אפשרות High Holiday Edition | September 2015 Efsharoot / Possibility

“A chance that something might exist, happen, or be true; something that might be done or might happen; abilities or qualities that could make someone or something better in the future”

ou may be familiar with the journal Sh’ma, first pub- Ylished in 1970 by the liberal theologian Eugene Borowitz and in continuous publication ever since. You may be surprised to find this Sh’ma insert in the Forward. In surprise, we hope you will find possibility.

What you hold in your hand is a link between Sh’ma’s past and its future — an issue that examines the idea of possibility (efsharoot, in Hebrew) and at the same time embodies a possibility: a partnership with the Forward that would continue to bring Sh’ma’s unique content to the newspaper’s readers.

Since early 2014, we have been experimenting with the delivery and framework of Sh’ma — how we can fully engage readers in Sh’ma’s commitment to creating conversation and bringing together a wide array of voices around a single theme.

In conjunction with several partner organizations, we have spent the better part of the past year designing, prototyp- ing, and testing new iterations of Sh’ma in order to hold onto the best of what we’ve been — a curated conversation on contemporary, relevant Jewish topics — while transform- ing our modes of engagement. As we come to the end of this iterative, prototyping process, Sh’ma has partnered with the Forward to bring you this next-generation prototype of the journal: a twelve-page insert designed to spur new thinking about “possibility” and, for those who are so in- clined, a guide to facilitating discussions around the theme.

Each year, many of us approach the High Holidays with the idea of possibility sitting on our shoulders. We antic- ipate some potential for change — especially given the liturgical framework that Rosh Hashanah and Yom Kippur provide. And, while the holidays offer a ten-day period of introspection, study, spiritual encounter, and community engagement, we’re likely to find ourselves at midstream still wondering how to actually feel and do things differently.

We hope you will use the host guide (found on page 14-15) to start conversations in your home or synagogue that un- pack open-ended questions relating to the holidays. We have found that these conversations sometimes spur read- ers to consider alternate perspectives and to rethink Jewish texts, ideas, and sensibilities. Please let us know what works for you in this experiment by completing a brief online sur- vey (url to survey found on page 5). As we contemplate our possibilities going forward, we look forward to sharing a fruitful year with you.

Find “Consider & Converse” — our facilitator guide — on page 14-15 — Susan Berrin, Editor-in-Chief

Art by David Wander; definition from Merriam Webster * share and read online jd.fo/shmaED Every person must view himself all year long as though he is half meritorious and half culpable, and also the entire world is half meritorious and half culpable. [Therefore,] if he commits one single sin, he will have tilted himself and the entire world to the side of culpability, and cause them destruction. But if he does one mitzvah, then he will tilt himself and the entire world to the side of merit, and cause himself and them to be saved.

Rambam’s Mishneh Torah, Hilchot Teshuva 3:4, based on Kiddushin 40a-b

“Is it possible for a human being “So what can I possibly to do all his work in six days? do for you, my son?” Does not our work always remain incomplete? What the verse means to convey is: Rest on newness the Sabbath as if all your work were done. — Isaac, on his deathbed, to Esau, after Jacob took Esau’s blessing (translation/commentary by Another interpretation: Rabbi Jonathan Sacks on Genesis 27:37)1 Rest even from the thought of labor.” judaisms — Abraham Joshua Heschel on Exodus 20:8-11 in The Sabbath: Its Meaning for Modern Man

luck “If you will it,

it is no fairy tale.” optimism Presidents who have used “possibility” in an inaugural address: 7 — Theodor Herzl Presidents who have stories used “impossibility” : 1 “She saw him as he must have ”No people can live to itself alone. The unity of all who looked when he was young, long before she dwell in freedom is their only sure defense. The eco- nomic need of all nations — in mutual dependence had been born: boyishly hopeful, possibilities — makes isolation an impossibility.” turning his eyes into stars.” — Dwight D. Eisenhower, 2nd inaugural address, January 21, 1957 — Celeste Ng, Everything I Never Told You

“Being a grandparent has renewed my energy and my sense of wonderment and curiosity. I see this wonderful innocence “Overall, the risk for heart failure that’s reflected in conversation: the goodness, the sweetness, the gentleness, and the sense of hope that children have.” was approximately half in optimists — Ted Kennedy, former U.S. Senator from Massachusetts2 versus pessimists.”

Study published in Circulation: Heart Failure, “Optimism and Other Sources of Psychological Well-Being,” “Possibility” by Alan Rozanski, M.D., American is ranked as the 1,199th most used word Heart Association out of 450 million words in contemporary American English.

1. Rabbisacks.org/covenant-conversation-5768-toldot-chosenness-and-its-discontents/ 2. As quoted in Wisdom: The Greatest Gift One Generation Can Give to Another, by Andrew Zuckerman

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NiSh’ma — let us hear — is our simulated Talmud page. Here, we find three people offering three takes NiSh’ma on a seemingly simple but surprisingly complicated sentence uttered in the fourth century by Rava, a rabbinic sage. —S.B.

Ilana Goldhaber-Gordon: To the Leslie Gattmann: One needs only to look at the families lost in the casual reader, this statement by the talmudic Holocaust to recognize how luck is paramount. My mother’s family escaped sage Rava seems to dismiss skill and effort Germany on the last ship — as she describes it — before Kristallnacht. in the face of fortune. Why bother with exer- Cousins, aunts, and uncles were lost, all of them kind and observant Jews. cise and diet when your genetics might kill It was luck and foresight that saved my mother and her immediate family. you anyway? It’s a troubling conclu- sion but, fortunately, it’s not what Rava Some families carry tragedies heavily on Babylonian Talmud their backs, some families less so. My first מועד קטן כח is saying. “Merit,” here, really means “religious virtue.” Rava Tractate Moed Katan 28a husband was plagued by health continues with a story problems. In the midst of pre- about two rabbis — both paring our daughter for her bat men of such great merit Said Rava: “[Length of] life, children, and mitzvah — after spending six that their prayers brought months reading Torah with her rain to end a drought. sustenance depend not on merit, but luck.” and chanting blessings — he And yet, one of the rabbis collapsed and died in front of lived to the extraordinary her and our 7-year-old son. He age of 92, while the other … was such a loving, attentive -father, passing on Jewish tradi אמר רבא חײ בני ומזוני לא בזכותא .died at 40 tions. I was left without any ex- Rava’s teaching affirms planation to give my children as to why such a righteous person תליא מילתא אלא במזלא תליא מילתא… the value of prayer for the welfare of the community would die. At 45 years old, his while discouraging reli- luck ran out; he certainly did ance on prayer to effect not merit this end. indirect change in our personal lives. He also dispels the dangerous notion that personal fortune indicates moral character. Rava’s perspective is similar to that of an anonymous voice in a different talmudic passage. (Kiddushin 39b) In that passage, We can always find those we a father asks his son to climb up a tree to a bird’s nest, send away the mother bird, and take her eggs. Though the Torah believe to be luckier than our- promises long life for honoring parents (Exodus 20:11) and for sending away a mother bird (Deuteronomy 22:6), this boy selves, and those less fortunate. falls from the ladder and dies. Our anonymous scholar concludes that the ladder must have been unstable. The boy did not I believe life is totally about deserve to die, but you can’t count on miracles, so don’t climb rickety ladders! luck, and the great creative challenge is how to turn away from bitterness in the face of Lawrence Bush: Luck, according to some psychologists, comes loss, how to create a life that is meaningful and affirming. Rabbi Ilana Goldhaber-Gordon, more readily to those who deviate from routine. If you repeatedly who has a doctorate in bio- walk the same path en route to work, shopping, or whatever, you’re chemistry, is rabbi-educator likely to encounter the same neighbors, same sights and sounds, at Congregation Beth Jacob in and same possibilities as the day before. If you vary your route, you Redwood City, Calif. vary your likely experiences, which broadens your range of having something lucky happen — like meeting your love, who happens to live five blocks over.

Leslie Gattmann is a Judaic artist who works in porcelain, mosaic, Luck is therefore partly a function of merit — if we count risk-taking as a feature of and Hebrew and English calligra- merit. For example, Moses chooses to amble off the beaten path and stumbles upon the phy. Recently retired as a special burning bush. education teacher in the Santa Rosa, Calif., public school system, But in American society, which is fundamentally capitalistic, the idea that merit she still directs Celebrations!, a attracts luck is often used to tout the achievements of wealthy people and to deny Jewish program for children with the collective nature of economics (what Rava calls “sustenance”). Whereas Judaism, special needs and their families. in texts such as Psalm 24 (“The earth is the Lord’s, and all of its fruits”), recognizes She also runs a bed and breakfast that wealth is a collective product — wrought from our shared blessings (natural in California’s wine country. resources) and based on generations of civilization-building, knowledge, infra- structure, effort, and community — those who place their faith in the marketplace

Lawrence Bush edits Jewish Cur- would have us believe that the super-wealthy deserve their super-wealth (and the rents and writes the blog long lives and privileged children that often come with wealth) because they are Jewdayo, a daily blast of Jewish just that marvelous, just that meritorious. Rava counters: It’s luck. Bow your head. pride, at jewishcurrents.org.

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CORRESPONDENCE Preserving the Politics of Hope : An Exchange of Letters From the Editor’s Desk We invited Julie Saxe-Taller and Jon Elkin — both political activists — to think about “hope and change” in politics. As part of an issue on “possibility,” we wondered whether — in a political arena — the promises of hope and change President Obama campaigned on eight years ago can be fulfilled. We asked our writers to consider how “possibility” has been embraced in the Obama Administration and whether only the arc of history may reveal the successes of a campaign slogan. —S.B.

Dear Jon,

What an interesting way to meet — to engage in There is a passage in Ze’ev Jabotinsky’s novel The Rabbi Julie Saxe-Taller, an exchange of letters about hope and change in Five in which the reciting of the mourner’s kaddish associate rabbi the political arena. In such an exchange, one of us is a locus for the fight against despair. A mourning of Congregation might have represented the perspective that victories father “stands at the edge of the pit and presents Sherith Israel in his bill, his accounting for the damages, to the Lord San Francisco, was ordained at by forces of greed and injustice comprise ample Hebrew Union College in New York evidence that political hope and progress are dead in of the Universe. He is furious. He shakes his fists in 2004. She currently serves on the the water; and the other might have argued that a and he vilifies the heavens.” But next to the man Bay Area Regional Council of Bend is Satan, who is waiting to take advantage of the the Arc: A Jewish Partnership for long view reveals that, despite obstacles and defeats, Justice, where she finds partnership hope is alive and progress is happening, if slowly. man’s rage at God. The grieving man begins to say and inspiration to act for justice. But because hope is not a function of circumstance, kaddish, a prayer that praises God, saying, in other Saxe-Teller served as co-chair of words: “‘You, Satan, keep out of this! Whatever the J Street Rabbinic Cabinet for it can be chosen even in the roughest of times. several years. And so I want to open not a debate but a conver- grievances I have against God — that is our busi- sation about how we nurture hope and work for ness… Somehow we will settle the [matter] between Jon Elkin is a ourselves…’” Here is Judaism’s powerful acceptance graduate student justice, and how we deal with political defeats at the Tuck School and frustration. of reality, including our sorrow and rage, and at the of Business at same time the affirmation of the ongoing possibil- Dartmouth College ity for healing and hope. In fact, it is grieving that and the Paul H. Nitze School of I choose “hope” and I participate in political Advanced International Studies campaigns (most recently for Prop 47 in California, makes room for hope to reappear in time. at Johns Hopkins University. He reducing incarceration for nonviolent crimes), not served as a Peace Corps volunteer because I always feel hopeful about politics, but To capsulate: Pursue justice, and seek real victories, in Azerbaijan from 2008 to 2010, and co-led a service-learning program because I need to be part of hopeful efforts toward but do not rely on them as your source of hope. with the American Jewish World a just society, as I need friendship and fresh air. We This is how I understand Psalm 118:8: “It is better to Service in Ghana. Prior to returning cannot deny climate change, increasing resource take refuge in the Eternal than to trust in people.” to graduate school, Elkin spent Relationships are the key to both life and political eighteen months in Washington, disparities, or the violence done by armies and D.C., working for a firm specializing governments to the vulnerable. It is because these organizing, but when people cannot or do not come in corporate social responsibility realities are so discouraging that I take seriously my through for us, our hope is not at stake. And if we and international trade-consulting. responsibility to nurture a sense of possibility in have chosen hope and a commitment to action, myself and in others. Judaism — both religiously there is endless interesting material from which we and historically — calls us to act from hope even can learn, in both victories and defeats. when we feel hopeless. We are called to choose life, to light candles in darkness, to show up for each What has nurtured your commitment to working for justice? How do you balance choosing projects or campaigns that are more likely to succeed versus I need to be part of hopeful efforts toward a causes that are dear to you? I look forward to learn- ing about you and from you. just society, as I need friendship and fresh air. Yours, other in mourning, to turn from our own discourag- ing habits toward acting on our principles. And we Julie Saxe-Taller are called to pursue justice, because it will not unfold before us without effort.

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Dear Julie, record the potential for change in some of the same systems that our son for the cause. President Obama our society, how do we make a cred- principles as Jews often cause us to only became a supporter of same- Thank you so much for the ible plea for hopefulness? oppose — systems that rely on clas- sex marriage in 2012 — and we thoughtful letter. I appreciate your sism, racism, and the prioritizing do not know what motivated his reframing of this topic and, quite Best regards, of market values over human ones. change. But we do know that same- frankly, I agree with your senti- Jon Elkin (For example, our schools are tools sex marriage was achieved through ments and analysis. “Hope” can for advancement but they also keep a grassroots movement and not certainly thrive regardless of the Dear Jon, a class system in place.) Working for by the charisma and leadership of circumstances, making it a tool justice requires those of us who are an individual. that sustains our optimism, fuels Thank you very much for your economically privileged to work for our pursuit for a better world, and reply, for sharing your personal structural changes that may rattle What’s remarkable about these preserves our mental health. I like perspective, and for putting on the our sense of security. This is where past eight years is that we’ve seen that you compare hope to friend- table what I agree are urgent ques- we have the chance to follow the both the power of an individual’s ship and fresh air; it is certainly tions for all of us who wonder how wisdom of the slogan “no justice, charisma and leadership and the essential for a fulfilling, connected, to find the energy and inspiration no peace,” whose flip side is found strength of a passionate move- and passion-filled life. As a self- for presidential election politics, in Pirkei Avot: “Marbeh tzedakah, ment. President Obama inspired proclaimed idealist, I choose hope given the gap between what is marbeh shalom” — “One who in- us to send him to the White House and optimism while recognizing promised and what is achieved. creases justice increases peace.” but it was the people who inspired that I have been privileged never government to correct an injustice. to have encountered serious chal- You ask: “How can hope be com- Certain campaigns — for example, At the risk of sounding trite, I think lenges to either. municated and shared in the the Affordable Care Act, burgeoning this is precisely what “possibility” absence of noticeable progress?” national conversations on both race means in the public sphere: that That said, as I read your letter, I And you press further: “For those and inequality, same-sex marriage we can’t know where change will found myself wondering: How is on the short end of our country’s hope instilled in those who do not growing economic inequality, what feel the responsibility to inspire is it about our political choices The existence of possibility in our politics hope in others (as you do), nor today that suggests we’re on the have the fortitude to conjure it up cusp of making change?” As I read preserves an unknown and unquantifiable within themselves? How can hope this question, I thought to myself: be communicated and shared in Nothing. Nothing currently sug- potential for progress. the absence of noticeable progress? gests that presidential politics are President Barack Obama, as he ran on the cusp of a significant change — have moved forward under Presi- come from. As the field for the Re- for president in 2008, called on of direction. And nothing will dent Obama, with his leadership publican presidential nomination us to “hope” by reminding us of create such a cusp if we pretend we but not without massive popular reaches the midteens, and as I read the improbability of our collective are already at one. As with telling organizing. Can we get as hope- yet another story of Hillary Clinton history. In the midst of a crippling a child, “We’re almost there” when ful and excited about campaigns withholding emails from her years economic crisis and two seemingly we are hours from our destination, for change as we historically have as a public servant, I can’t help but endless wars, at a time when many we lose credibility when we lie about a personality? Do you think feel somewhat discouraged. But I felt disillusioned and underrep- about where we are. we can enthusiastically back cam- will always vote, I will continue resented by the political process, paigns, not primarily because we to donate to causes I believe in, Obama symbolized change and Election promises are almost are enamored with the candidate, and I will take action when I feel asked us always fantasies. Honesty about but explicitly for their movement- compelled to do so because the to imagine possibilities for a new the forces organized against social building potential? existence of “possibility” in our future — as many generations of and economic justice is part of politics preserves an unknown Americans had done before. organizing effectively for justice. I Yours, and unquantifiable potential for think we gain credibility by being Julie progress. We are living in a time But while some may be inspired honest about the obstacles we face, of unparalleled connectedness, and their hope may be sustained and that the honesty itself creates a Dear Julie, which time and again has served to through hearing about our coun- degree of hope. expedite and magnify the changes try’s history of “hope” and its Thank you for your response and we pursue. If “hope” is air, then triumph over the societal ills we’ve Honesty requires exposing the for posing such timely questions. “possibility” is our lifeblood. managed to minimize, others may ways our government fails its You ask: “Do you think we can enthu- need more. How do we under- people (such as bailing out banks siastically back campaigns, not pri- Warmly, stand the possibility that President while allowing individuals to hit marily because we are enamored with Jon Obama promised during his cam- bottom) as well as taking genuine the candidate, but explicitly for their paign, now that we near the end of responsibility for change. Jews have movement-building potential?” I can’t his term and enter an election cycle been key members of progressive help but answer yes. This past sum- featuring names of the past? For movements in this country. Yet mer, the Supreme Court ruled that those on the short end of our coun- there is something a little tricky the U.S. Constitution guarantees try’s growing economic inequal- about this. We are a community of same-sex couples the right to marry. ity, what is it about our political immigrants and descendants of im- But this remarkable and rapid prog- choices today that suggest we’re on migrants who came to this country ress in the area of LGBT (lesbian, the cusp of making change? In the seeking security. Many of us have gay, bisexual, transgender) rights absence of candidates who symbol- benefited from access to upward happened without the benefit of a ize and demonstrate through their mobility. These benefits ally us with visible and charismatic spokesper- Illustration by Justin Winslow

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We want your input! Help us to create a better Sh’ma by completing this brief online survey. jd.fo/shmasurvey1 5 SH’MA | shma.com SEPTEMBER 2015 | Tishrei 5776 PERSPECTIVES Dwelling in Possibility From the Editor’s Desk

Paradox runs through a couple of the following essays and expands how we talk about “possibility” — including how we understand “newness” and how a thera- pist understands reactions to change. In the next pages, you will find essays by rabbis, activists, and scholars, as well as paragraphs from an author and a scientist exploring what possibility means in their fields. And we asked three writers to dream up first sentences for stories that feature the notion of possibility (we invite you to imagine how these stories might possibily end!). —S.B.

possibility? Or, does it remind us that we are, on some fun- damental level, all the same — and, if so, what happens to A Life Never Lived Before all that possibility?

DAVID KASHER As if recognizing this tension, this Mishnah goes on to present a metaphor that offers something of a resolution:

“If a person casts many coins from one mold, they all resemble In the midst of reading the rather technical talmudic ac- one another, but the Supreme Holy One, blessed be God, fash- count of ancient court proceedings in Mishnah Sanhedrin, ioned every person with the stamp of the first person, and yet not one suddenly encounters a profound reflection on the na- one of them resembles his fellow.” ture of the human being. No person is like any other, though we are all equal in our It comes on the heels of the instructions to witnesses in humanity, all drawn forth from the same genetic source capital cases; they are being reminded of the gravity of material. Unlike the factory mold, which produces identi- their responsibility and the extreme caution with which cal products, one after another, the Holy One is somehow they ought to render judgment. “Perhaps,” the judges warn, able to imbue each person with both a wholly unique iden- “your testimony is based on hearsay or conjecture.” “Do tity and a shared stamp of equality. you understand,” they ask, “that just as a murder is irrevo- cable, so, too, is the death penalty?” And then, as if struck And what is this “stamp,” exactly? Surely it is the tzelem by the weight of their own warnings, the rabbis put aside Elokim, the image of God, as we learn: their legal discussion for a moment in order to declare to And God created the person in God’s image, in the image of God the reader: God created him, male and female He created them. “This is why the human being was created alone in the world [in (Genesis 1:27) the account of the Creation in Genesis] — to teach us that any- In other words, our common humanity is found in the im- one who destroys one life, we consider to have destroyed a whole print of the divine that each one of us receives. All people world; and anyone who saves one life, we consider to have saved are equal, not simply because we trace our ancestry to the a whole world.” (Mishnah Sanhedrin 4:5) same place, but also because we are all united in our shared This story suggests that since all of humanity is descend- essential holiness, which cannot be denied or violated. ed from the same singular person that God created on the However, once we recognize what makes us alike, we then sixth day of Creation, each one of us has the potential to can turn to marvel at the remarkable diversity of human- produce a world of new life. This creative potential man- ity. Though we are stamped from the same mold, we are ifests itself both in the tangible form of our descendants each unique, both in our various physical appearances and, more symbolically, in the impact we have on the and, more importantly, in our potential to live a life that world that will ripple out through eternity. Every one of us has never been lived before — and, in so doing, to create a is a wellspring of unique possibility, a world unto ourselves. whole new world. That is why this same Mishnah comes, However, the same Mishnah then continues: finally, to this bold proclamation:

[The human being was created alone also] so that no one person Therefore, every one of us should say, “The world was created can say to his fellow, “My father is greater than your father!” for me.”

Here, the idea of a common ancestor seems to serve a quite Like the first person, each one of us is a completely unique different function. Rather than representing our unique creation, a promise of new possibilities, never seen before. capacity for creative potential, the story of Adam is an The world is waiting. equalizing force, suggesting that on some level we are all * share and read online jd.fo/shmadebate5 the same. No one can claim an inherent superiority or special privilege, for we know that all human beings are de- scended from the same source. You are no different from Rabbi David Kasher is the senior rabbinic educator at Kevah, a your fellow human being. Bay Area-based organization that runs a network of Torah study So which is it? Does our Creation story tell each one of groups for adults across the country. He blogs on the weekly us that we are special, unique, unpredictable, and full of Torah portion at: parshanut.com.

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Faith in Newness Hermann Cohen, a 19th-century German exists only in contrast to an “old” and Jewish philosopher, may be drawing expected pattern. And while the rising of Sam Fleischacker on Descartes as he glosses on the Yotzer the sun each morning is not really new

Newness is the most radical kind of possibility. It’s possible that there will First Sentence be rain today, even if it in fact does not rain, and it’s possible for me to choose chocolate rather than vanilla ice cream, That yom tov, my mother shoved on her oven mitt even if I, in fact, go for the vanilla. These are rather more banal kinds of to check on her roast and said to me, “Child, never possibility compared to the possibilities rule out the possibility for certain disaster.” we wonder at, religiously, such as things we didn’t think possible before they Sara Lippmann is the author of the story collection, Doll Palace, which was happened: a radical personal or political long-listed for the 2015 Frank O’Connor International Short Story Award. transformation, a cure for a seemingly * Share and Read Online jd.fo/shmadebate6 incurable disease, or an artwork or natu- ral sight more beautiful or striking than blessing that I have been discussing: in this sense, it tends to give us hope and

“Creation is God’s primary attribute.” But thus serves as a useful metaphor for new- Sam Fleischacker is a Cohen does not see Creation as an act ness. Artists, composers, and novelists professor of philosophy at Newness, the space of that happened only in the beginning of more clearly present us with paradigms the University of Illinois at the universe: rather, it happens con- of newness — the composer Arnold Chicago. He is the author, radical possibility, is stantly. That is what our liturgy means by Schoenberg’s “Pierrot Lunaire” and James most recently, of The Good and the Good Book (Oxford declaring that God “constantly renews in Joyce’s Ulysses, of course, but also the what marks the crucial University Press, 2015), each day the work of the beginning.” 16th-century painter Pieter Bruegel’s What Is Enlightenment? difference between a God- peasant scenes and Rembrandt’s self- (Routledge, 2013), and What is newness? It’s not the same portraits. Great religious teachers and Divine Teaching and the infused universe and a as change. If you work for a boss who political actors also envision stunningly Way of the World (Oxford, changes the office furniture around every new ideas or initiate new practices. 2011). He is also director of purely naturalistic one. Jewish studies at UIC, and day, your reaction on coming in will the founder of its Jewish- not be, “Oh, how new!” Rather, you will For something to be new, a pattern Muslim Initiative. we could have imagined. Unexpected think, “Same old, same old; he’s moved of events and expectations must exist events of this sort suggest that even what the chairs again.” The arrangement you against the background of which it seems fixed can be changed: that there see today is different from yesterday’s is unexpected. But expectations are is (with all due respect for Ecclesiastes) arrangement, but not new. The new something that only humans fully have, something new under the sun.

Traditional Jews attribute to God, first A Novelist on Possibility thing every morning, the will to institute such newness, to remake creation in un- foreseeable ways. “You create all,” we say in the “Yotzer” blessing, which follows Language holds endless possibilities, the “Barchu.” myriads of possible worlds... The blessing continues: “Every day in your goodness you renew the Creation For me, writing is always ignited by friction, by a unique linguistic gesture that disrupts the [ma’aseh bereishit: literally, ‘the work routine of language and stands out within its current. This is especially potent when I write of the beginning’].” Creation seems, in Hebrew, where the many layers of the language and its history are ever present. A strange indeed, to be newness. verb, an archaic conjugation, or an unusual noun may serve as a trigger for a possible

René Descartes, the 17th-century French literary universe. And then I feel as though an invisible window opens in the room, bringing philosopher, brings creation and newness in new light and fresh air. Paradoxically, the arc of the narrative always comes to me in its together in his Meditations. “It does not complete form, demanding and formidable, locked against changes or even variations. I follow from the fact that I existed a short always write the ending right after I complete the opening paragraph of a new work; only while ago that I should exist now,” he then do I sit down to fill the gap between these poles. This tension between the sense of says; I would not exist now unless some endless possibility and the tightly predetermined arc of the narrative never ceases to intrigue power “creates me, as it were, anew.” me, and it sustains me through the arduous process of writing. More generally, the difference between “conservation and creation” exists Ruby Namdar a New York-based Hebrew writer, is the author of HaBayit Asher Necherav (The Ruined House), merely in how we think about things, he which won the Sapir Prize, Israel’s most prestigious literary award. says, not in reality. Newness is creation, a bringing to be out of nothing. * Share and Read Online jd.fo/shmadebate6

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something that requires articulation and makes possible our personal hopes for institutionalization. We constitute the transcending our vices, our political patterns that the new defies; we set up hopes for transcending injustice, and and hold fixed ways of understanding our spiritual hopes for experiencing or living through the world that can be something truly wondrous, something broken by the new. We set up patterns that humbles and awes us. These radical of understanding and practice because possibilities are what we affirm first in we are rational. But our rationality also our morning prayers — as they should tempts us to fit everything, no matter be first in our religious hopes, first in our how unexpected, into a pattern we have commitment to God. already established — to rob everything * share and read online jd.fo/shmadebate5 of its newness. Many of us say, in the face of something apparently new, “I Wide-Angle Judaism actually thought things would work out Rachel Brodie like this.”

I once ordered a Torah scroll on eBay So a paradox is built into the very idea that arrived in a cardboard box made for Photo by Rudi Halbright of “new.” And it is that paradox to a Sony television set; even my Berkeley for a more informed decision-making which religion is fundamentally ad- born-to-recycle children were discon- process. We want people to be informed dressed. For without newness, our lives certed. After the Torah was removed, I consumers and that means knowing as would be monotonous and desperate. noticed the tagline emblazoned on the much about what they are rejecting as We would have no hope of being sur- box: “Imagine the Possibilities: The Cen- what they are accepting. prised — no hope, therefore, of experi- terpiece of Your Home.” The TV? Not so encing spiritual joy. We would also have much. But the Torah… My commitment is to the process and no hope that we could ever overcome preparation — that the experience itself our individual patterns of jealousy or In many ways, my mantra as a Jewish be meaningful. As an educator, this is of- laziness or self-centeredness, or our educator is summed up by that line: ten perceived as countercultural, but I do social patterns of classism and racism, or “Imagine the possibilities.” Exposure not set an agenda regarding “next steps.” flagrant commercialism. to “the possible” is core to an approach I have learned to trust that having an called “wide-angle Judaism,” and it aims opportunity to experience Judaism — For both moral and spiritual reasons, to broaden the definition of an authen- one that has integrity and is personally then, we need newness. But if newness tic Judaism by revealing Judaism to be engaging, that honors both the collective is precisely the breaking of patterns that infinitely bigger than any institution, tradition and the individual’s values — seem unalterable, then we have no natu- denomination, or historical moment. can be the tipping point toward contin- ralistic — scientific — reason to think ued engagement, even if I never find out we can encounter it. We can have only a When asked what Judaism says about exactly how it plays out. To be content faith in newness. “x” or “y,” I responded with, “Which with that unfolding process requires that Judaism? The one understood by Chabad I approach my work with the optimism And that faith is what we declare at the in 19th-century Belarus? The one of an educator, the humility of a parent, opening of our morning prayers. Our practiced by Persian Jews in Iran in the and the naïveté of someone who has God is a God of newness who can always 1970s? The one taught by Maimonides? never tried to get a program funded. make and remake the world (this is no The one imagined by Abraham Joshua less miraculous than making it in the Heschel?” There is no “Judaism”; there At the JCC, we also train a wide-angle first place). Newness, the space of radical are Judaisms. I’m not trying to make a lens on human potential using an possibility, is what marks the crucial dif- case that Judaism can be “anything,” but approach we refer to as “grounded ference between a God-infused universe rather to engage with Judaism as a multi- optimism.” The underlying assumption and a purely naturalistic one. It is what faceted, continuously evolving civiliza- is also somewhat countercultural in an tion that includes wisdom and practices age of increasing cynicism and even that I know to be profoundly affecting, nihilism: We start from a belief that posi- relevant, and useful in supporting our tive change is possible in our selves, in Exposure to “the possible” quest for wellbeing — individually, com- our relationships, and in our society. We encourage the question: “What now?” is core to an approach munally, and globally. Rachel Brodie is the called “wide-angle In my work at the Jewish Community What now? The “grounded” aspect of “grounded optimism” is the radical ac- chief Jewish officer Center of San Francisco, the ultimate (CJO) of the JCC of San ceptance of reality. The optimism points Judaism,” and it aims to measure of success is when a student Francisco (and while to the intersection of American and broaden the definition of says, “Really? I didn’t know that was LOL is an appropriate possible,” or “I never expected to feel Jewish values: the vote and/or voice of response to the title, an authentic Judaism. that way.” Broadening perceptions allows an individual can make a difference. As the job itself is GR8).

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both an American and a Jewish organiza- social, moral, and political obligations But the debate continues, recorded in tion, we are called to put aside our cyni- (as we perceive them). We are called to Tosefta Berakhot 1:10, cutting to the core Elie Kaunfer, co-founder cism and confront brokenness without imagine the possibilities. of our experience of our past stories. Ben and executive director of the paralysis of uncertainty or “compas- Zoma responds to the sages, saying: Is it Mechon Hadar (mechon- hadar.org), is the author of sion fatigue.” We are called to act on our Exposure to a wider-angle of “the possi- possible that we mention the Exodus in Empowered Judaism: What ble” — both personally and communally the days of the Messiah? But we know it Independent Minyanim Can — is where we see our work as personal says (in Jeremiah 16:14-15): “There is a Teach Us about Building Vi- trainers, programmers, or preschool time coming — declared YHVH — when brant Jewish Communities A Scientist on Possibility teachers. We try to inspire, support, and it shall no more be said: ‘As YHVH lives, (Jewish Lights). A frequent guide our fellow-travelers to do the best who brought the Israelites out of the lecturer on prayer and There are many different they can. (As I regularly remind my own land of Egypt,’ but rather: ‘As YHVH building grassroots Jewish communities, Kaunfer is children, my colleagues, myself, if it’s re- lives, who brought out and led the off- directions that scientific particularly interested in ally the best you can do, then I actually spring of the House of Israel from thought has taken relating the siddur as a text to can’t ask for more.) And in doing so, the Northland…’” be interpreted. to pondering possibility and we strive for the best possible outcome change. One such concept, — not the best or the possible but the Ben Zoma’s position now becomes developed by biologist best possible. clear. One must mention the story of the Exodus at night to the exclusion Stuart Kauffman, is that Thinking through a wide-angle lens, us- of mentioning it in the future redemp- of the “adjacent possible.” ing grounded optimism, and having deep tive time of the Messiah. Buttressing his Basically, this idea holds trust in the process allow us to let go of opinion with a quote in Jeremiah, Ben that what is possible right an attachment to a particular outcome Zoma points out that in the future, the that may benefit our institution or some story of the Exodus from Egypt will be now is limited by con- larger vision of Judaism and, as Reb Em- supplanted. No longer will we call God: straints (such as technology ily Dickinson said, “dwell in possibility.” “the One who took us out from Egypt” or capital). But we continue * share and read online jd.fo/shmadebate5 but rather, “the One who took us out of the Northland.” In this conception, to push this edge of pos- Core Stories stories are discarded once they become sibility by working around Elie Kaunfer overridden by later narratives. Leaving constraints. These new Egypt happened in a prior redemption, concepts create not only Teshuvah is an opportunity to change but in the future, says Ben Zoma, the more current redemption is the only new breakthroughs, but one’s life story. But what does it mean to change that story? How much of what story that matters. also new niches that drive I do in the future is inextricably linked continued exploration. (For to my past self- example, the Internet is a understanding, and how much relatively modern niche.) As of it is a complete Teshuvah isn’t about a radical retelling; rather, it is individuals and as a society, break with my old simply the next chapter in an integrated storyline. we consider where we want narrative? To what extent do our old to go and we make short- Ben Zoma’s position — especially as it stories stay with us, even when we have term decisions that open relates to teshuvah — is perhaps best fundamentally changed? doors toward our longer- captured by this statement from Rabbi Joseph Soloveitchik: “Repentance, ac- term goals. We make it more These questions are discussed — albeit cording to the halakhic view, is an act of implicitly — in a talmudic argument de- likely to get where we are creation — self-creation. The severing of liberated upon in the Passover Haggadah. one’s psychic identity with one’s previ- hoping to go, but we can’t While debating the meaning of a seem- ous “I,” and the creation of a new “I,” predict with certainty that ingly unnecessary word in a passage in possessor of a new heart and spirit, differ- Exodus, the rabbis arrive at two positions we will get there, because we ent desires, longings, goals — this is the about when to tell the story of the Exo- don’t know what the vari- meaning of that repentance compound- dus from Egypt. One of the rabbis, Ben ed of regret over the past and resolve for ables will be in the future. Zoma, claims that one must mention the the future.” (Halakhic Man, p. 110) Hadassah Head is coordinator of story of the Exodus at night as well as in the day. But the majority opinion of the the evolutionary studies program But the sages take a different approach sages is that one must mention the story (EvoS) at Binghamton University. to this question. Rebutting Ben Zoma’s of Exodus in the world to come. This is She studied at the Pardes Institute excellent proof-text from Jeremiah, they the part of the debate we discuss during of Jewish Studies and she tweets suggest that while the story of the Exo- the seder. as @Haddie. dus from Egypt will change in relative * Share and Read Online jd.fo/shmadebate6

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importance — and how we tell the Our stories must change in order for us story will evolve — the story will never to change. But we never let go of those First Sentence entirely fall away. past stories. They are always a part of us. We just tell them differently. Possibly, it was the Our past stories — no matter how distant * share and read online jd.fo/shmadebate5 and no matter how removed from our worst decision she’d current experience — always stay with Cultivating Optimism us. Even after God redeems us again and ever made, and Melanie Weiner brings us to the Messianic age, we will possibly, possibly, it still be talking about the past redemption Our human condition is distinguished — albeit differently. Preserving our by a profound and unique central para- was the very thing stories may make change less stark — dox. We are creatures who crave security and therefore more achievable. In this that would save her. and attach deeply. And we are creatures conception, teshuvah isn’t about a radical both gifted and burdened with the Tova Mirvis is the author of retelling; rather, it is simply the next awareness that everything and everyone Visible City, among other books. chapter in an integrated storyline. is impermanent. Above all, we want to * Share and Read Online jd.fo/shmadebate6 hold onto what makes us feel safe and This is perhaps best summed up in a protected; yet we know that everyone we very short verse describing the genealogy love will die at some moment. Contem- of Abraham, and referencing his name plating this, it’s a wonder we’re not all change: “Avram is Avraham.” (I Chroni- Optimism, on the other hand, may much crazier than we are! cles 1:27) Avram is always wrapped up in best be described as being conscious of Avraham. Indeed, the letters that make the possibility — the inevitability — of The basis of a healthy psychological up Avram are all found within the name change. Optimism neither projects the foundation is “secure attachment,” in Avraham. The new person that Avram past or the present into the future, nor which an infant learns to trust and rely becomes still contains the old one. Or, in paints the future in a deliberately rosy upon a caregiver. For secure attachment the view of the Talmud: “Avram is Avra- hue (that would be denial). Rather, opti- to occur between a parent and baby, ham”; he maintained his righteousness mism is a willingness to meet whatever caregiving must be sensitive, consistent, from beginning to end. (B Megillah 11a) arises with trust in one’s ability to do so. and predictable. How ironic that a the- He may have fundamentally changed, ory of psychology based on attachment but core parts of him remained. Fatalism is fear-based. One dynamic of coexists with existentially based theories fear is to externalize threat. Paradoxical- of psychology in which the path to hu- ly, this creates a feeling of false security: man freedom, meaning, and health lies “I am safe in here, in my own personal in a recognition of our impermanence cocoon. The world out there is unsafe.” and mortality — in other words, in our Optimism does not cling to perceived nonattachment and our acceptance of security. There is no “in here” and the reality that nothing is secure. “out there.”

Whether or not we acknowledge it, Both are one, and everyone and every- change is occurring all the time. Our thing is interconnected and interdepen- environment is changing, as are our dent. In order to cultivate optimism, bodies, our very cells. The more we resist we must observe our security-seeking this knowledge, the more fixed we are. behaviors and habits and gently disarm The more we accept this knowledge, the them. Gentleness is key, because without more flexible we become. it we fall prey to debilitating shame.

Fatalism fixes the future. It clings to Melanie Weiner, LMFT, is a Compassion toward oneself allows for the familiar and projects it forward. psychotherapist in private “mistakes” (which might be considered It doesn’t matter if this projection is practice and a program di- “not mistakes,” but natural byproducts rector and clinical supervi- positive or negative. In some ways, of experimentation). Without sor at Jewish Family Service it is easier for the mind to say, “I am experimentation, we cannot learn, grow, of Los Angeles. Among her marked for misfortune” or, “I will never imagine the impossible, or change. In a JFS activities, she advises be truly loved” than to allow that the the Department of Mental compassionate mindset, we accept and future is entirely unpredictable. By fixing Health Spirituality Round- even welcome mistakes — while taking the future, an illusion of control and tables, in which clergy of full accountability by acknowledging security is attained — even if the future all denominations work how those mistakes impact others. together with mental health then becomes shrouded in gloom, to the This is the opposite of a mindset in providers to share resources point of making life dark and perhaps which the fear of making mistakes is and build community. Illustration by Tesily Diehl even unlivable. image

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overwhelming, even paralyzing, and we find personal meaning in the prayers, kindness toward those I care for, toward mistakes are denied or defended through the acts of teshuvah (return, amends, and others in the world, toward myself? Rabbi Susan Goldberg justification and rationalization. forgiveness), the teachings of the selected I choose one quality. Sometimes, I is passionate about the Torah and haftarah portions, and the combine one aspect of relationship and revival of Jewish life in the east-side neighborhoods Compassion and empathy for oneself — Slichot preparation prayers? a middah and see how they inform each of Los Angeles, where she the building blocks for optimism — will other. For example, I can choose to focus is a rabbi to the group, East also naturally extend to others. There Here is one way to approach the fall on my relationship with my father and Side Jews. As a rabbi at the can be no compassion or empathy for holidays that has been helpful person- the quality of humility (anavah). Wilshire Boulevard Temple, others without the ability to extend ally. I use the month of Elul (the month she focuses on revitalizing them first to oneself. preceding Rosh Hashanah that gener- Once I have the focus, I write a sentence the synagogue’s historic campus in Koreatown. ally begins in August) to reflect on my or two in a journal naming what it is To summarize, optimism means gently life. I begin with general reflections and so that I can refer to it throughout the acknowledging our craving for security then get more specific. What do I want holidays. I can also share my focus with and certainty while also embracing the to think about more deeply and shift or a friend so we can talk about it together. fact that no security or certainty exists. change? My reflections usually center on Now the prayers, the teachings of the It also means directing compassion- either relationships or middot (qualities rabbi, the music, the conversations ate inquiry to uncover and disarm our of character). My aim is to choose one in between services, the walk in the security-seeking habits and attempts to area of my life/focus that will serve as neighborhood, the days in between the evade our existential knowledge. In this the lens through which I experience all holidays — all of these holiday activities way, we can stay present with the terrify- aspects of the holidays. — are filtered through the prism of this ing inevitability of change and loss, and reflection. Each time I get a new thought embrace our full potential to meet life as In the realm of relationships, I take or insight, I again write about it or share it comes, in every moment. enough time to consider each person I it with a friend. Some years, I have * share and read online jd.fo/shmadebate5 care about and try to notice any concern worked in tandem with a friend — as in or issue that arises. In addition to my a chevrutah or study partnership — along Change One Thing family, friends, and coworkers, I think this path of reflection. about relationships with my community Susan Goldberg and neighborhood — and extend my As the holiday season concludes, the consideration to the city where I live, important next step beckons. I choose at “Change One Thing” is one of my the country, and the world. Finally, I least one way to put my reflections into favorite theater games. Two people sit think about my relationship with God. a concrete action. The holidays are de- back-to-back and, when instructed, How are these relationships working in signed for this. We are not asked simply change one thing (such as untying a my life? Is there one that needs more to reflect on difficult thoughts and feel- shoe). After making the change, they attention and reflection? There may ings. Our reflections are in the service of turn to face one another and guess be more than one, but I choose one to changed action inside of ourselves and what has been changed. The partners focus on. in the world. Just days after Yom Kippur, continue to change one thing at a time, we take out a hammer and a nail and and after several rounds, each person has When I turn to the second realm of start to build a sukkah. So in the days transformed his or her look. It is hilari- reflection,middot , I think about which after Yom Kippur, I take action on my ous to watch and a powerful reminder quality I want to cultivate: humil- specific reflections. that changing one thing and then one ity, generosity, forgiveness, kindness, more thing and again one more thing or compassion. (A good resource on My “action” will emerge from the over time does transform us. middot is the book Everyday Holiness by specific lens I employed during the Alan Morinis, a teacher of mussar.) For holiday period. Some examples: making The High Holy days offer us an invita- example, if I were to focus on kindness time to connect with someone in my tion to play that game. We are beckoned (chesed), how might I cultivate more life who needs my attention, calling to make changes — some small and in- cidental, others more serious and impact- ful. We are invited to get close to certain First Sentence aspects of our lives that we might other- wise avoid. We are encouraged to draw Possibly, he could have been a rabbi; possibly, Albert near to our tender spots and see what Einstein could have accepted the invitation to be the president of Israel; possibly, they hold. What might our limitations Stalin could have been a yoga instructor, and Marilyn Monroe could have been and hurts teach us about how we can grow and change? And though this sa- an actuary; but it seemed far more likely to him that people pretty much did cred season in the Jewish calendar is ripe what they were good at and avoided that which they had no business doing... for transformation, figuring out where which is what he found himself thinking as he mounted the steps to the bima to to begin can feel frustrating. How will address a congregation in a synagogue he’d never set foot in, on a holiday whose name he wasn’t sure how to pronounce.

Rachel Kadish is the author of several novels, including From a Sealed Room and Tolstoy Lied: A Love Story. * Share and Read Online jd.fo/shmadebate6

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The doctor, who had graying hair and a Over the next five weeks, as Alex became

large frame and protruding belly, walked weaker and sicker, I wanted to speak with Denise Wiesner-Berks prac- toward me. “Mrs. Berks, hello.” He him about dying, his fears, his reality, his tices acupuncture, herbol- paused for a very long time. “I am sorry life. But I couldn’t. I couldn’t entertain ogy, and Chinese medicine to tell you that it doesn’t look good. the possibility that there was no possibil- in Santa Monica, Calif. While earning her master’s degree When we went in to remove the tumor, I ity. I couldn’t fathom the idea that he in traditional Chinese saw that it was too big. I am sorry.” There wouldn’t make it. medicine from Emperor’s was a longer pause as he looked into my College, she spent several disbelieving eyes. There had always been hope. He would months studying and treat- be among the percentage that survived. ing patients in a hospital Though I hoped this was a nightmare We would write a book together about in Shanghai, China. Having from which I would awake, my legs start- how he had beaten cancer. studied integrative oncology with Donald Yance, author ed to give way, my breath turned into of Herbal Medicine, Healing uneven panting, and my eyes swelled In retrospect, I see that he wasn’t able and Cancer, Wiesner-Berks with tears. I was sure that the doctor to talk to me about death because he supports cancer patients with the big white lab coat was speaking didn’t want to upset me. One day at and their caregivers. She to the wrong woman. I was sure that my the hospital, he wrote, “Death is not lives in Los Angeles with her 6’6” otherwise healthy husband couldn’t glamorous.” He wanted it to be over; he two sons, Noah and Ethan. die from cancer. I was not prepared for could barely breathe. I was the one that Illustration by Justin Winslow Rabbi Arik Ascherman is the the doctor’s diagnosis that there was no had a difficult time acknowledging the president and senior rabbi an organization that is doing work in longer a possibility for healing. situation and letting him go. It was only of Rabbis For Human Rights. the world where I want to volunteer, during his final hours, when I gave up or reaching out to good friends to tell Once I understood the implications of on possibility, that I came to terms with them I need help. The clarity that such the doctor’s words, I knew I would have his dying. Then, I became present to his simple practices provide makes possible to help my husband and children face every shallow breath, his every irregular the deepest themes of change that this the challenges in front of us. I had heard heartbeat. I started to live in only the season offers. Choose one thing for these the saying “God gives us only what we moment before us. I stayed attuned to days of awe and let it guide you. can handle.” I knew I would have to every inch of my beloved. This focus * share and read online jd.fo/shmadebate5 draw on an abiding and deep courage to became the bridge that helped to lift face my fears and to help those around me from despair and inevitability. Being me face theirs. present was the gift given to me when Diagnosis — I faced Alex’s death, because, in reality, Impossible Worry about my husband’s declining death is certain. Life really is moment to Denise Wiesner-Berks health ate away at me in the middle of moment, one breath at a time. the night and woke me up each morn- * share and read online jd.fo/shmadebate5 I sat in a red chair in the waiting room ing. How would I survive without the at the Cedars-Sinai Medical Center in father of my children? How would I The Strength Los Angeles. I felt like a bag lady, having support my family alone? Who would brought with me my computer, snacks, support me emotionally as he had? He to Struggle the phone and its charger, a jacket, a was the one who listened to me endlessly Arik Ascherman scarf, a book to read, and my breakfast: a about everything, the one who cared blended smoothie. I knew the drill. Over about our family. He was the one I loved. I just marked the 20th anniversary of the past two years, I had sat in this room I couldn’t imagine life without him. my tenure with the Israeli organization — and the hospital’s infusion center Rabbis for Human Rights. I’ve often been across the street — many times. Today, I I looked up and met the doctor’s eyes. asked how I maintain my passion and was waiting for Alex, my husband of 15 “What happened?” I started to wail, focus when the prognosis for a human years, to finish a procedure. I shivered, tears washing my face as he tried to rights agenda appears so bleak. And, not because it was cold, but because I was explain about the tumor, the lungs, the indeed, the situation in Israel is the bleak- worried. I had lived daily with anxiety breathing: all words I couldn’t focus on. est it has been in 20 years. While we can since Alex was diagonoised with a sar- I was so unprepared for this — today or cautiously hope that our recently elected coma — a connective tissue cancer. Since any day. How do you prepare for death? government will make some advances on then, the cancer had metastasized to his internal socioeconomic justice issues, the lungs and now it was causing a blockage. I knew I was frightening all the other attitudes of coalition members toward people who were waiting for their be- non-Jews range from hostility to indif- As I pulled my sweater over my shoul- loveds in that waiting room. The doctor ference. Most coalition members — such ders for warmth, I noticed Alex’s doctor. gave me a hug; or maybe it was that he as Justice Minister Ayelet Shaked — are Why was he approaching me in the put his arms around me so I wouldn’t intent on undermining Israel’s indepen- waiting room? fall over. dent judiciary and stifling Israeli human rights organizations.

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On a recent speaking tour in the United about Egyptian conditions for peace Inconvenient Truth,” I felt truly daunted Editor-in-Chief States, I found the mood among those changed overnight. And, for inspiration, by the cataclysmic issue of climate Susan Berrin concerned with human rights ranging I sometimes think about our seemingly change. And yet, it was during this exact Publisher from intense anger to despair. I hear impossible successes. For example, in moment that I imagined how I could Josh Rolnick about similar feelings from Israeli activ- 2006, the Israeli Supreme Court ruled help my own Jewish community address ists — especially among those of us com- that the Israel Defense Forces must al- this issue. These efforts ultimately yielded Market Development mitted to the human rights of non-Jews low Palestinian farmers to work in their the Jewish Greening Fellowship. Another Director Robert J. Saferstein in Israel, be they African asylum seekers, olive groves and must protect them from example: After witnessing the profound

Palestinians, or Negev Bedouin. Israeli settlers who may threaten them. pain caused by the verse in Leviticus Design We have not vanquished all injustice. (18:22) about homosexuality, I resolved Eileen Levinson I’ve learned that unchecked anger is However, “One who saves a single life, to address the issues of LGBT inclusion Host Guide counterproductive. I would have burned it is as if one has saved an entire world.” in my community. I began to imagine Beth Cousens out years ago if I didn’t believe in the (Sanhedrin 4:5) These are the first fruits an inclusive community that would test decency of my fellow Israelis. Neverthe- reminding us that the harvest is possible. and challenge communal norms, pushing Contact less, I prefer anger to despair. We have no * share and read online jd.fo/shmadebate5 past limiting boundaries toward a new [email protected] right to give up. At stake are many Negev realm of possibility. Bedouin and Palestinian villages, thou- Embodied Optimism sands of asylum seekers, and essential In the face of despair, an initial spark Rachel Jacoby Rosenfield elements of Israel’s democracy. of empathy and imagination can fuel creative action and make change pos- Every year around Rosh Hashanah, I pur- I look to models such as the biblical Ruth sible. While the steps may seem simple chase tickets to see the Alvin Ailey Dance who inspires Naomi, her despondent —listening with curiosity, pushing at Company in December. It’s as much a mother-in-law, to become a partner in “boundaries” to test their malleability, ritual for me as cleaning for Passover or redemption. Often, those we aid tell us holding engaging meetings and pro- building a sukkah. we give them the strength to continue to grams, learning new skills and ideas — struggle. When we feel like a despair- these steps toward change take the form Having grown up taking dance les- ing Naomi, I pray we find our Ruth and of art; the inspired embodiment of an sons, I’m drawn to the way movement strengthen one another. My ability to Ailey dance. allows for freedom and expressiveness, maintain hope is a matter of faith. I and although I will never move as the believe God created us to be partners in The realm of possibility opens up when Ailey dancers do, I resonate with how repairing the world, tikkun olam. God we transform a series of small movements these dancers stretch the outer reaches sustains an arc of history tilting toward into unexpected and extraordinary out- of possible human movement. Their justice and compassion if we play our comes. These moments often occur after muscles contract and extend, their arms part: “You are not expected to com- years of slow and unrecognizable change; move and their hips sway; as if I possess plete the task, but neither are you free they offer optimism and inspire us to a phantom body, my synapses are firing, to desist from doing your part.” (Pirkei believe in our potential to make change. echoing the movement. I know this is the Avot 2:15-16) Sometimes, that requires At other times, it seems painfully obvious sensation of fully realized possibility. This us to step into the sea up to our necks, that creativity and perseverance — even awareness becomes a benchmark for my trusting that God will assist us when political power — are not enough to solve own sense of what’s humanly possible, of we help ourselves. A midrash on the the immense problems we face. But we the feeling that I aspire to in all areas of Rachel Jacoby Rosenfield biblical story of Judah and Tamar teaches cannot default to cynicism, hopelessness, my work and life. is National Director of that when all appears dark, God can be or passivity; if we do, we utterly surrender iEngage at the Shalom sowing the seeds of redemption. While our power to be change-makers. Hartman Institute of North Over the past decade I have worked in Jacob and Joseph are preoccupied with America. Previously, as the social justice arena focusing on cli- their troubles, and the Jewish people are Rosh Hashanah celebrates the creation of Director of Experiential mate change, human rights, and now the Education at American headed toward slavery, the inappropriate the world; it celebrates our aspirational North American-Israel relationship. There Jewish World Service, she relationship between Judah and Tamar capacity. We are curious, playful, rule- are no short cuts to addressing any of led the team that developed produces the ancestor of King David, breaking seekers of knowledge. On Rosh these issues. Oftentimes, they feel over- and implemented innovative who is believed to be a forerunner of the Hashanah we can ask ourselves: Have I educational programs to whelming. Over the years, I’ve learned Messiah. (Bereshit Rabah 22) fully accessed my powers of creativity? inspire and train American that the antidote to apathy or ignorance, Have I nurtured them adequately? Have I Jews to support AJWS’s or, worse, destructive behaviors is radical global justice work. She My optimism also has objective roots. deployed them against the world’s great- human creativity. was founding director of the Most Israelis and Palestinians want a est challenges? And have I inspired others Jewish Greening Fellowship, better future, but don’t believe there to use creative means to address human Sometimes when I’ve despaired, I’ve been an initiative that cultivates is a partner on the other side. When ills? Am I moving through the world and environmental change surprised to find nuggets of creativity Egyptian President Anwar Sadat came my life reaching for the outer limits of leadership among Jewish — creative moments when I shift from to Jerusalem and addressed the Knes- human possibility? communal professionals a passive position of being acted upon and generates meaningful set in 1977, we began to believe that * share and read online jd.fo/shmadebate5 to acting. For example, watching the responses to global peace was possible. Israeli public opinion final credits of Al Gore’s film, “An climate change.

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BEYOND THE PAGE Consider and Converse: A Guide

Sh’ma curates conversa- • Complete these sentences: “Possibly...” and • Remind participants of simple ground tions on a single theme “Possibly, I...” and “Possibly, we...” rules for conversations. For example: Avoid commenting on and critiquing each other’s rooted in Jewish tradition • If you spend time in synagogue during the comments. Make room for everyone to and the contemporary holidays, look at the theme of possibility speak. Step into or away from the conver- moment. At the heart of in the liturgy. How does Jewish prayer sation appropriately. No one participant talk about possibility? How is God related this issue of Sh’ma is the should dominate the conversation. Let to possibility? theme of possibility. The silence sit, allowing participants to gather their thoughts. perspectives shared in these pages are meant to Suggestions for be expansive — to inspire reflections on Judaism Exploration with Others Interpretive Questions can focus and possibility in ways you may not have consid- Read through the rest of this guide and think the reader on the ideas in the articles ered before. They aim to hold discord. We hope about whether you prefer a formal or informal that the richness and diversity of these essays will • David Kasher (page 6) asserts that human- venue for your discussion. Select questions you ity’s sameness comes from the imprint of show you new perspectives that are personally find most engaging. For example, you may select God in us. Where does our potential for pos- meaningful and edifying. one “interpretive” question and one “reflective” sibility come from? What possibilities might Sh’ma has never viewed learning or “meaning- question, or two from one list and none from the you imagine in the upcoming year? Do you other. Engage in some of the activities from the making” as solely an individual activity. That’s feel your power to create this change — why section “exploration on your own” or watch the why we have included this guide, which is specifi- or why not? suggested video. If the questions you selected cally designed to help you consider the idea of refer to a specific article or essay, go to shma.com, • Melanie Weiner (page 10) describes a place possibility independently or with others, formally download the pieces referenced, and distribute from which human beings can be optimis- and informally, during these High Holidays. them at the beginning of your conversation. tic. How would you characterize that place? Remind participants of the basic “guidelines for • When Denise Wiesner-Berks (page 12) How to Begin discussion” (see next section). As you begin your receives notice that there are no more conversation, ask participants to “free-write” on treatments for her husband, she gives up This guide offers a variety of opportunities, in- the topic for five minutes if that appeals to you, on possibility. At the same time, she finds cluding activities and conversation prompts for then invite guests to share their written thoughts, something new in his last moments. When individual contemplation and informal or more and then move into the articles and questions or can the loss of possibility actually make structured conversations. If yours is a holiday other activities. You might close the discussion something possible? table where you share words of Torah or discuss by asking participants to share “possibilities” resolutions for the New Year, you may find it • Arik Ascherman (page 12) works for that they can imagine for the coming year. helpful to incorporate some of the prompts from change in spite of the tremendous chal- this guide, bringing articles from this issue to Some discussions might flow naturally as lenges he faces including pessimism in your table. Or, you may decide to lead a planned, participants respond to each other. Sometimes, his field. What particular strand of pos- structured conversation, inviting a small group participants share their own thoughts irrespec- sibility sustains him? Is there a strand that of friends and family to your home or to a coffee tive of other participants’ comments. Your task sustains you? shop prior to the holidays. Perhaps you would is to create a generative space for participants, like to host a program at your synagogue, where help them reflect in a comfortable and welcome Reflective Questions help readers you bring this conversation to a small group or space, and engage uniquely with friends and integrate the ideas in these articles an adult education class. To support your conver- family during the holidays. sation, you can print out a PDF of this issue from with their own sense of self shma.com. We offer conversation outlines below. Guidelines for Discussion • Does Judaism offer you possibility? Or im- If you wish to hold a structured conversation, possibility? When does it offer you each? Suggestions for Exploration On the following guidelines may help you to create a • What possibilities do you want to open Your Own space that allows for honest personal exploration for yourself this year? How can you open through sharing: these possibilities? • Pick an article (or two). List questions you may want to ask of the author(s), as • Create a sense of shared purpose that can • The Rambam (Maimonides) suggests that many questions as you can without foster the kind of internal reflection that we each must view ourselves as though we editing yourself. happens through group conversation. are “half meritorious and half culpable” (see

14 SH’MA | shma.com SEPTEMBER 2015 | Tishrei 5776

Infographic page 2). Are there moments toward and afraid of possibility. Watch the clip, Take Action: when you feel this in your life? When? What read the letter exchange between Julie Saxe- does it add to our lives to practice this idea? Taller and Jon Elkin (pages 4-5), and then If you usually perform the ritual of tashlich discuss these questions: What are the greatest (symbolically cleansing yourself of sin by throw- • Emily Dickinson famously wrote, “I dwell impediments to change? What does it take to ing bread crumbs into a moving body of water), in possibility.” What can this mean in the jump into possibility? see your act through the prism of possibility. As context of writing or other creative expres- you rid yourself of your sins, what possibilities sions? If we all truly did dwell in possibility, Clip: https://www.youtube.com/watch?v=EZ9- do you open? How have your sins limited you? If what would that look like? 3NxTzQ8 you don’t normally perform the ritual of tashlich, • Rachel Brodie (page 8) defines something give it a try! called “wide-angle Judaism,” suggesting that Judaism is “infinitely bigger than any institution, denomination, or historical moment” — that, in fact, there is no Judaism, but rather, “Judaisms.” What could she mean by this? When does Judaism seem full of possibility and when does it seem to be closed?

• Susan Goldberg (page 11) outlines a para- digm for reflection, for the strengthening of relationships, and for change during these holidays. She spends the month before the High Holidays (Elul) considering her char- acter and her relationships, thinking about each person important to her and about her relationship with God. She chooses to focus her attention for the coming year on one of the characteristics and relationships, which she then records in a journal. Based on these reflections, she identifies particular actions to take in the coming year. Does this paradigm resonate with you? How? What would it mean to take on any of these steps in your life? (In which of these steps do you already engage?)

• Look again at Lawrence Bush’s (page 3) short commentary in NiSh’ma. What are the ways in which you may want to “vary your route” in the coming year?

Watch Short Video: This short video (2:28) of a scene from the television series “The West Wing” captures the nuance of possibility: It explores the support we need in order to allow ourselves to be vulner- able when we attempt to change, the need for optimism even in the face of fear, and the no- tion that we can be simultaneously compelled

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Art by David Wander

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