ENVIRONMENTAL & SOCIAL JUSTICE
tian and find a place in heaven, in general one needs to accept through faith and practice the resurrection of Jesus, the “son of God,” as well as believe in heaven and hell. However, Judaism is tribal, and not neces - sarily defined by one’s belief in the one God, the Torah and by practice. One can convert to Judaism, but it is mostly through learning and a desire to participate in traditions and community. Unlike many as - pects of Christianity and Islam, Judaism does not consign the non-be - liever to eternal doom. It asks us to pursue justice, strive for truth, and believe in the sanctity of life, hope and mercy. Judaism has several branches ranging from strict Orthodoxy, Con- servative, Reform, Reconstructionism and to what is called “Jewish Renewal” (that is my practice). There are multiple ways of interpreting the Torah, practices and traditions. But regardless of differences, all of us are Jews. Our tradition was based on the agricultural cycle of life and we all should be participants, or at best, be aware. Study is important and considered crucial. For example, many Jews honor and enjoy counting the Omer, which marks the 49 days starting from the barley harvest and ending with Shavuot, the festival of the first fruits and wheat. Many scholars liken the Omer to a period of inner growth and personal development. For example, April 29 is the 13 th day of the Omer. The Mussar Institute, a spiritual communi - ty of learners and seekers within the Jewish faith, sends out a daily teaching for meditation. On this day, the teaching was on “ Gevurah ” (strength), Proverbs 16:32: Better to be forbearing than mighty; to have self-control than to conquer a city. Another example harkens back to my “yute” in Brooklyn and Queens, when I practiced, as an observant Jew at the Young Israel of Kew Garden Hills. The ancient festival, “Hoshana Rabbah”, probably of Canaanite origin, practiced today in Orthodox and some Conserva- tive synagogues, is the prayer for fall rain. Historically, 3,000 years ago, each night of the Sukkot feast, a huge gathering of Jews in Jerusalem would accompany the Temple priests to the Siloam spring where water for the libations (nissuk ha-mayim) was drawn. The multitudes waved palm, myrtle and willow branch- es, the people cried out “Hoshana!”, a reference to the Canaanite cry “HoiDod” (We Adonis), or “Hedad”. Today, Orthodox Jews still practice an abbreviated version of this celebration by marching seven times around the synagogue taking their palm, willow and myrtle for Sukkot, and smashing them into the ground (the earth) — an act of “imitative magic” pleading for rains so the barley and wheat seeds will germinate and bring an adequate harvest in the spring. Christians will instantly recognize this ceremony from the account of John in the New Testament about the arrival of Jesus in Jerusalem, where they “took branches of palm trees and went forth to meet him and cried, ‘Hosanna – Blessed is he that cometh in the name of the Lord’”, calling him “King of Israel” with reference to the first Israelite king, David. (p.473, The Jewish Encyclopedia , 1904, Funk & Wagnalls Company) and their new messiah. Sadly, the Jews were hoping for a warrior Davidic messiah to overthrow the Roman yoke. I recall a re-telling of this story by conservative Rabbi Harold White (may his memory be a blessing) and a similar version by orthodox Rabbi Itzchak Breitowitz. It is this link to the agrarian heritage that most contemporary Jews do not share in our modern-day lives. I’m saddened knowing this rich history and its practices are lost to most Jewish youth who may seek their spiritual journey elsewhere, like I did at the Zen Temple. As a contemporary farmer, I symbolically acknowledge those early rituals from an agrarian perspective honoring my ancestors and civi- lization. And to me, study is irrelevant without the will to act, protest and create change. This includes speaking and acting out against war, evil
autocrats, and the police killing of innocent black people, as well as de- crying the destruction of the climate by polluting chemicals and waste- ful carbon-based usage. Study alone and silence in the face of evils can end in cynicism, despair and self-destruction. But study and learning in community leads to understanding and the desire to act. ********** Some of what I have done in my over fifty years of activism includes helping to create a “Havurah” (friends), or community synagogue, that still functions today. Fabrangen (fellowship) celebrates the Sab- bath every Saturday morning at the Washington Ethical Society on 16 th Street, NW. They meet virtually and their website has information on how to participate. All are welcome. There is no cost, even for the High Holidays. What stands out to me in the group is the fact that there is no “rab- bi” — the members lead services; and each week someone else guides us in a discussion around the Torah portion of the week, and how it relates to our lives and what is going on in the world. Fabrangen also hosts the Jewish Study Center, a wonderful oppor- tunity to learn and discuss many topics. Fabrangen supports homeless families, and promotes social and environmental justice in an egali- tarian manner. There are several other Havurot in the area, including Am Kolel, whose Rabbi, David Shneyer, is active politically and guides his congregation toward social and environmental justice. His com - mitment and energy are inspiring. We learn so much from David (my rabbi) and the communities we interact with. These communities sup- port a creative mix of traditional and innovative worship, and protest against injustice.
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PATHWAYS—Summer 22—33
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