security. And what happens when you are unsure about your future? You start living for today. Israelis don’t plan five years ahead, not even one year ahead. We live for the moment, for right now. Politicians do not think beyond their own term, people think about how to make their day the most enjoyable they can. Global warming? Who wants to worry about the future? Thinking about the environment means delaying the immediate gratifications that comes from using the available resources.

The environmental issue is not foreign to the Israeli Reform movement, which hopes to change attitudes within Israeli society. The Reform movement works to bring back that lost sense of community and mutual responsibility that is sometimes sacrificed on the altar of immediate needs. The idea of Tikkun Olam, repairing the world, demands a global look at the world as a place of justice and equality; not just a search for what is best for the individual. This means that we must look at the weaker parts of society, at the new immigrant who is abused by his employee because he does not speak good Hebrew; the gerim (foreigners) who live among us and are not welcomed into society; the refugee who made it to Israel after suffering persecution and personal trauma, who encounters governmental imperviousness. We must think about them, even if it means scarifying the things we enjoy.

Social activists like ourselves should also learn not to expect immediate gratification. We want to enjoy the fruits of our labor immediately, through a social change in our place, in our time. But the processes involved are long-term, they require resources, time and patience, and often we have no choice but to delay the immediate gratification that may come from quick but temporary achievements, in exchange for a longer-term, more profound result in the future.

In the discussed Torah portion, when Moses descends from the mountain, holding God’s Torah, he reaches the camp and sees the Golden Calf. The Israelites have fallen for a temporary pleasure, an illusion. When Moses says angrily, “Whoever is on the side of God, follow me”, only the Levites join him, following his promise for a better future. The consequence is, of course, disastrous to all the other tribes.

So postponing satisfaction is, we learn from the Torah, one of the most difficult things for a human being. It challenges our very nature. But if we stand up to this challenge we can make miracles happen. Let us try to build, in today’s Israeli society, a vision, a sense of belief in the future – a future that may sometimes seem like an elusive dream. Let us bring alive the idea that together we can make a difference, promote peace, justice and equality, and help shape the global Jewish community and make it more effective, more successful, more responsible. Ultimately, this will be the most satisfactory accomplishment we can hope for.

Speaking about Parashat Trumah in Melbourne

Trumah Torah portion is not easily read, not even by Hebrew speakers. It is dedicated entirely to a meticulously detailed description of the building of the Mishkan (Tabernacle), for which all the materials were brought in by the Israelites. This Torah portion tells us which materials are to be collected and put together, what part should be placed on top and what should be placed next to what. This Torah portion seems like a complicated Ikea instruction manual, with exceptional depth and elaboration.

A famous saying claims that “God is in the little details”, and this is beautifully explained in this Torah portion. God is in the place where a lot of thought was invested, where the little details were thought out; God is not in a ready-made place but in one where men labored.

This reminds me of something that my father used to say: “if you do something, do it right”. If you want to earn your colleagues’ respect, to leave a trace of your own, to do something significant, don’t just do it offhandedly but do it right, put your heart into it, put in the time, effort and though it requires.

On the other hand, my mother had a saying of her own. When I would bring home something I made in art class, for instance a figure of an animal – that bore little resemblance to anything you may find in a zoo – my mother would say: “it’s the thought that matters”. What she meant was: even if you didn’t invest a lot of time and thought and the result is not exactly right, it is your good intentions that are important.

Well, my friends, this dilemma is still with me today. How should I tackle the tasks of life? Should I put my entire self into each and every task, perform each with all my heart and soul? This would be the ideal thing to do, but is it possible with so many things to do and such limited time? On both the job front and the family and social circles, the tasks are so many. Not to mention studying, which I would love to take up seriously, and the social causes to which I am eager to commit. So maybe I shouldn’t put so much effort into one task but do a little of everything? A little work, family life, friends, school, social projects – maybe this would be the magic formula? Perhaps this is the only way we can get things done.

When I was quite young I wanted very much to go to university. I remember myself still in high school, looking through university web sites, selecting courses long before I even enrolled. During my internet searches I was always amazed to read about the professors who had dedicated their lives to their specific research, such as to investigating some African beetle. What could be so important about one tiny beetle, I wondered. Why would this professor invest so much time and effort in a beetle, rather than in other, more important causes? But on the other hand, he is one of the world’s experts on this beetle, he knows he gave the world his very own, distinct, contribution, backed by all the heart and courage it takes to promote the knowledge of humanity on this very specific subject. So what would be the most significant way to live your life? Which way brings you more influence?

As a member of the Board of the Israeli Reform Movement, I can tell you that this dilemma preoccupies not only me personally but also our movement as a whole. The Israeli society of today is full of gaps that need to be filled. In secular schools, too little emphasis is given to Jewish education, and our surveys show that the Israeli secular public is eager for more progressive Jewish content. If you know the history of the Israeli Reform Movement you can appreciate how incredible the findings of these surveys are. Hundreds of thousands of new immigrants are waiting for the Jewish leaders who will welcome them into Judaism through a process that respects them as modern people. Millions of Israeli Jews are waiting for that Jewish experience that is also Israeli and communal in nature, an experience that will allow them, if only for one Shabbat, a peek into their own tradition without violating the value of equality that is so dear to them. Many assignments are facing the Israeli Reform Movement, but too little time and too few resources are at hand. So there is that age-old dilemma again: should we focus on one mission? Should we do one small thing with our best efforts? Or should we spread out, help out in many areas but on a smaller scale?

This is, of course, a difficult philosophical question to which there is no clear answer. If we look again at our Torah portion, we will see that the building process was done with materials brought in by different people – each brought in their own special contribution. Some donated gold, others brought in scarlet and crimson dyed wools. Each one contributed something. To create meaning, to leave a trace, to do something the way it should be done, we need to work together. We need to realize that “no man is an island”, as the British poet put it. We must realize that each of us can give a little something, and together, as a society, a movement, an international, Israeli and Australian Jewish community, we can achieve our goals. If we only use our human advantage, each within their own field and their own distinct capability.

In our Torah portion, everybody contributed something to the process but probably not all participated in the actual building. I think this is fine. This is in fact the only way we can live. Some build while others help around, and when another project comes along, it will be those others who will do the building while their friends will now be helpers or contributors.

And this is my answer to the question I raised before. We should each ask ourselves: in what area will my contribution be distinct? What is my expertise? What are my most outstanding properties, which can be of use to society? Once we have answered these questions, we will know what the right field is for us to commit to, and in what other fields we should be helpers and contributors, assisting others who are performing the task.

And let us remember that the task described in our Torah portion is not just ordinary building. It is the building of the tabernacle – a process that served, by itself, as a spiritual experience that strengthened the Israelites. I wish us all that we choose those tasks and projects that will bring us peace and spiritual elevation. I wish us all that we dedicate ourselves, as Rabbi Kook once said, to increasing the goodness in the world.

Introducing: The Mechina

This Year, I've started to teach at the Mechina.

The IMPJ Mechina Project is a post-high school, pre-military year dedicated to study and preparations toward compulsory service in the IDF.

In September 2003, the Israel Movement for Progressive Judaism (IMPJ) launched its “Project Mechina”. In Israel today there are over 30 different Mechina projects, each offering a different perspective and emphasis regarding issues and values studied. The IMPJ Mechina offers young Israelis the opportunity to intensively study their Jewish heritage and Israeli identity. The participants put Jewish values into practice by working in community service projects. We believe that leadership training, the social contribution and the intense experience of living in a close community with program members will endow these young people with the skills and commitment to become future leaders in the Progressive Jewish community in Israel. This year, Project Mechina received official recognition from the Ministry of Defense, allowing participants to defer their military service for a year, and opening up the program to a much greater number of students.

All participants will subsequently serve in the Israel Defense Forces following the Mechina year. The interpersonal and leadership skills developed during the year will enhance the participants’ ability to perform their military service in a manner that is purposeful, patriotic an The program’s location in the Lev-Yaffo neighborhood in Jaffa plays a significant part in shaping the character and quality of the Mechina experience. The Mechina is based in a diverse neighborhood, whose residents include Jews from an extremely wide range of religious and ethnic backgrounds, as well as Muslim and Christian Arabs and migrant laborers from around the world. Placing the Mechina in Jaffa serves one of the fundamental pillars of the IMPJ: working in a poor urban area and aiding people in need through a locally based IMPJ community
(this information was taken from the IMPJ website)

I came to Rabbi Aharon Fox, head of mechina and said to him "We teach those kid so much about Jewish values and Israel aspects, what about talking about the global era they live in? what about talking about what young people do and how they communicate?". I've suggested building a course called "Living in the digital age" which will deal with Globalism, consumarism and influence of computers and the internet on all aspects of our modern lives. I find it highly rewarding interacting with reform youth and talking to them about their everyday lives. The mechina, is a winning educational program and I'm just happy to be part of it.

I've attached a photo of this years class, my students. This class is so big, it's hard to teach them all in one small room!

Building Cellular Communities

About three weeks ago, I ran into an article called “The Cellular Church” by Malcolm Gladwell. Gladwell analyzes in his books and articles, strange and unpredictble aspects of social behavior and he is always fascinating.
In this article he is trying to understand how did Rick Warren built his Evangelistic community empire. He presents us with a new and interesting concept of the Cellular Community ( and while he talks mainly on churches, this can also be understood for every religious community).

He Writes:
“Churches, like any large voluntary organization, have at their core a contradiction. In order to attract newcomers, they must have low barriers to entry. They must be unintimidating, friendly, and compatible with the culture they are a part of. In order to retain their membership, however, they need to have an identity distinct from that culture. They need to give their followers a sense of community—and community, exclusivity, a distinct identity are all, inevitably, casualties of growth. As an economist would say, the bigger an organization becomes, the greater a free-rider problem it has. If I go to a church with five hundred members, in a magnificent cathedral, with spectacular services and music, why should I volunteer or donate any substantial share of my money? What kind of peer pressure is there in a congregation that large? If the barriers to entry become too low—and the ties among members become increasingly tenuous—then a church as it grows bigger becomes weaker.One solution to the problem is simply not to grow, and, historically, churches have sacrificed size for community. But there is another approach: to create a church out of a network of lots of little church cells—exclusive, tightly knit groups of six or seven who meet in one another's homes during the week to worship and pray. The small group as an instrument of community is initially how Communism spread, and in the postwar years Alcoholics Anonymous and its twelve-step progeny perfected the small-group technique. The small group did not have a designated leader who stood at the front of the room. Members sat in a circle. The focus was on discussion and interaction—not one person teaching and the others listening—and the remarkable thing about these groups was their power. An alcoholic could lose his job and his family, he could be hospitalized, he could be warned by half a dozen doctors—and go on drinking. But put him in a room of his peers once a week—make him share the burdens of others and have his burdens shared by others—and he could do something that once seemed impossible.
When churches—in particular, the megachurches that became the engine of the evangelical movement, in the nineteen-seventies and eighties—began to adopt the cellular model, they found out the same thing. The small group was an extraordinary vehicle of commitment. It was personal and flexible. It cost nothing. It was convenient, and every worshipper was able to find a small group that precisely matched his or her interests. Today, at least forty million Americans are in a religiously based small group, and the growing ranks of small-group membership have caused a profound shift in the nature of the American religious experience."

This reminds me of our efforts to create small praying circles of young adults in various cities and colleges throughout Israel. This Model has it’s own challenges, as he writes:
“Small groups cultivate spirituality, but it is a particular kind of spirituality," Robert Wuthnow writes. "They cannot be expected to nurture faith in the same way that years of theological study, meditation and reflection might." He says, "They provide ways of putting faith in practice. For the most part, their focus is on practical applications, not on abstract knowledge, or even on ideas for the sake of ideas themselves."
We are so accustomed to judging a social movement by its ideological coherence that the vagueness at the heart of evangelicalism sounds like a shortcoming. Peter Drucker calls Warren's network an army, like the Jesuits. But the Jesuits marched in lockstep and held to an all-encompassing and centrally controlled creed. The members of Warren's network don't all dress the same, and they march to the tune only of their own small group, and they agree, fundamentally, only on who the enemy is. It's not an army. It's an insurgency. “

The challenge then is to find the common ground, the common goal to connect all of this small groups into a very active social network.
I invite you to read the full article here and to tell me what did you make of it.

Have a good Week!

Where to begin...?

Hello,

All beginnings are difficult and when facing the white screen and the blinking curser, how to begin this blog is the question that comes to mind.
Maybe I should start by explaining the reason I'm starting all of this.
My name is Lior, a 25 years old, native Israeli (fourth generation here), not a native english speaker (This may account for most of the grammer mistakes). I've joined the Israeli movement for progressive Judaism about 7 years ago. My entire family is completely Secular and I actually never really knew what Reform Judaism really means. All of that changed when I was accepted in High school to take part in Amitei Bronfman, A leadership fellowship that deals a lot with pluralistic Jewish Identity. That was the first time I've encountered reform shuls in Israel. That was the first time I've met a female Rabbi. That was the first time I've noticed texts of Yehuda Amichai and Lea Goldberg in a prayer book. After the fellowship term was over, I've searched for that kind of Jewish experience in my home-town, Rishon Le-Zion. I found a small community that accepted me with open arms and a big smile and as they say, the rest is history....

I've created this blog in order to open a new line of communication between Israeli reform young adults in Israel and the people in the broader reform Jewish world.
It seems to me that the reform world doesn't have a chance to hear a lot of the voices the youth and young adult age groups, especially in Israel.

I hope that this blog will bring to public the issues and projects that involve young people in Israel and the Israeli movement itself, in this era of constant change.

And as all blogs go, I'm waiting for your comments :)