Courageous Repentance

Shabbat Shuvah—the Sabbath of Return 5786

By Rabbi Samuel M. Cohon, Congregation Beit Simcha

I have heard that in the old Eastern European synagogues the rabbi only preached a sermon twice a year.  I’m pretty certain some people would prefer that we return to this tradition… They were very long sermons, at least an hour each, but there were only two of them a year. 

Now, the first of these European rabbinic sermons was delivered at Shabbat HaGadol, the Great Sabbath that precedes Passover, when the rabbi would preach about chameits, adulteration, removing the leavening from the home and from your life.  And the other time was on this Sabbath and the subject, invariably was repentance.

The first Shabbat of the year is always Shabbat Shuvah, the Sabbath of Return, a time of reflection and self-examination.  Falling in the midst of the Ten Days of Repentance between Rosh HaShanah and Yom Kippur, it is a special time to concentrate on how we can improve ourselves and our lives in this shiny new year.  And we are given some guidance here on how this can best be accomplished.

We are taught in Jewish tradition “For sins against God the Day of Atonement (Yom Kippur) atones, but for sins against our fellow human beings the Day of Atonement does not atone.” (Mishna Yoma 8:9). That means we can and should pray for forgiveness for anything we have failed to do for ourselves or for God.  But if we have hurt another person—and all of us have, haven’t we, over the last 12 months?—we must apologize to that person directly.  That lesson is a profound one, and particularly important in Judaism.  God can help us on our spiritual paths, but when our issues are interpersonal it is up to us to work on resolving them.  

The most important lesson of this season is that this is the time to ask forgiveness from anyone we might have offended.  We must seek to repair our relationships with those people who are most important in our lives and we must do so sincerely and openly.    

The short Torah portion we will read tomorrow on Shabbat Shuvah is called VaYelech from the book of Deuteronomy, quite near the end of this last of the five books of the Torah.  The phrase Chazak v’amatz, meaning “be strong and courageous,” appears three times in two different forms in this portion.  The first is the collective, addressed to the people of Israel, “All of you be strong and courageous.”  The second and third time the phrase occurs Moses is addressing his successor, Joshua, directly: “Be strong and courageous in leading this people.”

Soldiers are sent into battle with the exhortation “Chazak v’amatz, be strong and courageous!” for the tasks they are forced to fulfill will undoubtedly take them into life-threatening danger.  In a larger sense, that phrase has become a kind of byword in Judaism for moral courage.  We tell people who are enduring great challenges chazak v’amatz, be strong and courageous, meaning hang in there, bear up under the strain, keep a stiff upper lip.  Rak chazak v’amatz Joshua is told—just be brave and courageous and everything will work out for the best.  Do your best to stand the strain, work hard against the forces of doubt or despair, and God will reinforce your strength and redouble your commitment.  

It’s good advice, not only for future leaders of the Jewish people like Joshua, but for everyone—even bar and bat mitzvah boys and girls.  Be brave and courageous.  Face your fears and your challenges openly.  Don’t pretend that hard tasks don’t await you but know that if you are resolute and committed you can accomplish them.  Chizku v’imtzu—chazak v’amatz.  Be strong and courageous and you will overcome.

Whenever I hear that phrase, chazak v’amatz, I think of my late mother, Claire S. Cohon, of blessed memory.  She frequently quoted that to her children, or at least to me, when we were going through challenging times.  And of course, we all go through challenging times.  Knowing that if you persevere, with God’s help you can not only survive but emerge into a new, better reality—that is a powerful thing indeed.  Be strong, have courage can also mean: have faith.

That phrase, chazak v’amatz, applies to our own teshuvah, our efforts at repentance, as well.  Are there those to whom you are uncomfortable apologizing for mistakes you made in the past?  Take courage, Vayelech teaches, and in this week of Shabbat Shuvah find the strength to ask them to forgive you.  Are there those you do not wish to forgive?  Be brave and let those resentments go, take the initiative and forgive those who have wronged you.  

Mind you, this doesn’t mean forgiving those who keep on wronging you.  Judaism does not council forgiving people who are actively hurting you.  That isn’t teshuvah; it is co-dependence.  But for anyone who hurt you in the past, who damaged you in some way but isn’t doing so now, being able to let it go is crucial to growing from it and moving on into that new, cleaner reality.  Ask forgiveness, and grant forgiveness.  Be bold about both, for only when you can do both of these can your teshuvah be complete.  Only then can you truly emerge whole.

If we can each be brave about our teshuvah, if we can do this now we will help heal our own damaged relationships, and mend the torn fabric of our community.  Perhaps we can then truly begin to heal this very damaged world of ours, and begin the new year in the right way.

May you each find your own teshuvah over this Shabbat and on Yom Kippur this coming week and help to begin 5786 with clean hands and a pure heart, boldly free of the mistakes and the pain of the past, courageously embracing the future with hope, energy and life.

Shabbat Shalom and G’mar Chatimah Tovah, may you be sealed in the book of life for a good year!

Apocalyptic Paradise - Rosh HaShanah Morning 5786

Rabbi Samuel M. Cohon, Congregation Beit Simcha, Tucson, AZ

I don’t know how many of you grew up listening to the brilliant satirical songs of Tom Lehrer, but we sure did in my home.  Tom Lehrer was a brilliant Jewish guy from Manhattan who went to Harvard at age 15, stayed on for grad school in mathematics, became a professor, and had a flair even as an undergraduate for performing his own satirical songs.  As a teen he was  a camp counselor, where one of his campers was little Stephen Sondheim.  While teaching math at Harvard he performed at small nightclubs, and then recorded and self-produced an album of his own tunes.  He sold it by mail order only, and in a few record shops around Cambridge, Mass., and expected he’d make a few bucks on the side.  But surprisingly, he ended up successfully selling so many albums by mail order that he had to re-press the record a bunch of times and he sold those all out, too.  And then, after he did his US military service and worked doing secret things for the NSA, he eventually ended up on the nightclub circuit, and was signed to a record company.  He recorded a couple of more albums, wrote the songs for a popular TV show and then another one, and was a national sensation—but then suddenly retired from performing, went back to teaching college, and eventually moved to Santa Cruz where he taught a workshop in musical theater at UCSC.  As he said at one point, “political satire became obsolete when Henry Kissinger was awarded the Nobel Peace Prize.”  His performing and recording careers were brief, if meteoric.

Ah, but those few, precious Tom Lehrer albums, with brilliantly constructed original songs like “Pollution”, “Poisoning Pigeons in the Park,” “The Masochism Tango” and “National Brotherhood Week”—and perhaps his most famous song, a parody of the Major General’s song from Gilbert and Sullivan elucidating all “The Elements”: Tom Lehrer’s songs were witty, brutally funny, so cleverly rhymed and arranged as to become a kind of soundtrack for my own misspent childhood—and perhaps testimony to my family’s unusual sense of humor.  And of course, he later wrote the ubiquitous “Hanukkah in Santa Monica”, to my knowledge his only contribution to Jewish music.

Well, when Tom Lehrer passed away in July of this year, I couldn’t help but remember that for a project at Emerson Jr. High in Westwood, California a friend and I created a slide show—very multi-media back in the day—set to Tom Lehrer’s “We Will All Go Together When We Go,” a kind of anthem about mutual nuclear destruction.  There were brilliant rhymes in the song, like “There will be no more misery when the world is our rotisserie” and “when the air becomes uranious we will all go simultaneous”, and it dealt with the then-prevalent sense that the world could go up in a big mushroom cloud at any moment.

As a kid who grew up learning how to duck and cover, Tom Lehrer provided welcome comic relief from the stress of thinking that it could really all end at once. 

But of course, the notion that everything will come to an end someday in disastrous fashion did not begin with Hiroshima and Nagasaki, nor is it even a modern notion.  It is, in fact, quite an old one.  The term Armageddon comes from the Tanakh, the Hebrew Bible, in which a slightly elevated city in Israel called Megiddo—that’s where the English of Armageddon is derived from, Har Megiddo, Mt. Megiddo—lies at the border of the Emek Yizrael, directly on the crossroads between the sea road and the road intersecting it coming in from the east in Israel.  It was the site of many cataclysmic battles in antiquity.  The great prophet Ezekiel chose to locate his idea of the final terrible battle of all time there, at Mt. Megiddo, Har Megiddo, between the forces of two equal and awful armies.  Thus, was born the term, and the idea, of Armageddon.

In any case, this old idea that the world is on the way to a terrible, sudden end has been in the minds of many people quite recently.  Perhaps not as it was in the aftermath of the Cuban Missile Crisis, back when we used to have atomic bomb drills regularly in grade school in which we ducked under wooden desks as though their pine and laminate surfaces would save us from nuclear annihilation.  But just this summer we saw Vladimir Putin threaten NATO with his arsenal of nuclear weapons if they intervene against his brutal assault on Ukraine; last spring the Islamist theocracy in Iran was close to acquiring nuclear weapons in order to threaten to commit genocide on Israel, before Israel with some US aid turned the clock back on their atomic aspirations.  North Korea, a nuclear power with ballistic missiles and ruled by its own insane dictator, continues to spout threatening rhetoric about nuclear annihilation to anyone who will listen.  Israel—well, I’ll talk about Israel on Yom Kippur.  That’s a whole different topic.

This end-of-the-world stuff is all a bit disturbing.  Now, mind you, some people always believe that we are on the sliding slope of self-destruction of our entire planet.  But whether or not there is any immediate likelihood of this, it is notable nowadays that a rather strange trend has emerged among super-rich tech moguls.  Sophie and I were introduced to this phenomenon on our wedding trip four years ago to the lovely island of Kaui in Hawaii. 

Near where we got married, on the north shore of Kauai not far from the town of Kilauea, one morning we saw a number of big construction vehicles lined up, ready to drive into a private building site of some kind.  We asked the locals what was being built.  “Oh, that’s Mark Zuckerberg’s compound,” they answered.  It turns out that it’s the biggest construction project on that part of the island, possibly on the entire island. 

So we looked it up, and the details of this Facebook and Meta centi-billionaire’s secretive Hawaiian retreat are somewhat available online.  Besides the usual luxuries you might expect in a super-rich person’s ultimate island retreat, Mr. Zuckerberg’s new home includes an entire, extensive underground level that will survive a nuclear attack.

I’m told that this is now standard for billionaire’s homes, a subterranean super-basement filled with whatever one might need to live luxuriously after the annihilation of all civilization and most of humanity.  Apparently, these tech plutocrats are now all building submerged retreats to survive (and remain entertained) through the next great human calamity. 

Whether it’s space, the ocean’s darkest depths or everlasting life, uberwealthy tech leaders are infamous for grandiose visions of where their deep pockets might take them. Among these is the dream of getting away from taxes, governments and even the apocalypse by escaping to some remote place — such as their underground bunkers on islands in the Pacific.

In addition to Hawaii—Larry Ellison of Oracle, also Jewish, has an underground complex under his developments on the island of Lanai, of which he owns 96%—there is New Zealand, which researchers say is the best place to live out the apocalypse, a destination of choice for billionaires and their bunkers. One organization, backed by PayPal co-founder Peter Thiel, has set out to build “startup communities that float on the ocean with any measure of political autonomy,” including a project in French Polynesia.

Recently, crypto enthusiasts have started transforming an island purchased from the government of Vanuatu — a Pacific nation made up of more than 80 islands — into what they call a “blockchain based democracy.”

“Satoshi Island is not a separatist, libertarian or survivalist movement trying to escape from government oversight or possible zombie apocalypse,” a spokesperson for its developers said, likening it to “a private membership club or private golf course,” provided you want to play golf after nearly everyone on earth is dead.  One would assume that tee times will be easier to obtain.

Many of the multi-billionaire tech-bros, from Bill Gates to Mark Zuckerberg to Peter Thiel to Larry Ellison, have constructed these underground bunkers with elaborate living facilities, all designed to withstand nuclear attack and to allow for years of subterranean life after the great final war.  These shelters incorporate advanced features like renewable energy systems, air and water filtration, and, of course, many luxury amenities. Companies that specialize in building these luxury survivalist billionaire bunkers have names like Atlas Survival Shelters and Survival Condo.  These are now the true status symbols of the super-rich, who are planning to survive the end of the world as we know it in these elaborate underground lairs. 

I’m not sure when it became the goal of the billionaire class to not only separate themselves from ordinary humanity—super rich people have always done that—but to believe in the end of that same humanity and plan on being the only ones left alive on the island when the reactive dust settles, or after global warming drowns the planet.  It sure seems to be what they think is going to happen. 

And lest we forget, there are also the Elon Musks and Jeff Bezos’s who are planning on colonizing Mars to start everything over when our Earth-bound human society fails.

As media theorist Douglas Rushkoff puts it, the survivalist billionaires' mindset comes down to this essential question: "How much money and technology do I need to insulate myself from the reality I'm creating by earning money and using technology in this way?"

OK, so super-rich people are always weird, and have always been incredibly odd throughout history.  The number of them, like Warren Buffet, who preserve some grasp on normalcy is pretty tiny.  If you doubt that non-tech super rich people are peculiar, watch “The Crown” TV series, or, really, any show about super-wealthy folks set in any period of history, from ancient Rome to the Gilded Age to the Kardashians and Vanderpumps.  Mind you, it’s not as though the US Robber Barons of the 1890s were exactly normal folks with happy family lives—hi, there, John D. Rockefeller—nor were the Medicis much fun to hang around with, nor the Borgias.  We are talking about some twisted people.

I guess that if absolute power corrupts absolutely, absolute wealth apparently does much the same but perhaps in even weirder ways. 

Still, this obsession with the apocalypse is disturbing.  It demonstrates that instead of seeking to improve the world or even prevent its destruction, the wealthiest people on the planet are in fact planning ways to escape it all, survive what they view as the incipient annihilation, and take no responsibility for trying to save it. 

This desire to escape the world’s coming disasters is not new, of course.  There is a famous, apocryphal story about a millionaire in the 1930s—back when a million dollars was a whole lot of money—who decided to escape the coming cataclysmic annihilation he saw coming.  After all, in the mid-1930s the Depression was everywhere in the world, fascism was on the rapid rise in Italy, Germany, Japan, and Spain, there were major wars in Africa and Asia, and the world really looked like it was headed for disaster and going to hell in a handbasket, as they said back then.  This prominent millionaire decided to move to the most remote place he could find, way off in the middle of the Pacific Ocean, buy land, set up a compound, and escape all the horrors that were coming.  He had enough money to do so, and he did.

The name of the remote island he chose for his escapist paradise?  It was called Iwo Jima…

Now a particularly odd, and much more factual, source for this idea of fleeing to a Pacific Island paradise to escape Armageddon comes out of an obscure U.S. government law called the Guano Islands Act of 1865, which allows any American who finds large amounts of bird fertilizer on an unclaimed island to designate it a U.S. territory.  Which goes to show that this notion of creating paradise away from the corruption of civilization is, at least in part, full of guano.

So, a few words on the Jewish understanding of the end of things, the acharit hayamim, the end of days.  While we Jews may have invented the idea of an ultimate judgment day, and a messianic age, we always—always—have seen it as a distant, mythical concept, arriving only when God deems it to be the right time, which it never is.  In the meantime, the foundational Jewish belief is that we all have a responsibility to seek to improve the world, to perform a form of Tikun Olam, to heal the planet of the injustice, warfare, and ecological damage our species has inflicted upon each other and on God’s creation.

As Jews, our role is to work to improve the world as it is and seek to turn our society into what we wish it would become in the most positive way.  It is never to withdraw from it and bunker down in safe, secure comfort, playing video games while it all goes up in smoke.   

We aren’t supposed to fiddle while the planet burns… or drowns.

Now it is, of course, possible for humanity to destroy the earth nowadays.  I don’t personally think we are so much closer to that than we used to be—the Cuban Missile Crisis certainly brought us to the brink a long time ago—and I believe that as a species we have the capacity to overcome the many challenges we face now.  But in order to do so we simply cannot hide from the responsibility that we all have to prevent apocalypse, and to heal our planet.

We have more super-rich people now than we have had since the 1890s, and they have the ability to actually perform Tikun Olam, to heal the world, instead of preparing to run and hide from its destruction.  May they learn this speedily and soon.  But one thing more.

Unless you are one of these tech-bro billionaires—and if you are, I certainly hope you contribute to our Beit Simcha Capital Campaign before you leave for your bunker in the South Pacific—but unless you are one of them, we have something important to discuss today.

Because Judaism insists that our responsibility is always to one another.  That we have a moral imperative to try to prevent disasters, to help and aid our fellow human beings.  We don’t believe in survivalist bunkers in which a chosen wealthy few can avoid the destruction of our species.  We don’t even believe in monasteries or convents, in withdrawing from the world to discover our spirituality in isolation.  We believe firmly that our role, always, lies in community. 

Al tifrosh min haTzibur, the Ethics of the Ancestors in the Mishna insists: don’t separate yourself from the community.  Instead, work to improve it, to make it better, more respectful, more giving, more empathetic, more just, more honest, more caring. 

Now, I’m not saying that you shouldn’t build yourself a multi-million dollar underground lair to wait out the coming storm.  I’m saying no one should build them, no one should be wasting resources that could help human beings right now. 

What we learn on Rosh HaShanah and Yom Kippur, what we always learn in Judaism, is that we are each responsible for one another, Kol Yisrael areivim zeh bazeh, and all of us have a collective responsibility to our society.  If we are allowing our society to go down the drain, to drown in a global warming flood, to explode in an avoidable nuclear war, to lose its values, moral principles and legal protections, well then, we have to get out of our bunkers, our siloes, even our La-Y-Boy recliners and get to work fixing things.

As Pirkei Avot also says, lo alecha hamlacha ligmor, v’lo ata ben chorin l’hibateil mimenah, you may not have the capacity to finish the work, but you are not free to neglect it.  And the work, at this season of return and throughout the year, is to engage, to participate in community, to try hard to fix the many wrongs in our world.

We may not, individually, have the financial resources these super-rich bunker builders have.  But we do have an amazing Jewish tradition based in justice and compassion, and the knowledge that we can, if we set our minds, hearts, and resources to it, bring healing to a damaged world.   

It’s not so much to try to do in this new 5786 year: engage.  Work for the good.  Eschew evil.  Know that you have the ability to build trust and community, to be a strong part of your own congregation, to care about other people.

It’s what Judaism requires.  And what we can each do, in our own special way, right now.

L’Shana Tova Tikateivu v’Teichateimu.  May you be blessed with a good, healthy, and sweet year.

Mt. Sinai and Us - Rosh HaShanah Eve

Rosh HaShanah Eve 5786, Rabbi Samuel M. Cohon, Congregation Beit Simcha

Mt. Sinai, where according to the Torah our people received the Ten Commandments over 3200 years ago, is a unique place.  When I traveled around the world ten years ago visiting all the holiest places on earth, it was an important goal of mine to hike up that remote peak and experience it on the Sabbath when we chant the Ten Commandments in synagogue, Shabbat Yitro, and see what that extraordinary experience would be like.

The way it worked back then, you took a tour bus that was supposed to drop you off at the foot of the mountain around midnight, you hiked up for a few hours, and then you awaited dawn on that dramatic peak, recreating in a way the events in the Book of Exodus that we will sing about during the shofar service, when God appeared at dawn and pronounced the great Ten Statements to the assembled Israelites.

Now, nobody really knows if Jebel Musa, “Moses’ Mountain,” is the actual site of Mt. Sinai, or if the revelation at Mt. Sinai really happened the way the Torah describes it, but there is a monastery at the base that has been holding the fort there for close to 1,500 years, and we Jews have built an entire ethical and ritual history on the events that are supposed to have taken place at Sinai over 3200 years ago.  And the place we traveled to that memorable night a decade ago is as close to an agreed-upon spot as any. 

Now for many, many years—actually for many, many centuries, even for several millennia—Mt. Sinai has been one of the most remote of all sacred sites in the entire world, located in the midst of a barren and forbidding desert wilderness, its base area accessible only by a rough road through a desolate landscape.  At that time virtually the only facilities in the entire region were located in the ancient monastery, St. Catherine’s, that sits at the beginning of the steep hike up to the mountaintop.  The monastery, still used by Greek Orthodox monks, was designated officially as a holy place in the 4th century by the Roman Emperor Constantine I’s mother, was built like a fortress, and has been protected from incursions for more than 1500 years by the warlike local Jebeleya Bedouin, known in Arabic as “The Guardians of St. Catherine’s.” It is the oldest continually occupied Christian monastery in the world.      

When I went there, in 2015, just getting to Mt. Sinai was an ordeal in and of itself.  Mt. Sinai has been under Egyptian control since Israel returned the entire Sinai Desert to Egypt following the Camp David Accords, eventually turning it all over in 1982.  The way you traveled to Mt. Sinai when I went was complicated.  First, you flew into Sharm El Sheikh, a diving and beach resort at the southwestern tip of the Sinai Peninsula.  Then you boarded a small tourist bus that bounced along the uneven Sinai roads, in convoy with other buses and Egyptian military vehicles providing protection from terrorist attacks.  It is about 220 km, roughly 135 miles, from Sharm el Sheikh to Jebel Musa, the Arabic name for Mt. Sinai, literally, “Moses Mountain.”  Going very slowly on the rough roads, and with very frequent stops for security checks and driver breaks, it took us 7 mortal hours to drive there.

The hike up the mountain—in the dark, on a rough, rocky path, shared with jostling camels—was memorably difficult, climbing 3,000 feet in altitude, the last of which was on 3,750 uneven stone and rock stairs.  There were many adventures that night—nowhere near enough drinking water was provided or available, for example—but eventually we reached the top of the climb, called Siket Sayidna Musa, the stairs of penitence, which sounds like something out of an Indiana Jones movie.  In fact, it felt like something out an Indiana Jones movie.  We caught our breath atop the mountain, rested briefly and prepared for the powerful, weird, amazing experience of dawn at the top of what might be Mt. Sinai.  When dawn broke, dramatic and gorgeous in the desert light, gently coloring the stark peaks that surrounded us with pastel shades, I quietly chanted the Ten Commandments, the Aseret HaDibrot, from the text on my cellphone, amidst people chanting Koran verses and Christian hymns.  It was surreal, incredibly beautiful, powerful.

The hike down from Mt. Sinai, in daylight, was less mysterious or dangerous, and we rested for a bit in St. Catherine’s monastery.  The monastery, in addition to boasting a very ancient icon of Jesus, also has what is claimed to be the original Burning Bush, whose roots go under the church building itself.   I cannot vouch for this being the original sneh bo’eir ba’eish, the bush enflamed with fire in Exodus, but I can tell you that at least when I was there that bush was not yet consumed.  A great memory of a place the seemed destined never to change.

And then last week a headline caught my eye: One of the world's most sacred places is being turned into a luxury mega-resort it shouted, with a photo of St. Catherine’s Monastery at Mt. Sinai.  I clicked on it, and sure enough, the site in question was indeed Jebel Musa, Mt. Sinai in the southern part of the Sinai Peninsula.  Apparently, the Egyptian government is currently constructing an entire complex of hotels, shops, a visitors’ center, parking lots, and infrastructure to accommodate a large influx of tourists they hope to bring to Mt. Sinai.  After contentious negotiations with the resident monks and the Greek government—the Greeks see the Egyptian government as, essentially, stealing their land and monastery, but the Egyptian courts disagree—the government of Egypt is permitting the 1500-year-old monastery and its monks to stay, at least for now.  But the published photos of the still incomplete construction lead one to believe that Jebel Musa will soon be a very different place, with extensive development dropped onto the barren wastes that surround this mystical place.  The Egyptians are even building a cable car to whisk guests up to the top of Mt. Sinai… a cable car.  No more brutal hikes up a rocky path in the dark on an uneven staircase to reach the summit.  Just pay for a ticket in the air-conditioned cable car and up you go, whisked effortlessly up to stand where Moses once stood....

You see, even in the realm of religion, of sacred places and holy heights, things can change, and can do so dramatically.   

If you have ever traveled abroad and gone to visit older Jewish religious sites, you may be able to guess what I’m about to say.  Often, the magnificent ancient or medieval synagogue you are trying to see has been repurposed into a museum, or, quite often, a church or a mosque.  In Spain, this happened wholesale after the Expulsion of the Jews in 1492; hundreds of temples were turned into churches, and I’ve personally seen elaborate churches that used to be Sephardic synagogues in Toledo and Cordoba and Seville.  When I was in Lisbon, Portugal a couple of years ago, the wall of one of the many Catholic churches there contained what was clearly the remains of a synagogue wall, including a carved menorah and Hebrew inscriptions.  Similarly, when Muslims have conquered an area with substantial Jewish population, if the Jews left, the synagogues not infrequently were converted into mosques. Repurposing formerly Jewish spaces into sacred sites of other religions has been a common occurrence throughout history.

My favorite example comes from eastern Turkey, a town called Sanliurfa, near the Syrian border.  It is quite close to the ancient city of Haran, where in the Book of Genesis Abram was called by God to go to the Promised Land.  In Sanliurfa there is a holy place called “Abraham’s cave” that is supposed to be where our ancestor was weaned, or at least that’s how local tradition has it.  Next to this cave is a medium-sized mosque, Dergah Camii, and on the outside wall of this mosque is a plaque.  It reads, in English and Arabic, “This building was once a pagan temple.  It then became a Jewish synagogue.  Then it was turned into a Christian church.  Now, it is a mosque.”

It happens frequently; you could even say that it’s a common thing, this turning of a former temple into a church, in particular taking a Jewish sacred building and changing it into a Catholic building. 

Well, I am here to tell you that apparently it can also work the other way. 

Now most of you know that Congregation Beit Simcha is in escrow right now on a permanent home for our congregation.  After being wandering Jews for seven years in the desert—the Sonoran Desert, not the Sinai Desert, but still—we have finally found our Promised Land.  After 7 years—a Biblical-sounding length of time, right?—now at last we will be home.  And to do so, we are purchasing an amazing building that has been a sacred place for Christians.

To amplify this, for the past 60 years this impressive building has been a Catholic High School, including a chapel and auditorium, and now it will all become Congregation Beit Simcha.  Frankly, there is something special about this.  Instead of a synagogue fading away, its Jews dispersed to other places, a community declining or even disappearing, we are going the opposite way—the good way.  We at Beit Simcha are affirming the vitality of our growing congregation and creating a true center of Jewish life in Oro Valley and the western foothills for generations to come.

It's an incredibly exciting time, a time of remarkable opportunity for us and for the entire Jewish community of Tucson.  It is our plan to continue to develop this seven-acre site, on Magee Road just east of Oracle, with beautiful views in every direction, into a dynamic, vital place of active Judaism for everyone.

And it will happen soon.  We anticipate being in the building by the end of 2025.  We have been treated with great love by our hosts here at Church of the Apostles, and we will be grateful to them forever.  They have been, and remain, good friends to us and our entire congregation.

But it is time we had our own home.

In our new, repurposed building, we are creating within the existing structure a beautiful sanctuary and social hall on the first floor that will bring together our congregation, friends and guests in an embracing, elegant environment filled with Jewish meaning and joy.  There will be appropriate entry areas that include a garden celebrating Israel, and art that captures the spirit of Jewish life. Our renewed sanctuary will be the place we celebrate the High Holy Days of 5787 together, just 12 short Hebrew Calendar months from now.  There is a commercial kitchen next to the social hall that we will utilize fully to produce the delicious meals we are already known for, and perhaps someday host a kosher restaurant; Tucson certainly needs one! 

The 2nd floor is where our administrative and clergy offices will be, and where we are planning a Judaic gift shop, café, a chapel and choir and music room, meeting rooms, and of course permanent classrooms for our Religious School and Adult Education Academy.  There is a perfect location behind the sanctuary building which will serve as an outdoor chapel and assembly space where we can hold services in the cooler months, with an incredible view that reaches to Picacho Peak, with the Catalina Mountains as a dramatic backdrop.          

We are working actively with partners in the Jewish community to share space on the extensive 2nd floor, and we are looking forward to bringing at least two important Jewish community programs into our new Beit Simcha building.  While we are finishing our sanctuary redesign, we plan on using the magnificent library on the third floor for services and classes—it has great city views, too—and beginning next fall we anticipate leasing that third floor to enrichment or charter school programs, providing a revenue stream while we continue to grow our congregation. 

Speaking of growth, there is plenty of room to plant a Biblical garden—or gardens—and a 3,000 square foot outer building that will become a preschool in the future. 

This will be our permanent home, a place where we can celebrate Judaism, pray, learn, teach, sing, dance, make friends, discuss, argue, laugh, celebrate, mourn, eat—always eat—and engage in meaningful projects to better our community.  It is where we can grow and flourish and creatively explore the best way to be Jewish and share Judaism in dynamic and exciting ways.  It will be a place to seek God and truth, to create holiness and beauty, to truly build on the warm community of our Beit Simcha synagogue and to welcome many new friends.  It will be the place to celebrate Hanukkah, to enjoy Purim, to have a fabulous Seder, a place to truly belong.

Like our ancestors we have wandered through, and succeeded, in a series of temporary homes over our seven years.  We have surmounted many obstacles, overcome many vicissitudes—from COVID to October 7th, from urgent relocations to urgent schlepping—and we have survived many unsuccessful efforts to acquire a permanent Beit Simcha home.  It is, in Jewish terms, a true mechayeh to know we have this incredible opportunity to flourish in a real home for Beit Simcha. It is a great blessing of this exciting new year.

Now, I am not promising that our new home will be as important as Mt. Sinai, with or without the resort development going on now. 

But my friends, one of the enduring lessons of climbing Mt. Sinai, and experiencing the awe and strangeness of that holy place, was realizing that, in truth, we can stand at Sinai whenever we pray in a congregation with sincerity.  We stand at Sinai when a child matures into an adult at Bat and Bar Mitzvah.  We stand at Sinai when we celebrate a milestone birthday, when we bless a wedding couple or a new baby, when we mourn a beloved relative and friend together.  We stand at Sinai when we help people find healing and community.  We stand at Sinai when we feed, clothe and care for the needy. 

And in our new Beit Simcha home I promise, in these ways and more, we will indeed stand at Sinai. 

Your help is essential to making this home a triumphant success.  We want everyone to be able to contribute to our Capital Campaign, at whatever level they can, because we want everyone to know this is their spiritual home—their local version of Mt. Sinai.

Your support matters greatly to Beit Simcha—and your ongoing involvement will make this a truly great new year of 5786, for our congregation and community.

L’shana Tova Tikateivu v’Teichateimu: may you be written and sealed in the Book of Life for a good, healthy year of blessing.

If It Makes You Happy - Rosh HaShanah Opening 5786

Rabbi Sam Cohon, Congregation Beit Simcha, Tucson AZ

So, my friends, just how happy are you?

There is a study published annually called the World Happiness Report, put together by Gallup and researched by academics at Oxford University and other top institutions.  The World Happiness Report is created by using something called The Cantril Self-Anchoring Scale, a measuring device developed by pioneering social psychology researcher Dr. Hadley Cantril of Princeton University in the 1960s.  The Cantril Ladder, as it’s known, consists of the following:

• Please imagine a ladder with steps numbered from zero at the bottom to 10 at the top.

• The top of the ladder represents the best possible life for you and the bottom of the ladder represents the worst possible life for you.

• On which step of the ladder would you say you personally feel you stand at this time?

• On which step do you think you will stand about five years from now?

This single, carefully calibrated inquiry is how the World Happiness Report ranks every country in the world on professed happiness. Around 1,000 people from each country, across a spread of representative demographics, by phone or in person, contribute to the study each year. And lately, each year, there is the same result.

In 2025, while the U.S. slid to an all-time low of 24th out of all the world’s nations in life satisfaction, Finland again reigned supreme. Finland has held the top spot for the past eight years running. Finns were happier during the peak COVID years, even, than Americans have ever been.  Wow.

Mind you, there are many surprises to be found in this report, besides the fact that a country that is dark and very, very cold for six months of the year—or more—is the real live happiest place on earth.  For example, you would think that with everything Israelis have been going through since, well, forever, Israel would be an unhappy place.  Yet Israel ranked eighth happiest in the world—eighth!—this year, in the midst of a long war with Gaza, a brief war with Iran, terrorism, international censure, political and social division, and all kinds of well-reported tzoris.  In 2022 and 2023, before October 7th, Israel was fourth and fifth in the world in happiness, behind only Finland, Denmark, Iceland and then Sweden, wealthy Scandinavian countries with great social services and no wars at all.  That’s pretty stunning.

On the other hand, the US has been slowly sinking on the Global Happiness scale, from 11th fifteen years ago all the way down to 24th now.  That’s in spite of the fact that we are ranked 4th in GDP per capita, that is, how much money people make on average, and have been rising over the last few years. 

Apparently, happiness has a lot more to do with just how much we participate in community, how much we help others and are helped by them, whether we believe our society is equitable and fair, how supported we feel in our needs and how much trust we have in the future than it has to do with wealth or material possessions.  Frankly, we Americans aren’t doing so well for a country that prides itself on the pursuit of happiness.

So, Finland, a nation of just 5.6 million people and 168,000 lakes, where health care and education are free and excellent, and access to nature is everywhere, is a very happy place.  And we here in the United States, the richest, most powerful nation on earth?  Not so happy.  How can that be?

In Jewish tradition, at this sacred time of year, we are instructed to perform a Cheshbon haNefesh, an accounting of our souls, over these Aseret Yemei Teshuvah, these Ten Days of Return and Repentance. If you will, this is a sort of Cantril’s ladder about where we are in our own lives.  Now, we must note that in Judaism the principal goal is not happiness, or even satisfaction or contentment.  The purpose of life is to be good.  Happiness will likely follow, but the ideal is a good life, not simply a happy one. 

Now, interestingly, that World Happiness Index has discovered that what makes people happy, beyond meeting their basic needs for secure food, clothing, and shelter, is how much they participate in community, how much they give to others and how often they have helped strangers, along with how little corruption they feel there is in their society, and how fair and just they believe their nation is. 

In other words, what really makes people happy is the kinds of things that Judaism always insists matter the most: justice, equity, helping the poor, stranger and immigrant, and being integrally part of a giving community. Exactly what our tradition has always said are the most important things. 

What Rosh HaShanah and Yom Kippur offer is the chance to judge where you stand on that ladder of happiness—or, rather, where you stand on a slightly different ladder, what we might call Jacob’s ladder of goodness.  Not just how pleasant or diverting is your life right now, and do you expect it to be in five years. But instead, how good a person are you right now?  How much have you participated in community?  How much do you give to others? 

What we are beginning tonight is an evaluation and a challenge: can you, personally, find a way to ascend that ladder to a higher rung?  Can you, personally, become a more giving, more participating member of your congregation and community?  Can you grow in ways this year that increase your Goodness Index.

Because Judaism, and the World Happiness Index, teach the same lesson. If you can become a better person, you will also be a happier one.

May this be God’s will in this new year.  And may this be our will, too.

Imperfect and Eternal

Sermon, Parshat Nitzavim 5785

Rabbi Samuel M. Cohon, Congregation Beit Simcha, Tucson, Arizona

As a perfectionist I am always frustrated by the impermanent nature of most improvements.  Fix a broken water faucet and sooner or later it will start to drip again.  Get your car tires aligned and within a few thousand miles, or a few hundred, they are out of alignment.  Get a tooth filled and six months later you have another cavity somewhere else.  Hire someone for a job, get used to them, and then they leave. Life seems like a succession of lacuna, of ellipses, of fixing one thing only to see another break.  As poet Robert Browning puts it “on earth the broken orb, in heaven the round complete.” Nothing is eternal; everything changes. 

This is true in every aspect of life, and in every profession, with the possible exception of government work.  But there exists the possibility for something more.  Let’s look at law for a moment—any lawyers here?  Well, how would you like to write a contract that could never be broken, an agreement of such perfection that there exists absolutely no loopholes?  How would you like to be able to create a truly eternal contract?

This is the last Shabbat of the year, the final sermon of of 5785.  What a great Torah portion to send us off into the Yamim Nora’im!  The rabbis who arranged our current reading cycle had a pretty good idea of what they were about.  Our final parashah of the shanah, our last taste of Torah before the year changes, is a message of personal responsibility and commitment—and it includes a truly long-term contract. 

Atem nitzavim hayom, kulchem, it begins, each of you stand here today—every single Jew, every member of our community, men, women and children, immigrants and native born, wealthy and powerful and poor and humble.  You all, each of you, enter into a brit, a covenant with Adonai, your God.  You are God’s people, and the Lord is your God, and you agree to follow the mitzvot.  And this is not some ancient, hoary agreement, yellowing on old paper, not dry parchment flaking into dust—this is very much a living document, a contract made not only with the people of Israel standing today but with every generation of Jew to come, with unborn sons and daughters of Israel for time immemorial, all Jews who ever lived, all who live now, and all who will live for millenia still unexplored.

Think about the sort of deal, the kind of contract delineated here: an eternal brit that extends beyond the grave, beyond the century, beyond the millenium, beyond all boundaries of time.  A forever agreement that applies in all jurisdictions—from Sinai to Israel to Babylonia to Rome to Spain to Germany to Lithuania to Tel Aviv to New York to Tucson, Arizona.  What a remarkable idea!  This is the covenant that God establishes with us and our progeny, and it is, effectively, unbreakable.  Because our ancestors once stood—nitzavim—before God, we, too, become partners in this unending covenant.   

And what does this agreement consist of?  If we return, make teshuvah to God, we and our children will be rewarded with open hearts, and with the openness of God’s heart toward us.  Perhaps more importantly, we will be blessed with a Torah that is accessible to us all, a Torah that “is not too baffling or beyond reach,” a contract written not in legalistic language but in words that we can grasp and learn and teach to our own children and grandchildren.  This is not “God’s in His heaven, all’s right with the world” to quote Browning again—it is a teaching, an instruction in the way to live life that is not high up in heaven or far across the sea—it is close at hand, in our mouths and hearts.

So we are blessed with an unbreakable contract here, eternal, endless, right?  But then Nitzavim tells us something paradoxical, contradictory.  We are parties to this great and ancient and powerful brit, yet we are also free to abandon it.  God tells us “I set before you today life and goodness, death and evil—I call heaven and earth to witness that I offer you life and death today, blessing and curse—uvacharta chayim—choose life, that you and your descendants may truly live.”  In other words, we are all party to this unbreakable contract—but we have complete freedom to either observe it or ignore it.  What kind of perfect agreement is that?  How do you like that for a loophole?

Now the great rewards of doing the brit, living the commandments are spelled out, and so are the consequences of choosing to ignore mitzvot and living a rotten life.  But the choice remains ours.

Sigh.  Another disappointment for perfectionists.  For there can be no doubt that this is yet another time when we think we have things licked, when we believe that a great way to live has been effectively mandated, and we sadly learn that even God is unwilling to close the loopholes. 

Beyond the obvious comfort that God is not truly an attorney—although soon, on Rosh HaShanah, we will consistently use prayers that see God as a judge, the highest form of attorney, right?—we must be satisfied with a remarkable level of personal autonomy and an even greater degree of respect for the essential mystery of the interplay of free will and morality.  That is, we are taught here what is right, but it is always up to us to choose to act in those ways.

And perhaps that is the central message of this text.  For what this covenant actually covers is how it is that we may best live—ethically, ritually, Jewishly.  What it does not cover is whether we will choose to direct our own souls correctly, and come to live lives of blessing.  God wants us to choose the right path; God urges us to choose the right path; God just about begs us to choose the right path.  But it is always, always our own choice.

Perhaps that’s because if we were compelled to do the right thing at all times we would no longer be true creatures in God’s image, independent actors with the capacity to make our own decisions about how to live.  We would be no more than automatons, puppets, robots, acting out scripts written for us by God.  The goal is to have us make the right choices, to choose life and blessing and mitzvot, to accept that all other people on this earth are also created in God’s image and that our actions must reflect that. 

The true brit here is probably encapsulated in another verse of today’s portion: Hanistarot lAdonai Eloheinu, v’haniglot lanu ulvaneinu ad olam, la’asot et kol divrai haTorah hazot.  The hidden things belong to the Lord our God, but the revealed truths are ours and our children’s forever… to do the words of this Torah… to choose to do the things God asks, to act to make this world a better, kinder, more decent, more honest world, more reflective of the values we wish to represent, that Judaism stands for. 

The reason we are allowed choice may not always be clear; after all, if we didn’t have it the world could be made perfect very easily, right?  We just wouldn’t be human beings anymore or exist as images of a God who acts.  Either way, we possess this gift of choice, and must live in an imperfect world. And thus, perfection in our lives is not possible, but real virtue is.

May we come to discover our true course for the coming year, not as a process of personal or communal perfection, but simply as an acceptance of our role as representatives of a great and moral teaching, a continually evolving Torah of truth.  That is perfection enough, and it has allowed this sacred contract to become a truly eternal covenant for all time—and for our time.  May we, in this coming year, live to that standard. 

These Dreams

Sermon, Shabbat Ki Tavo, Rabbi Samuel M. Cohon

Congregation Beit Simcha, Tucson, Arizona

A question for you: do you have anything that you dream of doing?  Is there something you’ve always dreamt about but not yet had the opportunity to experience?  What are your dreams?

For example, my friends, when I was a child, I dreamed of becoming an astronaut. But sadly, my dad crushed those dreams years ago.

He'd always say, "For you, son, the sky's the limit!"

Sorry.  OK, seriously now: What dreams do you have for your life that you have not yet fulfilled?  And which of your dreams are you ignoring?

In our lives we function in pragmatic ways, deal with the problems and practicalities that take up most of our time.  But within each of us, even the most prosaic, there are dreams.  Over the course of our lives nothing may matter more than these.  Yet often we simply bury these dreams.

Dreams can take many forms.  Some are more fantasies than dreams: we can dream of being a rockstar or a ballerina, of winning the $1.7 billion lottery, or, if we are tech billionaires, of colonizing Mars. 

But alongside these fantasy dreams are other, more down-to-earth dreams: dreams of family reunification, of love, of children or grandchildren’s success, of travel to a new place, of learning a new language or skill, and perhaps most importantly, of making a positive difference in this world with our lives.  And it is of those dreams that I ask again: which of your dreams are you ignoring?  And what are the consequences of not living your dream?  And how can you change that?

The Hebrew word for dream is chalom, and in the simplest way dreams are the unconscious play of the mind while we are in REM sleep, the deepest form of sleep.  According to scientists, dreams are an involuntary flow of emotions, images, sensations, and ideas. 

We all have them, typically five to seven separate dreams a night, although lots of us don’t remember most of our dreams; some of us don’t remember any of them.  And despite an almost obsessive scientific interest in them, we still really don’t understand the purpose of dreams. 

From a scientific perspective, dream interpretation is still a mystery. “There’s no real consistent, scientifically proven theory linking specific content back to what a dream means,” says a noted behavioral sleep medicine expert.

In our Zohar class recently we explored the question of dreams, a complex and fascinating issue for mystics.  The goal of almost all mysticism is to enhance our awareness of the presence of God, however we conceive of God, everywhere in our lives.  The best way to do this is to create a greater level of intentionality in our thought, to become clearer and more conscious of what we are thinking about at all times.  The fundamental idea of all mystical work is to learn how to become more mindful of everything going on both inside of us and around us, to be increasingly attentive to both our inner and outer worlds.  Meditation seeks to help us harmonize those worlds, and contemplation tries to train us to focus on certain ideas or habits that improve our opportunity to sense God everywhere.

Mysticism pushes us to be intentional in our thoughts and perceptions, and so become cognizant of just how much holiness there is all around us, within us and within everyone and everything else.  As Jacob famously says in the story of the angels on the ladder, “Truly, God was in this place and I, I did not know it.”  Through mysticism we are trying to know it.

No matter how carefully we work to train our minds to experience the mystical presence of the divine, whether we call that presence God or Shechinah or Ribono Shel Olam or by another name, no matter how much time we spend focused on controlling or shaping our spiritual impulses, thoughts, and feelings, no matter what techniques we employ, when we go to sleep we lose all of that control.  Sleep is the great equalizer.  It’s simple, really: when we sleep we lose the ability to direct our thought processes.  We are helplessly subservient to the unconscious flow of images, ideas, and experiences that cascade through our sleeping brains.  In sleep, the best-trained mystic, the most advanced practitioner of the most sophisticated form of spirituality, the greatest Kabbalist or Guru or meditative monk has no more volition than a 2 year-old baby does.  Once we close our eyes and drift off to REM sleep, we are at the mercy of processes beyond our control.  And then, without any ability to channel or direct the process, we dream…

This is a profound problem for mystics.  The mind, the conscious self, is the whole enterprise for those who focus on the deeply spiritual. And yet this extraordinary vessel of divine connectivity simply shuts down every night, and we are blessed or cursed with all kinds of other forms of nocturnal communication that have nothing to do with the training and meditation and contemplation that mystical tradition believes to be essential.  It’s very subversive to mystical ideals: our brains, so carefully cultivated during waking hours, turn traitor on us as soon as we enter the realm of Morpheus, exactly at the time we close our eyes.

It is no wonder that those who follow Kabbalah decided to invent something called a Tikun Chatzot, a midnight awakening and meditation that interrupted this process of dreaming and sought to create a time for deeper mystical awareness and connection with God at just the time dream-sleep would be most intense.  In a way, this month of Elul is testament to the anti-sleep aspects of Jewish tradition.  In those Jewish movements most identified with Kabbalah, the Sephardim and the Chasidim, this period of the year, the last month of the Jewish year, Elul, is the time when we begin our Teshuvah, our repentance with Selichot, prayers of apology.  While we Ashkenazic Jews have Selichot prayers at midnight, we only do this the Saturday night prior to Rosh HaShanah.  And by the way, here in Tucson where midnight comes early, we have our Selichot service at 10:30 PM, tomorrow night.  It’s a beautiful, mystical, powerful experience, preceded by a Kabbalistic study session this year on change.

But it’s not just a one night experience for many Jews.  Observant Sephardim and Chasidim hold an entire month of late night Selichot services, getting up from their beds in time to be at temple at midnight every weekday of Elul, interrupting their dreamtime to offer deeply personal prayers of repentance.  And the Selichot prayers, while filled with confessions and requests for forgiveness, are also intensely mystical.  In other words, they seek to stop the flow of dreams so that we can assert a level of control over the thoughts, and hopefully the actions, of each person. That way we can focus on teshuvah, repentance, which surely must be a conscious, waking process.

Now, when we sleep we are quite impotent to control or prevent dreams.  As Hamlet puts it, “For in that sleep of death what dreams may come”; What dreams may come, because indeed, bidden or not, they do come.  And that means that there is an entire realm of intellectual and spiritual experience over which we have no control, and never will.  It is beyond our spiritual discipline to manage this, mystically or otherwise.

There are many Jewish teachings that reflect this discomfort with dreams.  In fact, there is a certain fear, a sense that the loss of volition that occurs when we lose consciousness, the “prison of sleep” is too much like our final prison of death.  When we are asleep we don’t have any ability to act; we are, in a way, like a prisoner in jail.  This is why our morning prayers, our Birchot HaShachar, include a passage that says, “Blessed are You, God, Ruler of the universe, who frees the captive prisoner.”  It is not a blessing about redeeming soldiers captured in war, or about freeing hostages.  It is actually just a way of saying, “Thank you, Lord, for freeing me from the prison of lost control that is sleep.”

But in Zohar, the greatest work of Jewish mysticism, and in all Kabbalah more generally, dreams play a complex and ambivalent role.  Failing to dominate the world of sleep through mystical, intellectual, or spiritual training, the Kabbalists eventually give up, and explore just what dreams actually are, and what really happens when we fall asleep. 

They begin with a midrash about what happens to our souls when we fall fully asleep.  According to tradition, when we sleep deeply, just 1/60th of our souls remain in our bodies.  Almost every part of our individual souls journeys to Gan Eden, the Garden of Eden, where they commune directly with God, in a blissful experience of paradise.  That means that when we start to wake up, our souls must return to our bodies or we won’t wake up at all. The beautiful, poetic morning prayer Elohai Neshama, which thanks and praises God for restoring our pure souls to us and allowing us to live another day, is an almost practical statement of gratitude based on this remarkable teaching.

The Zohar then tells us that dreams are also 1/60th prophecy, that is, that when we dream we are receiving a form of communication directly from God.  The hard part is knowing how much of the dream is revelation and how much isn’t.  Or, to put it another way, which part of what we dream comes from God and which part comes from a weird movie we saw before drifting off, or from eating too much garlic at dinner.

1/60th part prophecy sounds both too important to ignore, and much too ambiguous to believe in.

And yet, in the Talmud Rav Hisda says, (Brachot 55a) “A dream uninterpreted is like an unopened letter.”  Quite a statement.  A letter from whom?  From God, of course, sent through the filter of your own unconscious. In other words, a Divine message told in the unique language of your own unique soul.

We should not ignore such powerful potential communication, whether fully divine or just unconscious in origin.  We may not invite dreams, we may even find them disturbing at some level, we may go so far as to try to prevent ourselves from having them, but once they come, according to Jewish teaching, they must be treated seriously. 

R. Hiya and R. Jose used to study with R. Simeon. R. Hiya once put to him the following question: ‘We have learnt that a dream uninterpreted is like a letter undeciphered. Does this mean that the dream comes true without the dreamer being conscious of it, or that it remains unfulfilled?’ R. Simeon answered: ‘The dream comes true, but without the dreamer being aware of it…”

So, if dreams are so important, what do you dream about?

I don’t know if any of you have ever kept a dream journal, a record of what you dreamt about each night, best recorded immediately after awakening. I’ve tried it, and found it interesting, if not always illuminating.  But I do know one thing: dreams can sure seem real when you have them, and even shortly after you wake up.  And they can open your mind to strange and sometimes beautiful possibilities.  They may or may not be a path to divine inspiration, or to various parts of our unconscious minds.  But they can indeed prove to be powerful.

The figure most closely associated with dreaming in Jewish tradition is our ancestor Joseph, the great dream interpreter of the Torah.  His brothers derisively call him “Ba’al hachalomot”, the master of dreams.  Joseph rises to great prominence because of his ability to interpret the Pharaoh’s bad dreams.  And his unique ability to leap to the top of the heap relies primarily on an extraordinary talent for understanding and explaining dreams.  So how does he do it?  What can Joseph teach us about dreams?

It is apparent in these sections of Genesis that Joseph is able to probe the unconscious imaginings of the minds around him—and of his own mind—and discern the parts that are truly divine prophecy from all the rest.  He has the uncanny ability to find the 1/60th part of true golden revelation in dreams and filter out the 59 out of 60 parts of dross that surround them.

I think Joseph is so successful in interpreting dreams because he is very good at putting aside what really doesn’t matter.  Joseph ignores the aspects of the dreams that aren’t important.  He finds the kernel inside the husk, filters out the chatter, hears the central melody within the noise.  In Talmudic terms, he goes straight to the ikkar, the root, the heart of the matter.  He understands the one thing that is really important, and focuses his attention on exactly that.  When people listen to Joseph and come to understand his emphasis on priorities, that ability to do what is most urgent first, they succeed beyond their own dreams.  When they can’t do that, when they are distracted by their own ego needs or busyness or resentments, they miss out.

Perhaps that is what dreams, or at least our Jewish approach to dreams, can teach us best: how to focus on which parts of our dreams really matter.  That is true of what we imagine when we are awake, also, what we more generally call our dreams, our goals in life.  These can be filled with images of fame and fortune, of beachfront relaxation or new homes or cars or children’s accomplishments or winning the lottery, even of sports teams winning championships.  But how many of these are not true dreams at all but just the 59 parts out of 60 that are just, well, stuff, and I don’t mean “the stuff that dreams are made of?”

Perhaps the greatest modern dreamer in Jewish history was Theodore Herzl, father of Zionism, who helped dream the State of Israel into existence.  His most famous quotation is, of course, im tirtzu ein zo aggadah; if you will it, it is no dream.  More than anyone, he was able to focus a disparate and divisive group of Jews into a movement that led to the modern miracle of a Jewish state. 

You might say that Congregation Beit Simcha, similarly, is a kind of dream.  Seven years ago we agreed to create a congregation, a synagogue committed to high Jewish standards and a true, loving community where everyone pitched in.  That dream, through much labor, has become something very real and very precious.  We are now close to achieving a part of that dream, a permanent home.  As a congregation we will continue to flourish so long as we remain true to our central dream of a shul committed to Jewish excellence, warmth, and creativity, and to demonstrating respect and kindness to all members and guests of our community.  This synagogue is a dream in the making.

So, my friends, on a personal level: what are your dreams for yourself?  Which of them are truly divinely inspired, and which are not? 

What can you do in this coming year to realize your essential dreams, the heart of your dreams for yourself?

In this month of Elul, and in this coming 5786 year, may we each commit ourselves to finding the worthy, divine dreams that lie within us, the truest of our own dreams.  And may we learn to filter out the others so that we can make those very real, holy dreams come true.

Lost and Found

Shabbat Ki Teitzei 5785 Rabbi Sam Cohon, Congregation Beit Simcha

Our Torah portion, Ki Teitzei, so filled with laws, includes the following rule:

“If you see your fellow’s ox or sheep gone astray, do not ignore it;

you must surely return it to your fellow… and so too shall you do with anything that your fellow loses and you find: you may not hide yourself.”  (Devarim 22: 1-3)

That is, you must help find what has been lost.

The wonderful poet Samuel Menashe wrote:

“Always

When I was a boy

I lost things—

I am still

Forgetful—

Yet I daresay

All will be found

One day.”

As an oft-absentminded person, I certainly hope the poet is right.  If I don’t put my keys on a certain peg in the house, I inevitably lose them, and I live in constant fear of putting my phone down somewhere and spending precious minutes or hours searching for it.  And of course, I have often searched the whole building for sunglasses that were perched atop my own head the whole time.  I can lose anything and live in constant fear of that fact.

Losing things is a challenge.  If you have ever witnessed a sensitive small child—especially your own child—lose a precious object, say a teddy bear or blanket or doll or new ball, well, you cannot forget the impassioned, tragic hysteria that follows.  Losing items or objects is something we get more used to over time, as we mature.  But I’m not sure we ever quite overcome that sense of loss when we recall a favorite sweater or pen or earring or photograph or any object we have come to care deeply about.  In fact, the Buddhists might have it right on this subject: they preach that attachment to things is a human failure, and that removing the emotion we associate with object or items is an important goal in living a good life.  Christian monks and nuns, when they take their vows of poverty, give up all that they have, too.  There’s an advantage to this: you can’t lose things when you don’t have any.  What is it Kris Kristofferson wrote?  “Freedom’s just another word for nothing left to lose.”  Not having stuff means you are free of tangible items to lose. 

That doesn’t really work for us Jews, however.  We Jews lack that concept of ending attachment to all items, and there aren’t any Jewish monasteries or convents—although we are buying a building from an order of nuns.  But with our long history of communal loss, we are perhaps more sensitive to the concept of losing what we have than others might be.

But if we look beyond the physical items that we might lose—eyeglasses, hats, purses, wallets, iphones—we can come to comprehend just what a large place loss plays in our lives.

There is a legend in the Talmud of a large stone that was situated in the main courtyard of the Temple in Jerusalem.  It was called even ha- to’in “the stone of losses.”   The Tractate Baba Metziah tells us “Anyone who lost something would go there, and anyone who found something would go there.  The person who found something would stand by the stone and announce what was found, and the person who lost something would go there and describe the lost object and so reclaim it.” [Babylonian Talmud, Bava Metzia 28B]

This Stone of Losses was the one place in the world where you could go to find something valuable that was lost.  For example, you could stand on one side and call out, “I lost my cloak,” or “My calf escaped, and I am looking for it.”  And someone on the other side of the Stone of Losses would call out that he had such an object; then you would say, “The cloak was grey with a blue design” or “the calf had one white foreleg.”  And once identified properly, you would get your property back and recover what you had lost.  

Different Jewish texts apply slightly differing names to this stone: sometimes it’s even hato’in, with a tet, “the error stone,” probably because the loss was a mistake; or even hato’in (with a taf), literally “the wanderers’ stone” – since stray animals were often recovered there.  While commonly translated as “the stone of losses,” it was also known as its opposite, “the finders’ stone,” for of course when you got your property back you were no longer a loser, but a finder.

So where do we go to find this Stone of Losses now?

The truth is that all of us have lost something important this past year. Some of us have lost faith in the future.  Some of us have lost hope in our children, or our parents, or our friends.  Some of us have lost trust in our spouses.  Some of us have lost our optimism in our society.  Some of us have lost the ability to believe in others. Some of us have lost confidence in ourselves.

Some of us have lost the ability to pray.  Some of us have lost the ability to care.  Some of us have lost touch with the most special parts of ourselves.

Some of us have lost our connection to God.  Some of us have lost our connection to our family or friends.

Some of us just feel lost…

What is it that you lost in the past year?  Or, perhaps, what is that you lost recently, or even years ago that you would like to recover?

What would you call out for if you came to that Stone of Losses in the courtyard of the great Temple in Jerusalem?

Would it be something concrete—say, that you lost your sense of smell?  Or the opportunity to celebrate a milestone birthday with family and friends?  Or that trip of a lifetime you’ve been planning for years?  Or the chance to see your grandchild walk for the first time?—or would it be something quite different?

What is it that you have lost?

There was a wonderful cartoon called Bloom County that ran for many years, written and drawn by a man with the unlikely name of Berkeley Breathed.  In one strip a leading character, Milo, comes up to the counter of a Lost-and-Found in a Sears department store. “Excuse me,” he says, “I’ve lost my youthful idealism.”

“I beg your pardon?” says the bowtied clerk.

“My youthful idealism,” Milo repeats, “I had it once but recently I’ve lost sight of it.  Now I fear it’s been lost completely.  I thought you might have it.”  [here in the lost and found]

“Oh, well, actually…” the man stutters.

“And what about my sense of optimism?  Lately I’ve lost that too,” Milo continues.

“Well, I’m afraid I’ve got neither of those things--” the clerk starts to answer.

“Oh, boy,” says Milo, getting huffy, “Now I’ve lost my patience.  I don’t suppose you’ve found THAT either.”

“Well, no…” mumbles the poor clerk.

“That’s just great!” Milo is shouting now, “Now I’ve lost my temper!  So unless you’ve found that I’ll be off you inept oaf!  Good day!!”

The flummoxed clerk calls out plaintively, “P-please!  Hasn’t anybody lost something tangible?!”

And another leading character, Opus, answers from the front of the line “Excuse me.  I’ve lost my marbles.”

Indeed.

What they needed in that comic strip of yesteryear was a kind of spiritual lost and found, a place to go to recover those elusive, ethereal, indefinable things that we have lost but we just aren’t going to find at the Sears’ Lost and Found.  Especially now that we have lost Sears, too.

So, what have you lost in the past year?  And where did you go to look for it?

There is the story of the drunk who is searching for his keys under a lamppost.  A guy comes by and says, “Did you drop them here?”  And the drunk says, “No, but the light is better here.”

Maybe we haven’t yet found what we’ve been looking for because we’ve been looking in the wrong place for what we have lost.

When I was preparing for tonight I thought of a beautiful poem written by a teacher of mine, Tet Carmi, a great Israeli poet and translator and man of letters.  It is called “The Stone of Losses” and comes from the book of the same name.  I have had this book for some years, and love it, and looked for it in the place where I always keep my favorite Jewish poetry collections.  But of course, when I looked for it and then searched for it and frantically sought it, I discovered it was not there; I had lost the book—that is, I lost the book called the Stone of Losses.  How appropriate…

Fortunately, after much searching, it reemerged in an unexpected location—the bookcase where I had put it away carefully, expecting to find it again someday.  And it turns out that the poem retells the story of the Stone of Losses in a somewhat different way.

I search

for what I have not lost.

For you, of course.

I would stop

if I knew how.

I would stand

at the Stone of Losses

and proclaim,

shouting:

Forgive me.

I’ve troubled you for nothing.

All the identifying marks I gave you

…

were never mine.

I swear by my life,

by this stone in the heart of Jerusalem,

I won’t do it again.
I take it all back.

Be kind to me;

I didn’t mean to mock you.

I know there are people here

--wretched, ill-fated—

who have lost their worlds

in moments of truth.

And I search

for what I have not lost…

“At the Stone of Losses”, by T. Carmi

The month of Elul we are embarked on, this final month of the Jewish year, marks the beginning of a quest, a search for t’shuvah, repentance.  Most of all, we are each looking for something precious that we have lost.  Only you know what it is that you lost and would like to reclaim—what it is that you need to reclaim, in order to return to the best that is within you, to make Teshuvah to the person you are meant to be. 

The good news, as Thoreau once said, is that “Not until we are lost do we begin to understand ourselves.”

What you have lost is not far away across the sea, not high up on a mountain, not deep inside a cave.  What you have lost is actually within you.  It is your best, truest self, the part of you that you wish you could be all the time.  That is what we seek to find in this season of return: that is the place we must look. 

As Carmi’s poem makes clear, what we have lost is not really lost.  It is close at hand, because it is within each of us.  It always was.  We just forgot how to find it. 

Now we know where to look.

God, our own Rock, Tzur Yisrael, our Stone of Losses, tonight we seek to find those things we have lost in the past year. 

Help us to recover our optimism about life.

Help us find our best selves.

Help us reclaim our childlike wonder.

Help us turn again to our spouses, our children, our parents, our siblings, our friends.

Help us reignite our idealism.

Help us rediscover what we once loved, and can love again.

Help us return to what we are at heart: good, caring, loving, creative, generous.

Help us find You.

This Shabbat we can begin by admitting what we have lost.  If we can do that, honestly and completely, then I promise that over the next month we will find it.  And our Stone of Losses will become a Stone of Finding.  And our teshuvah will be complete.

May you find what you have lost.  And may your prayers be answered this Shabbat, and in the days of return to come.

Making the Ideal Real

Rabbi Samuel M. Cohon’s Sermon, Shabbat Shoftim 5785

Congregation Beit Simcha, Tucson, Arizona

One of my favorite passages in the whole Torah comes from Genesis, in the episode of Sodom and Gomorrah.  God informs Abraham that God is about to destroy these two bastions of evil, the cities of Sodom and Gomorrah, the Las Vegas and Atlantic City of the ancient world, places where sin was cultivated and virtue punished.  Abraham objects and asks if God will destroy the cities if 50 righteous people can be found.  “Far be it from You to kill the righteous with the wicked,” Abraham says, “Chas v’challilah, chalilah l’cha.”  So, God agrees not to destroy the cities if 50 righteous live there.  Then Abraham negotiates.  What if there are only 45 righteous people, will God destroy the cities for the lack of a mere 5 righteous people?  Again, God agrees, and in a wonderful, spirited narrative God is bargained down to 10 righteous people being enough to save the city from destruction.  It is ultimately one of the bases for why we require 10 adults to form a minyan, a minimum number for a full prayer service and Torah reading and Kaddish.  10 righteous people are enough to save a city.

But what I love best about this famous section is the line where Abraham summons up the courage—you might say the Chutzpah—to proclaim to God, “HaShofeit kol ha’aretz lo ya’aseh mishpat?  Will the Judge of the whole world not act justly?”  It is a powerful argument, and it works, and God gives in.  Of course, you don’t find a minyan of righteous people in Sodom, and eventually the cities are destroyed.  But still, that phrase is spectacular: shall the judge of the whole earth not act with justice?  It proves beyond question that justice lies at the very heart, as the very essence of the Jewish understanding of God.

And yet, justice must be applied.  High principles only matter when they are actually employed in the real world.  And sometimes that’s quite a complicated process.

All of us Jews, whether Progressive, Orthodox, Conservative, Reform, Reconstructionist, Renewal or something else, come originally from a religious culture shaped by a complex process of applying divine law to a very human, fallible, earthbound population. Our heritage is based on the kind of thinking that takes great, idealistic proclamations designed to further morality and applies them to mundane daily life with sometimes fascinating results.

A core ideal of Judaism is to work to create a society based on justice, which will lead, ultimately, to peace and goodness.  But it is justice that is always the focus, which is embodied in the Torah portion we read this Shabbat, Shoftim, “Judges,” filled with the concept of justice.

Tzedek tzedek tirdof, we are commanded here: pursue true justice!  It is a powerful and remarkable ideal.  Our societies must strive for absolute fairness, must be just in every way.  But justice is more than high ideals.  It is applying sacred principles to the mundane reality of daily life, including rules of ritual observance.  Judaism makes no distinction between ethical and ritual laws.  All are part of creating a society based on justice.

The practical result of trying to apply high principles to basic, common practices is a very intriguing way of thinking about things.  When you are Orthodox and believe yourself bound to follow Jewish law, Halakhah, the way of living that requires adherence to all the many rules about diet, clothing, prayers and ritual observances and study, you sometimes find yourself doing things that don’t make much sense.  But you do them anyway, because they are part and parcel of the elaborate system of Jewish law you believe will bring about holiness in this world. 

For example, Shabbat, the Sabbath, was originated to teach us the need for making a sacred difference in time in our own lives.  The Torah forbids m’lachah on Saturday, “work” broadly understood.  Orthodox Jewish law therefore forbids work on the day of rest by prohibiting a variety of actions on Shabbat: lighting a fire, carrying a heavy object more than a few feet, writing, tearing, elaborate cooking or cleaning, building, swimming and so on. 

These laws, quite complex in their interactions with actual daily life, mean that observant Orthodox Jews do not drive on the Sabbath or turn on electric lights or watch TV or perform a variety of other normal daily actions.  However, lest the rules become too restrictive and make life impossible to enjoy Shabbat, the best and happiest of days, there are all kinds of ways of making it possible to do what is necessary in order to make the Sabbath pleasurable.  For example, if you are not supposed to carry anything on Shabbat, how do you bring your tallit, your tallis or prayershawl with you to Temple on Saturday morning?  The answer is you wear it over your shoulders, and then it’s no longer an item you are carrying but a garment you are wearing!  Problem solved, even if to the non-Orthodox this may seem slightly absurd.

Which leads to one of my favorite Jewish jokes.  It goes like this:

Question: Is a person permitted to ride in an airplane on the Sabbath?

Answer: Yes, as long as your seat belt remains fastened. In this case, it is considered that you are not riding in the jet, but instead you are wearing the airplane.

These complex rules are primarily observed by Orthodox and very traditional Conservative Jews. But the thinking that went into creating a system that normal human beings could live with, the pragmatic idealism of Jewish law, influences the ways all Jews think.  While we Progressive Jews don’t follow all the strictures of the Sabbath our Orthodox family and friends might, some of us make it a point not to go to the mall or randomly go shopping on Shabbat; we may choose to spend the day with family at home or choose not to check our doomscrolling news feed or our email or Facebook or Instagram notifications.  It is a matter of personal choice how we make Shabbat special, different, more peaceful and therefore holy.

In fact, every Jew chooses which practices to maintain and how to do them.  And the reasoning, like my own choices about Shabbat observance—I go to temple, but will go out afterwards to a restaurant for dinner sometimes; I study Torah but might watch TV in the afternoon; I will go on a Shabbat morning hike and have a service and Torah reading during the hike; I personally choose to keep a kosher home, although I do not keep Halakhically kosher when I eat out, and so on—are also influenced by a kind of Talmudic thinking that adapts ideals to pragmatic situations.

Maybe that’s why Jews of every denomination are so good at law—two Jews are currently on the 9-member United States Supreme Court—not long ago it was 3, fully 1/3 of the highest court in the land when we are at most 2% of the population.  The Supreme Court, of course, is all about applying rules to complex situations to make things work out; well, it used to be, anyway, for the past 248 years or so.  That kind of thinking requires a kind of intellectual flexibility that seeks to keep in mind and heart the highest principles, while making it possible for people to function in society without losing integrity.

But I want to come back to the notion that in Shoftim we are charged not only with being just but pursuing justice.  The Hebrew word used for pursuit, rodef, is the same word used for an atempted murderer pursuing his prey.  It is also used for the concept of Shalom, peace; Aaron, the Kohein Gadol, the High Priest, is called an ohev shalom v’rodef shalom, a lover of peace who pursues peace.  Here we are commanded tzedek tzedek tirdof, pursue justice!

It is the strongest possible word: don’t just act for justice, chase it down!  That means, in pragmatic Jewish terms, that we must find a way not only to make personal choices about how we live, but we also are obligated to work to make our organizations, like our synagogue, and our society more just.  It is this great injunction that underlies the Jewish commitment to religious action and social justice, the need we Jews have to try to make our synagogue, but also our city, our state, our country and our world into something that more closely mirrors our own conception of justice.

Justice is very likely the highest Jewish ideal.  Is justice more important than peace?  Ultimately, yes, because without justice peace cannot truly be maintained; Bob Marley may not have been Jewish—singing about Yah by itself does not make you Jewish—but his song “No Justice No Peace” reflects a centrally Jewish ideal.  Is justice more important than charity?  Yes, because the very idea of tzedakah, charity, is based in the same word, tzedek, justice.  Charity is derived from the need for justice; we seek through charitable giving to right the injustices in the world.  Is justice more important than happiness?  Yes, because real happiness depends upon the trust that things are fair and just for the individual in his or her life.  Is justice more important than love?  Ultimately, again, yes, because for love to truly exist we must be in a relationship that is based in respect and fairness, which are the essence of any deep love.

All Jews, in one way or another, are engaged in a variation of this process of seeking and pursuing justice whenever we seek to live ethically.  But we are also actively engaged in that process when we decide which rituals we choose to celebrate and observe, because it is these experiences that ultimately engage our own Jewish faculties for exploring how to bring justice to the world.  What Shoftim insists is that we seek to apply these high ideals to our own lives in a practical way, that in both rituals and morals we seek justice in our own lives, our communities, our society and in the greater world.  Rituals are there to help us remember our ethical commitments.  And Shoftim teaches us that the greatest of these commitments is—must be—to justice.

Remember that it is always how we apply principles of justice that matters most.  Because ideals alone don’t really matter in Judaism; you must put them into practice.

So, whether or not you think an airplane is really a garment, finding a way to increase justice in the world is your greatest task. And finding rituals that remind you of this responsibility is an integral part of that process.

May this be a Shabbat in which we commit to increasing our awareness and our actions for justice, and may we each find ways of creating greater justice in our lives, in our community, and in our world.

Chossing Blessing

Sermon Shabbat Re’ei 5785

Rabbi Samuel M. Cohon

Congregation Beit Simcha, Tucson, Arizona 

It’s hot outside, but summer is officially over here in Tucson.  Public school started three or even four weeks ago, our Beit Simcha Religious School begins this Sunday, and the High Holy Days are coming up in just over a month. We will bless the new month of Elul on this Shabbat because Rosh Chodesh Elul is Sunday, the beginning of the last month of the Jewish year 5785. It's the time of year for us to think about the state of our relationships, to prepare to do a cheshbon hanefesh, an accounting of the state of our souls, to reflect on where we've been, where we are in our lives, and where we are headed. 

We are beginning this yearly journey of getting ready for the chagim, the Jewish fall holidays, examining the choices we continually make and the way our choices have worked out for us in the past year.

The opening lines of this week's parsha, Re'ei, are about choice.  In that passage Moses says to us, the people of Israel,

Re'eh, anochi noten lifneichem hayom bracha u'klalla.
Et habracha asher tishm'u el-mitzvot Adonai Eloheichem asher anochi m'tzaveh etchem hayom.
V'haklallah im-lo tishm'u el-mitzvot Adonai Eloheichem…

See, I give you today a blessing and a curse.
The blessing, if you listen to the mitzvot of your God which I command you today.
And the curse if you don't obey or listen.

Re’ei goes on to talk about the danger of turning away from God and the mitzvot, and commands us, when we go into our land, to read this blessing and this curse on top of two different mountains there.  The directions are clear and dramatic: half of the Israelites stand on one mountain and shout out the blessings, and the other half stands on the neighboring mountain and shout out the curses.  And everyone says “Amen, Amen; we agree, we accept.”

On the surface, it seems like a simple, powerful, restatement of the central message repeated all through Devarim: if you do good, you will be blessed; if you do evil, you will be cursed, the Deuteronomic covenant that lies at the heart of the Torah’s understanding of ethics.

Now, Judaism is a religion that absolutely believes in personal choice: God gives us commandments, but it’s always up to us whether we choose to follow them.  There is nothing predetermined.  Everything comes down to what we decide to do.  On the continuum of religions, between free will and determinism, we Jews are radical free choice advocates, made clear here once again.

The idea that good choices lead to good results is a central aspect of the berit, the covenant established throughout the Torah and so vigorously emphasized here in Re’ei, and in Deuteronomy.  Blessing comes when you follow commandments; curses arrive when you do not.  Quid pro quo.

But commentator Nechama Liebowitz points out that it's not really the case that there are two parallel “ifs” here in Re’ei, “blessing IF you listen, curse IF you do not."

You see, the Torah uses two different words: it reads "et habracha ASHER tishm'u", "v'haklalla IM-lo tishm'u".  That is, the blessing comes because you listen, while the curse comes only if you do not.

In a footnote on Rashi the commentary Torat Chayim summarizes this loophole as K'tiv haklallah b'lashon tnai, v'habracha b'lashon vedai, "the curse is written in the conditional, and the blessing in the declarative."  That is, the blessing of God is definite; while the curse is only a possibility.

Nechama Liebowitz makes a key point out of this.  She says God actually gives us a line of credit, a mitzvah equity loan if you will, and we can borrow blessing on the speculation that we are likely to do mitzvot.  It seems like a good deal for us, although not necessarily a good one for God.  In this understanding, God leans towards us, favors us even before we act well.

This credit analogy is comforting; we get blessings from above loaned to us on the hope that we will do mitzvot.  God rewards us and then trusts—and maybe prays—that we Jews will act ethically.  God gives, we accept, and everyone hopes we do right and good. 

But what if we read this passage a little differently, as other commentators do who focus on a different part of the verse?  How about if we translate it,

"I'm setting before you now a blessing and a curse,
a blessing because you are with me today listening to the mitzvot of God your Lord that I am sharing with you,

the curse if you don't continue to listen and be linked in community with Me and with each other and instead turn off to a path that leads to you not knowing what is holy in your life."

This takes the phrase at the beginning of Re’ei, asher tishm'u, “if you listen” and reads it as "because you are already currently listening together with your community."  

Rabbi Meir of Rothenburg, the Maharam, a 13th-century German commentator, agrees with this.  He points to a connection between these lines in Re’ei and Psalm 133, when it says Ki sham tziva Adonai et habracha, chayim ad-ha-olam.  “Because there, [in the mountains of Zion] God commanded blessing, life eternal.”

The Maharam highlights that this passage in Re’ei is one in which our ancestors pronounced blessing and curse as they assembled at the mountains.  And if you look at the beginning of the Psalm you will find the famous text Hinei ma tov uma na’im shevet achim gam yachad—the one we sing so often at every Jewish event, “How good and lovely it is for us to be together.”

You know, “we are family,” and we must join together right now… in unity.  That begins the Psalm, and then a sentence later it adds, “Ki sham tziva Adonai et habracha, because there God commanded blessing, life eternal,” echoing Re’ei.  It means that when family and community come together, when shevet achim gam-yachad… sham, in that very coming together there, that’s when God makes a gift of blessings to us.

In other words, the sharing of mitzvot together is the bracha, the blessing that Re’ei is promising.  And that blessing of being together in community, in prayer, according to these texts and their commentaries, is life at its fullest.  When we join together, we discover and enjoy brachot, blessings given by God.

So perhaps we already get these blessings by doing the work as a community to get ready for the chagim, by spending this coming month of Elul looking at our past year and seeking to find new ways to improve our lives, our temple and our community.  By coming together to prepare for and celebrate the High Holy Days, to share joy, to remember that we are all anxious and humble together, that we all long to be blessed and inscribed together in the book of life, and that we are each vulnerable and each flawed, by doing this, Re’ei promises, we receive the blessing of life.  It is this, in itself, that is a blessing we definitely can have just for the asking—or rather, just by showing up and being present and helping.

In this interpretation of Re’ei, being together in Jewish community means being inscribed fully in the good book of our own lives.

Just as we are commanded to return and prepare our Teshuvah, our return in this coming month of Elul, so we return to that first point of Re’ei: blessing is offered first, while curse is only there in reserve.  It is a promise that God is predisposed to favor us, forgiveness and love are there for us in advance.  We only need to look at our own lives and make a sincere, honest effort to find, and be, our best selves.

Perhaps this can be a model for our cheshbon hanefesh, the honest scrutiny required as we enter this holiest period of the year.  When we look at our lives, the Torah suggests we have a much kinder friend in God than we can often be to ourselves.  In fact, God’s advance affection for us is so practical that the Torah contains messages of forgiveness in advance, knowing that, being human, we will inevitably screw up and require more forgiveness.

Psalm 27 is traditionally said every day during Elul.  It includes the beautiful passage:  Horeini Adonai darkecha unecheini b’orach mishor

lulei he’emanti lirot betuv Adonai, b’eretz chayim

Teach me Your way, God, and lead me in a straight path

I believe that I will see the goodness of God in the land of the living.

On this Shabbat of Re’ei, and during the coming month of Elul, may we each make the choice to accept God’s offered blessings, in community—and may we also work, in goodness, to be worthy of them.  And then we need not worry about curses; because we will be able through our own shared actions to bring blessing.  Shabbat Shalom.

Bad Things, Good People and What We Can Do

Sermon Parshat Ekev 5785

Rabbi Samuel M. Cohon, Congregation Beit Simcha, Tucson, AZ

I was asked by a bar mitzvah student what the difference is between commandment, mitzvah, and covenant, berit.  I explained that commanded mitzvot are ethical acts we are ordered to fulfill, while covenant, berit, is a kind of sacred contract, a deal we make with God: if we do this, then God will do that.  A covenant can include mitzvot, but essentially it is a deal, a quid pro quo.  It limits us to a course of action that is specified in the contract, the berit—and oddly, it also limits God, who is stuck doing whatever God promised us if we stuck to the rules.

I know that I believe in mitzvot, the moral and ritual ways we Jews structure our conduct.  But while I believe in berit, I wonder if it really works that way.

So if you do good things do you expect a reward?  When you act badly do you anticipate punishment?

If you answered yes to those questions our Torah portion this week is for you!

Ekev begins with the classic statement of the central covenant of Deuteronomy: v’hayah ekev tishm’un et hamishpatim ha’eileh, ushmartem va’asitem otam…  if you listen to and observe these laws and guard them and do them, the Lord your God will guard you, and the covenant and the kindness that God swore to your ancestors… God will love you and bless you and multiply you, and God will bless the fruit of your wombs and fruit of your lands… You shall be blessed above all other people… the Lord will protect you from all sickness and dread diseases…”  And so on. 

A bit later, the message is repeated in a different way: “Kol hamitzvah asher anochi m’tzavcha hayom tishm’run la’asot… All the commandments that I command you today you shall guard and observe to do them, that you will therefore live long and thrive and increase and inherit the land that I swore to your ancestors.”

In other words, the Deuteronomic Covenant of perfect, complete, purely conditional love.  If we do what God wants, we will be rewarded. If we don’t do what God wants, we will be punished.  This is, to paraphrase the title of a famous book on this subject, the theology of why good things happen to good people and why bad things happen to bad people. 

The opening word of our Torah portion, which gives it its title, is quite intriguing.  The word Ekev means “something that follows inevitably.”  It is derived from the word for heel, akav, and it is the source of the name of Jacob, Ya’akov, our great patriarchal ancestor and the true father of all Jews.  Its linguistic meaning is that what is described by the word Ekev is going to definitely occur, just as your heel follows your toes when you walk. 

The Book of Deuteronomy is very clear on this point: do good, follow mitzvot, and you will surely be rewarded.  Fail to do good, in fact do evil, and you will just as surely be punished.

This theology is at the heart not only of Deuteronomy but of a great deal of religious thinking in this world.  Of course, not everyone actually experiences this in our world, and so some religions move this covenant to the next world: do good in this life and you will get your reward in the Great Beyond, bye and bye, because you will go to heaven and enjoy bliss eternal.  Do badly and you will be punished in the fires of hell.  I’ve taught that in my Life After Death in Jewish Belief course in our Adult Education Academy.  But that idea comes much later in Judaism.   Devarim, and Ekev, don’t bother with afterlives at all.  This covenant is for the here-and-now.

We can summarize this good old Deuteronomic Deal in just eight words: Do good, get prizes; do bad, get zapped.

Some of you may, in fact, believe that life always works this way.  But for the rest of us the covenant as stated in Ekev causes some real problems.  For we know that in our own lives it is not only the good who flourish and not only the wicked who are punished.  In fact, the correlation between ethical action and reward often seems completely random, if not sometimes in inverse proportion.  We all know of good people who suffer or die too young.  And we all know of rotten people who seem to suffer not at all and flourish in spite of—or, occasionally, because of—their moral relativism. 

In fact, sometimes it seems that, as that fine Jewish songwriter Billy Joel once put it, only the good die young. 

Philosophy—and theology—have a word for the problem posed by this seeming paradox.  It’s called theodicy, the key issue for most religious traditions.  If I am supposed to be good, and goodness brings reward, why do bad things happen to good people?  And, of course, why do good things happen to bad people?

The examples we could cite are legion.  Without resorting to the eternal problem that the Holocaust poses to the Deuteronomic covenant, how can we explain the randomness of people who died from COVID-19?  And how can we ever rationalize the deaths of children, the suffering of innocents?  How can we see the triumph of unpunished evildoers or the failure of good, caring tzadiks and still believe?  Doesn’t this vitiate the whole notion of covenant?

What are we to make of this flat statement in the Torah that doing right makes for happiness, and that doing evil leads to destruction?

A friend and past guest on Too Jewish, the late Rabbi Harold Kushner, wrote a fine, useful book called “When Bad Things Happen to Good People.”  I recommend it often to those who have suffered unexpected loss.  It is a thoughtful, helpful, sincere, caring work.  The only problem with it is that, while it raises all the right questions, it provides very few answers.  Comfort, yes.  Insight even.  But answers?  No—because, as Rabbi Kushner always notes, it is not called “Why do bad things happen to good people?” but “When bad things happen to good people”, assuming the essential reality of tragedy and injustice in our world.

So what answers are there to provide?  Without resorting to the mild cheat of claiming that God will rectify all these injustices in the World to Come, how do we address this enormous challenge posed by theodicy, by the apparent falseness of our Torah portion of Ekev?

I believe that we do so by reframing the discussion. 

The truth is, of course, that there are many, many things in life we do not control.  Natural disasters, pandemics, unemployment, taxes, the stock market, terror attacks, hereditary illnesses, economic change, the weather and much, much more.  In fact, when you think about it, our own actions, for good or evil, are just about the only things we do control. 

We have the capacity to do mitzvot, to fulfill moral acts in a practical way.  When we choose to do so on a regular, daily basis we have the ability to make ourselves good.  When we choose to do otherwise, to lie, cheat, steal, and injure, or sometimes just ignore the needs of others in a selfish way, we cause damage to our own character.

In effect, what Ekev teaches us is that we have been given the power and strength to remake ourselves as moral beings.  We can become good by acting well.  We can create goodness, perhaps even holiness, by fulfilling commandment.  We cannot guarantee ourselves or those we love will be safe from disease.  We cannot prevent war.  We cannot protect against the painful vicissitudes of deep misfortune.  We cannot always protect our loyal friends from unemployment and economic disaster. 

But we can, and we should, seek to perfect ourselves and our actions, make our own conduct better and holier.  We should do everything we can to avoid injuring others, both their health and their well-being.  We can help the stranger, support the refugee and immigrant.  We can seek to help those who are unemployed, call those who are ill, comfort those who are bereaved.  If we can do these things, we will fulfill our end of the covenant, hold up our side of the berit, and in this way serve God and begin to redeem this world.

As the central message in Ekev frames the issue, “What does the Lord your God ask of you?  Only to revere the Lord your God, to walk in all God’s ways, to love God, serve the Lord your God with all your heart and all your soul, to keep the mitzvot, the commandments… befriend the stranger.”  To live a good life, to keep up our end of the berit, the covenant, to make ourselves and our lives good, whatever the circumstances that swirl around us.

By coming to understand that the question is not “why is this world unfair” but “what can I make of myself morally”, we learn that although we are only mortal, and limited, and unable to control our world even by mitzvot, we may nonetheless create great ethical beauty and supreme moments of moral holiness.

And that is, after all, the real point of both commandment, and covenant.  That is the true goal of life: to seek good with all of our abilities. 

May this be our will.  And God’s.

Listen

Sermon Parshat VaEtchanan/Nachamu 5785

Rabbi Samuel M. Cohon, Congregation Beit Simcha

A famous allegorical story from Israel.  A guy needs a camel to carry him across the Negev desert.  So he goes down to Beersheva to the used camel lot and picks out a big, strong-looking beast and buys him.  Twenty miles out in the middle of the desert the camel suddenly comes to a complete stop and sits down.

The poor guy tries everything to get the camel moving again: he talks to the camel, pulls the camel's rope, shouts at the camel, curses the camel, begs the camel – everything.  But the camel will not budge.  Finally, the poor camel owner is forced to walk twenty miles back through the desert to the camel lot, and find the lot owner.  He complains bitterly that, "You sold me a defective camel!"  Without a world the camel lot owner picks up a huge sledge hammer – the kind you use to pound railroad ties – hops on a donkey, and takes the man back the twenty miles to the middle of the desert, where they find the camel sitting right where he had been. 

"See.  I told you he was a defective camel!" the man says.  Without a word, the camel lot owner takes the sledge hammer, walks over to the camel, and gives him a tremendous whack right between the eyes. 

"Oh my God!" the man yells, "you'll kill him!"

The camel lot owner calmly takes the camel's rope, and gives a gentle tug – and the recalcitrant camel immediately gets to its feet, ready to resume the journey.

"I don't understand– why wouldn't it move for me?" asks the buyer. 

"It's very simple," said the lot owner.  "First – first, you have to get his attention!" 

I think of that story when I read of the relationship between God and the Israelites or, in fact, any teacher and any student, or even any parent and any child.  While I can hardly recommend using sledgehammers for the purpose, the first step is nonetheless the same – first you have to get their attention.  And that seems abundantly clear in the central statement of this week's portion of Va'etchanan, which happens also to be the most important sentence in the entirety of Judaism.

You are all familiar with the text: Shema Yisrael Adonai Eloheinu Adonai Echad – Hear, Israel, the Lord is our God, the Lord is One.  The most interesting word in the Shema, for me, is not the word echad, “one,” the core of our belief in monotheism, one God – no, the most interesting word is the first word, Shema.

What does Shema mean?  Essentially, it means Listen – or, since it is in the Tzivui, the command form of Hebrew, it means “Listen up, pay attention, Hear what is about to be said.”  And why was it necessary to order the Israelite people to listen?  Why is it ever necessary to order people to listen?

Well, of course, if everyone was always listening we would never have to command that.  No one insists that people pay attention when they already are doing so.  Have you ever heard a teacher say "Listen to me!" to a group of completely attentive, helpful, cooperative students?  Come to think of it, have you ever seen a group of completely attentive, helpful, cooperative students?  No, this is a sledgehammer tap on the camel's noggin – Listen!  Pay attention!  This is important!  And with the Jewish people that is never an unnecessary summons.

It is also remarkable the next commandment after the command Shema, listen, is V'Ahavta – the commandment to love. A commandment to love God.  First, we’re told to listen – next to love.  It's a fascinating sequence.  “Listen!” is a command we can easily do, at least for a little while.  With luck, you have managed to listen to what I’ve said for the last few minutes, and are hereby commanded to pay careful attention – Shema!  hear! what I’m going to say for the next few minutes.  If I had some authority to enforce my will – say, a short exam after services with rewards for listening and corporal punishment if you don’t remember the sermon – I could even compel you to actually listen.  But how could I ever command you to love what I actually say?  How can anyone – including God – command someone else to love anything?

Love, by definition, is voluntary.  It must be given freely, generously, instinctively, emotionally, or it is not love at all.  As the great Jewish theologian, Franz Rosenzweig, said "Of course, love cannot be commanded.  No third party can command it or extort it."  So how is it possible for God to command us to love?  What methodology has been invented here for compelling love? 

I believe the answer is present right here in the familiar words of the Shema itself, and that it applies to much more than just prayer.  We are commanded to listen – to really listen to God; because if we truly listen we cannot help but love.  There is something precious, something beautiful and sacred about listening that allows us to love, and without which we as human beings are not capable of love.  Unless we really listen, we cannot really love. 

We are not talking about infatuation here.  For that to flourish, the less we know of each other the better.  But for actual love, we must listen to the other person – not just their words or their joys, but their feelings, their pain, their inner messages.  It is only through listening that we find out what makes their lives meaningful, and so come to love them. 

There is a wonderful story about two Russian peasants drinking vodka.  Ivan is very drunk, and puts his arm around Boris, and says sloppily "Boris, I love you!"

"You love me, Ivan," says Boris, who is not as drunk.  "That is very good.  So tell me, Ivan, what hurts me?"

"What hurts you?" says Ivan, "How should I know what hurts you?"

And Boris answers, "If you truly loved me you would know what hurts me."

This week is Shabbat Nachamu, the Shabbat of Consolation after the commemoration of Tisha B'Av, the ninth of Av, our remembrance of the destruction of both Temples.  The great prophet Second Isaiah begins the Haftara "nachamu, nachamu ami – be comforted, be comforted my people."  But how does God comfort the people?  In the whole cycle of these special prophetic readings that will go on until Rosh Hashanah, Isaiah promises again and again that God has heard the people's pain; and since God has listened, it is absolutely certain that God loves the people, that God will answer the people's pain.  Comfort comes from knowing someone else hears your voice.  At times of great loss, often the only comfort comes from knowing that another human being is really listening – and can then supply the love that we need to survive.

But listening goes even deeper than that.  For if we really listened to each other, if we truly knew each other, could any one of us shoot up a Walmart or a school, or attack worshippers at a synagogue or mosque or church, or blow up an airplane, or bomb a shopping mall?  If we were truly listening, could we avoid the news about these attacks on TV? 

If we were truly listening could we close our ears to the cries of Israeli hostages, starved and tormented for almost two full years?  Could we ignore starving children in Gaza?  Could we avoid the images of mass murder in Sudan?

And, for that matter, if each of us was really listening, Shema, could any of us criticize a friend behind his back, or fail to help a local woman in trouble?

We know that our relationship with God is supposed to mirror our relationship with each other; earlier the Torah commanded us to love other people, and only now does it tell us to love God.  You see, only after we have learned to listen to others, and to love them, can we come to listen to God, and so to love God.  Only after we have taught ourselves to listen, can we truly love.

Rabbis Jack Riemer and Harold Kushner wrote a beautiful poem on this –

Judaism begins with the commandment:

Hear, Israel!  But what does it really mean to hear?

The person who attends a concert with a mind on business –

Hears, but does not really hear.

The person who walks amid the song of birds

And thinks only of what will be served for dinner

Hears, but does not really hear.

The man who listens to the word of his friend, or wife, or child,

And does not catch the note of urgency:

Notice me, help me, care about me –

Hears, but does not really hear.

The one who listens to the news, and thinks only of how it will affect business -

The person who stifles the sound of conscience and thinks:

I have done enough already –

Hears, but does not really hear.

The person who hears the Hazzan pray, and does not feel the call to join in prayer –

Hears, but does not really hear.

The person who listens to the rabbi's sermon

And thinks that someone else is being addressed

Hears, but does not really hear.

On this Shabbat Nachamu, God

Sharpen our ability to hear.

May we hear the music of the world, the infant's cry, the lover's sigh

May we hear the call for help of the lonely soul

And the sound of the breaking heart

May we hear the words of our friends, but also their silent pleas and dreams

May we hear within ourselves the yearnings struggling for expression

May we hear You, God.

For only if we hear You

Do we have the right to hope that You will hear us. 

Hear the words that we pray today, our God

And may we hear them too.                                  Shabbat Shalom.

A Vision of Peace, Out of War

A Vision of Peace, Out of War

Sermon Shabbat Hazon/Devarim 5785

Rabbi Samuel M. Cohon, Congregation Beit Simcha

Tomorrow night, at Tisha B’Av services, we will chant a powerful Megillah, the Scroll of Eycha, Lamentations from the last section of the Tanakh, the Hebrew Bible.  Eycha is a sad reminder of the terrible defeat and loss our people experienced in antiquity, the Churban Bayit Rishon, the destruction of the First Temple and the exile of our ancestors to the alien nation of Babylon.  On Tisha b’Av tomorrow we’ll remember also the destruction of the 2nd Temple, the fall of Beitar ending the Bar Cochba Revolt, our Expulsion from Spain, and many other tragedies that befell us in our long, often disastrous history on this fateful date.  And we know that a future potential calamity remains a possibility in a world in which far too many people simply don’t believe that we Jews have the right to our own country in our own homeland.

Tonight, however, we take inspiration from a different Megillah, also in the last section of the Tanakh.  Ecclesiastes, Kohelet, famously says, לַכֹּ֖ל זְמָ֑ן וְעֵ֥ת לְכׇל־חֵ֖פֶץ תַּ֥חַת הַשָּׁמָֽיִם׃ -  For everything there is a season, and a time for every experience under heaven.

עֵ֤ת לֶֽאֱהֹב֙        וְעֵ֣ת לִשְׂנֹ֔א        עֵ֥ת מִלְחָמָ֖ה        וְעֵ֥ת שָׁלֽוֹם׃        

A time to love and a time to hate;
A time for war and a time for peace.

After a long time of war, and much hatred, we have now reached a time for peace in Israel.  And that simply must be acted upon, and soon.

There is a subject that we need to address tonight, the elephant in the room among those of us who are devoted and committed supporters of Israel.  Our Congregation Beit Simcha, and I personally, have always been and remain proud and vocal Zionists.  In the last 22 months we have supported Israel and its citizens and its armed forces through the trauma, tragedy, and triumph of the war with the brutal Palestinian terrorists of Hamas, the Hezbollah terrorists of Lebanon, the Houthi terrorists of Yemen, the Islamist terrorist state of Iran, and the terrorists on both sides in the Syrian civil war.  I have gone to Israel during this time of war, raised funds for its humanitarian needs, spoken out here and in local media and on the Too Jewish Radio Show and Podcast repeatedly on Israel’s behalf, and publicized the Jewish State’s struggles to maintain humanity and preserve life during a brutal, mostly urban war in a region with an incredibly dense population. 

Many of us in the Jewish community in America have worked hard to counteract the well-funded propaganda of terrorist sympathizers and apologists, corrected the many lies spread about Israel, answered every challenge raised against its carefully structured responses that have turned the course of the war and brought Israel to a much stronger place than it has been in a long time.

There is no doubt Israel has had to fight a horrible war in Gaza that was forced on it by the war-criminals of Hamas, who slaughtered, tortured, raped and kidnapped civilians in order to create the disaster that has inevitably ensued for the Gaza Palestinians.  Hamas insists on prolonging this war as long as possible by refusing to release the 23 living Israeli hostages—possibly still alive after 664 days of horrible captivity—and Hamas also won’t release the bodies of the 30 or so Israelis and other foreign nationals it is ghoulishly holding onto. 

It is also completely true that Hamas has long used food as a weapon, has stolen the food sent into the territory by aid organizations and used it to extort Palestinians into working for it and even fighting for it, sold that food to Palestinians at black-market prices, and generally weaponized food to the profound detriment of all Palestinians in Gaza.  Israel provided or transported into the region the food that kept Gaza Palestinians alive throughout this war, even though it is quite literally fighting a war against the Hamas terrorists who hold sway there and who have stolen most of the food for their own use and purposes.

We also know that starvation in Gaza has been predicted or falsely proclaimed since January 2024, over 18 months ago, but strangely it hasn’t materialized until now.

We also know that Israel has tried to control Hamas’ interception of food by setting up its own humanitarian relief system. 

Unfortunately, this simply hasn’t worked.  The reasons it isn’t working are likely complex, among them that, undoubtedly, Hamas has tried to sabotage the program; the Israeli government and military simply don’t have the administrative ability to actually pull off feeding a hostile civilian population; there is a great desperation of the population trapped in Gaza by the closed border with Egypt, the ongoing war including destruction of homes and other structures, and so on.  Whatever the current cause, the net result is a humanitarian crisis, and a public relations disaster of the first order.

The perception that Israel is using food as a weapon against Palestinians may be false, but at this point that doesn’t matter.  Israel must find a way out of this quagmire, and fast.  Even if Hamas exploits a dramatic increase in food supplies flowing into Gaza—and it will—we cannot have the perception that Jews are denying food to civilians and that people are starving. 

I know, many of the widely circulated photos of starving children are of kids with underlying genetic problems, and some of them are actually taken in other countries.  But these images of starving-looking children remain in people’s minds, and the issue is getting more problematic by the day.

Israel has to resolve this, and allow more food into Gaza, and do so now.  It is not likely that allowing a greater humanitarian crisis to ensue, caused by Hamas, yes, but in the eyes of a hyper-critical world it is happening under the control of the powerful Israeli military will improve anything.  It will not save any of the hostages, nor end this war with a positive result.

In fact, the visuals and the reports of actual starvation are moving governments that have previously resisted the propaganda push to recognize a “State of Palestine” to arrange to do so next month.  France, the United Kingdom and Canada have never before recognized “Palestine”; they are offering or threatening to do so now, to try to resolve the current disastrous situation in Gaza.  Mahmoud Abbas, the head of the Palestinian Authority, has even agreed, supposedly, to hold elections, something he hasn’t done in over 20 years, two full decades, in order to secure such recognition.

Frankly, Israelis are more concerned with liberating the remaining hostages than they are with a further destruction of Gaza and its population, even including Hamas.  All the current surveys, and the large rallies against the government being held regularly now, demonstrate that the public in Israel wants the hostages back, and now.

Speaking as a rabbi, there is no positive result from widespread starvation in Gaza.  Starving your enemy may have been a typical way for armies to act throughout history.  It is not an option that the army representing the Jewish State, an army that emphasizes and teaches Tohar haNeshek, the purity of arms, can utilize, or permit.  That ethical code of conduct for the IDF prohibits harming non-combatants or prisoners of war and emphasizes avoiding harm to their lives, bodies, dignity, and property. 

In fact, throughout this Gaza War in a densely populated small area with nearly 2 million inhabitants, it has been maintained.  How else do you explain the fact that far from a so-called “genocide” taking place, the vast majority of the Gaza Strip’s civilian population remains alive and essentially healthy after nearly two years of warfare?  The death of civilians, like the 1200 murdered in Israel by Hamas and the 38 who died at the hands of Iranian missiles and rockets, is always tragic.  It is likely that 20-30,000 Palestinian civilians have died in Gaza over this war, some of whom were accidentally killed by Israeli munitions. That is sad and tragic, the consequence of a war that Israel never sought to fight.  The majority of the deaths in Gaza have, to this point, been Hamas and other Islamist terrorists, armed and shooting at Israeli soldiers and civilians.

The conduct of Israel through this war has been, almost always, in keeping with its own doctrine of purity of arms.  It is crucial to maintain that, and not use starvation as a weapon of war, intentionally or accidentally.  War has been forced on our people.  We must continue to conduct ourselves in this conflict with intelligence and care.

A final comment about the Gaza War.  As we have previously noted, on October 7th, 2023, 251 hostages were dragged into the horror tunnels of Gaza by the Palestinian terrorists of Hamas.  Of those who have somehow survived, 8 hostages have been freed by IDF action in the nearly two years since that terrible day.  8.  The other 140 hostages who were redeemed and returned to freedom were liberated through negotiations.

There is a time for war and a time to make peace.  We are now at a point where further war in Gaza is likely to produce only more death and destruction, including, of course, the deaths of more young Israeli soldiers.  It will now add starvation and further international opprobrium to the mix, and it is very unlikely to free the remaining hostages.  There is a time when the practical choice and the ethical choice coincide.  That is the time for peace.  That time has come.

We continue to support Israel fully, and to understand at this season in which we recall destruction and loss that its security is crucial for all Jews, everywhere, and for the future of the Middle East.  That security, now, is best guaranteed through saving the remaining hostages and finding a workable agreement for peace.  At this season of Tisha B’Av, on this Shabbat Hazon, the Sabbath of vision, may the vision of Israel’s leaders come to coincide with her best and most moral needs.

Is Life Just a Highway?

Sermon Shabbat Matot-Masei 5785

Rabbi Samuel M. Cohon, Congregation Beit Simcha 

This week we complete the Book of Numbers with the double parsha of Matot-Masei.  While there are five books in the Torah, and Bamidbar, Numbers, is just the fourth of five, the end of the book really completes the great journey of the Israelites from Egyptian slavery to the borders of the Promised Land.  The final book of the Torah, Devarim, Deuteronomy, while a fascinating and powerful text, is just a recapitulation of the events of the previous three books, a reinterpretation of the story already told in Exodus, Leviticus, and Numbers.  There isn’t much new under the sun in Deuteronomy.  So, this sedrah, Matot-Masei at the conclusion of Bamidbar is a good time to assess the meaning of the journey of our people.

On superficial examination the people of Israel have made enormous progress over the 40 years covered in these books.  Early in Exodus our people are enslaved and remain human chattel for many generations.  The traditional count is 400 years of slavery, near the end of which a genocidal program is advanced by the Egyptian king to destroy us.  Moses is called by God and emerges as an effective revolutionary leader, assisted by his brother Aaron, and through God’s power the people of Israel are redeemed from slavery and given the gift of freedom.  After surviving an attempt to re-enslave them, the Israelites enter a covenant, a contract with God at Mt. Sinai, and are taught a way of life structured by moral law and ethical action, mitzvot.  They are progressively organized into a structured, mobile community, are given social rules for successful human society, taught how to centralize religious worship in a unifying way, and forged into a growing young national group, and directed towards their own homeland.

The nascent nation is then brought through a variety of challenging experiences, some imposed from outside opponents, others the result of internal conflicts and struggles, and eventually arrive at the borders of their land-to-be as a strong, young, energetic, impressive people, organized and powerful.  It is a success story in a world in which few emerging nations, then as now, successfully make the transition from overthrowing oppression to building a positive, powerful, cohesive national identity.

Given the nature of this narrative of the formation of national identity and coherent peoplehood it is puzzling that the Torah breaks off the story here, just as the Israelites are about to enter the Promised Land of nationhood.  In other words, we reach the borders of the land that will become Israel, but before we can rejoice as our people is brought to the full redemption of creating a nation of their own in a land of their own, the story stops, and the journey is paused.  And not briefly paused, either; the entire Book of Deuteronomy is interposed, and we don’t find out just what it’s like to actually enter Erets Yisrael, the Land of Israel, until the Book of Joshua.  In fact, since the Torah concludes with the death of Moses at the end of Deuteronomy and the Book of Joshua isn’t included in the Torah or any regular reading cycle, we never really see the Israelites get into the Land of Israel. 

It is an unusual choice for our tradition to make.  It is as if we were taught the story of the Declaration of Independence and the American Revolutionary War but never were told who won the war.  It is like following the whole baseball season, learning the Dodgers and Yankees made the World Series and never finding out who was crowned champion.

So why does the Torah leave us at the borders of the Promised Land but never bring us in?

The easy answer is a familiar one: the journey is the destination.  Like Moses, we don’t enter the Promised Land because we need to learn that it’s not the arriving that counts, but journeying, not what we find when we get there but how we travel along the way.  This transit of the Sinai Desert is a metaphor for our own lives, an object lesson on just what it is that truly matters.  As a familiar poem by Rabbi Alvin Fine puts it: “Birth is a beginning/And death a destination/ But life is a journey:/From childhood to maturity and youth to age… /looking backward or ahead we see that victory lies/ Not at some high place along the way/ But in having made the journey, stage by stage/ a sacred pilgrimage.”

Like the Israelites, we are all on a journey, a life voyage, and how we grow and change and learn and develop, the adventures we experience along the way, are far more important than what seem on the surface to be our ultimate accomplishments.  We will never enter the Promised Land at all.  We are not supposed to do so.  What we are supposed to do, what we are taught by our Torah, here in Matot-Masei and elsewhere, is that the adventure is the journey itself, that our goals and accomplishments are in advancing that expedition.

Or as Winston Churchill, “You know you will never get to the end of the journey. But this, so far from discouraging, only adds to the joy and glory of the climb.”

This is not exactly a new message.  In fact, it might be the essential message of all honest religious traditions: how we live, how we get there is far more important than where we are going.  Life is a highway, as it were, and we are going to ride it all life-long… and who we really are is much more a function of the way that we travel that highway than where we garage our car.

Or something like that.  I mean, that is the point, right?  It doesn’t really matter where we end up, but how we get there, no?

To be honest, sometimes I’m not so sure about that.  I don’t know how many of you enjoy attending graduation ceremonies, but I once had the unenviable responsibility of attending, in a one-week period, nine different graduation ceremonies.  Let me rephrase that: one year I had the delightful privilege of attending, in a one-week period, nine different graduation ceremonies.  I believe my favorite moment in all of them was hearing a fine high school musician sing a medley of all the favorite graduation tunes of recent years as though they were, essentially, one song.  “Another fork stuck in the road/ as we go on we remember all the times we had together/ I’ll remember you/you’ll never walk alone/kiss today goodbye and point me towards tomorrow/I hope you had the time of your life” and so on.  It highlighted the essential cliché, true but trite, of the fact that when we arrive at moments of great accomplishment what we realize is how precious the journey has been, how much we love our friends who have travelled with us, how we have grown and changed over the time we have been journeying.  Etc.  Yaddah yaddah yaddah…

Look, it’s true that, as Matot-Masei makes clear, the journey shaped us as a people, for better and for worse.  How we get there makes us who we are.

But doesn’t it also matter a great deal what we do when we get to the Promised Land?  I mean, what if we manage to reach our goal, and we’ve had a great trip and all, but we don’t act in good ways that build holiness into our lives and our world?  What if we fail to take the steps we need to take to create a better, holier life? 

Certainly, the journey matters, and in particular, how we act and treat each other along the way. And whenever we get to what we perceive of as our own promised land, the work we do when get where we want to be is just as important.  The goal is not to rest on our laurels, to congratulate ourselves on how well we have done getting there.  The ultimate purpose, which our ancestors ultimately come to understand, is to move into that Promised Land and create a life, and institutions, that best express our values and ideals.

You see, life may well be a highway.  But it’s not just how we get there—it’s what we do after we get there that also really counts.  The message is to travel well: but also to make it matter when you get there.

So, over this final Shabbat of Numbers, may we think not only about how we have progressed to this point in our lives, but how we can make the place we are now into something truly special, good, and holy.

Perspective

Sermon Shabbat Balak 5785

Rabbi Sam Cohon, Congregation Beit Simcha, Tucson, AZ

We have just returned from a brief vacation in Southern California, visiting family and good friends who reside in the Golden State.  It was a great trip, if a short one with a lot of driving, and it was wonderful to share time with people we don’t get to see often enough, and whom our daughter Ayelet loved connecting with and charming.  It is clear just who the main attraction in the Cohon family is these days, at least when my dad isn’t traveling with us…

Now, I have been following the press reports about how things are going in California, how everything is out of control, everyone is leaving the state, it’s all going to pot.  I must say, we saw exactly no evidence of that during our five or six days visiting San Diego, Los Angeles, the San Fernando Valley, Orange County, and Ventura County.  The weather, of course, was perfect, which no one even notices in California, but which came as a relief to those of us ensconced in the Sonoran Desert over the summer.  The traffic, which we expected to be terrible, was quite mild, in part we were told because we came over the 4th of July weekend, which is when lots of people go on vacation to avoid the traffic—which means there really wasn’t much.  We saw no evidence of civil unrest, certainly, and sensed no great tension over civil affairs among any of the folks we visited.

While we stayed in suburban locations, we spent time in the center of both San Diego and LA, did tourist things in the middle of both towns, attended a Dodgers’ game near Downtown LA and grabbed a bite on a nearby street, went to Sea World and Balboa Park and generally found things to be pretty darned normal, even a little more laid back than on previous visits. There are plenty of homeless people in California, but there are plenty of homeless people right here in Tucson, and in San Diego and LA they aren’t dealing with 106 degree temperatures every day. 

In fact, the biggest change I noticed is that the population signs for LA city, which always read three million residents, now read four million residents, and the news says the State of California’s population will soon reach 40 million overall.  40 million people. 

Meanwhile, online it’s easy to find media reports howling about the disaster the state has become and insisted everyone is leaving.  You can’t prove it by me, or us.

I guess it’s a matter of perspective, isn’t it?  Travel around California for about a week, spend time in various places and with a variety of people, enjoy it all and see no signs of trouble.  Go online and someone is convinced it’s a devilish hell-hole and no one gets out of it alive.

Perspective matters.

Then there’s this brief true story about perspective, from Douglas Adams, author of The Hitchhiker’s Guide to the Galaxy.

“I had gone to catch a train, in Cambridge, UK. I was a bit early for the train. I went to get myself a newspaper to do the crossword, a cup of coffee and a packet of cookies. I went and sat at a table. I want you to picture the scene. It’s very important that you get this very clear in your mind. Here’s the table, newspaper, cup of coffee, packet of cookies. There’s a guy sitting opposite me, perfectly ordinary-looking guy wearing a business suit, carrying a briefcase. It didn’t look like he was going to do anything weird. What he did was this: he suddenly leaned across, picked up the packet of cookies, tore it open, took one out, and ate it.

“Now this, I have to say, is the sort of thing we British are very bad at dealing with. There’s nothing in our background, upbringing, or education that teaches you how to deal with someone who in broad daylight has just stolen your cookies. You know what would happen if this had been South Central Los Angeles. There would have very quickly been gunfire, helicopters coming in, CNN, you know… But in the end, I did what any red-blooded Englishman would do: I ignored it. And I stared at the newspaper, took a sip of coffee, tried to do a clue in the crossword puzzle in the newspaper, couldn’t do anything, and thought, what am I going to do?

“In the end I thought, ‘Nothing for it, I’ll just have to go for it,’ and I tried very hard not to notice the fact that the packet was already mysteriously opened. I took out a cookie for myself. I thought, “That settled him.”  But it hadn’t because a moment or two later he did it again. He took another cookie. Having not mentioned it the first time, it was somehow even harder to raise the subject the second time around. “Excuse me, I couldn’t help but notice…” I mean, it doesn’t really work.

“We went through the whole packet like this. When I say the whole packet, I mean there were only about eight cookies, but it felt like a lifetime. He took one, I took one, he took one, I took one. Finally, when we got to the end, he stood up and walked away. Well, we exchanged meaningful looks, then he walked away, and I breathed a sigh of relief and sat back.

“A moment or two later the train was coming in, I tossed back the rest of my coffee, stood up, picked up the newspaper… and underneath the newspaper were my cookies.

“The thing I like particularly about this story is the sensation that somewhere in England there has been wandering around for the last quarter-century a perfectly ordinary guy who’s had the same exact story, only he doesn’t have the punch line.”

Perspective, you see?  So, I guess, next time you are convinced that you know everything and that you are right, make sure you check under the newspaper first.  You might just be missing something important.

Which brings me to this week’s Torah portion of Balak. 

The Israelites are closing in on the Promised Land, finally after 40 years of wandering getting the opportunity for a permanent home; may it happen for us at Beit Simcha after nearly 7 years of wandering in the desert!  Anyway, up until now, we have had the Israelite—that is, the Jewish—perspective on everything.  No one seems to be happy.  The people constantly complain.  Moses, the great leader, is stressed and frustrated.  An often angry God continually comes close to wiping out the entire Israelite population and starting over.  It’s a bleak situation indeed.

But then we get this week’s portion.  For the first time in the middle three books of the Torah we get a profound change of view.  Instead of seeing things as the Israelites do, or as Moses does, or as God does, we go abroad, scene-shift to the viewpoint of the enemies Israel is encountering.  It is a profound shift.

Balak is the King of Moab, a small Semite nation in today’s Jordan, similarly-sized to the Israelites, but located just outside the Promised Land of Canaan.  King Balak has a very different view of the Israelites from how they see themselves: he sees a huge, overwhelmingly powerful enemy on the very borders of his land and is terrified at the prospect of facing them in battle.  In his perspective, they—we—are not a fractious group of former slaves who can’t get along with their own leader, or each other, but a dynamic force that will wipe him from the field and conquer everything in its path, licking up his forces like an ox licks up grass.

To prevent this, feeling conventional military options aren’t adequate, he

resorts to sorcery, calling on Balaam, the greatest wizard of the day, the Sauron or Gandalf of curses, to stop the Israelites through magic. Balaam is a pagan prophet, but apparently also a believer in YHVH, the God of the Hebrews.  He refuses to go and curse the Israelites without God’s permission.  Having secured that, and with the assistance of his talking donkey—who has her own perspective on all of this—Balaam arrives at Balak’s camp. 

The king is eager to have Balaam rush out and curse the Israelites, and wants to pay him richly for doing so.  And so he brings the prophet Balaam to a high viewpoint from which he can see the whole people of Israel spread out below him.  From this perspective Balaam sees the size and power of the Israelite people and offers not a curse but a blessing.

King Balak is, of course, torqued.  He angrily responds to his hired sorcerer, upset at the way this is going.   But Balak knows about perspective, too.  He has Balaam try again to curse the people of Israel, this time from a different, elevated spot.  Again, he is bitterly disappointed with the result. 

King Balak tries to change eye level yet again, moving Balaam a final time. And again, from this new perspective the pagan prophet sings out a long poem celebrating the greatness of the Israelites, Ma Tovu Ohalecha Ya’akov he begins, which we will sing tomorrow morning at the start of services.

That’s the end of this charade for King Balak, and he sends Wizard Balaam back home without his fee, and with chastening words that have no apparent impact.  The story then turns back to the Israelites where, shocker, trouble and rebellion are brewing once again.

We are left with a great tutorial in perspective.  While Moses has been pedaling full speed just to keep this group traveling in the same general direction, Balaam has been singing Israel’s praises in operatic hyperbole.  In spite of the political and social reality on the inside, to an outsider these Jews look spectacular.  There is a lesson here, and it is one that we Jews need to be reminded of today: our self-perception is often not in harmony with the way others see us.  Although we are used to viewing ourselves as the disputatious, argumentative, stiff-necked people we know that we truly are on the inside, the outside world sees us quite differently. 

Jews are viewed by others today as successful, highly educated, talented, and part of an influential peoplehood.  The big complaint is that nowadays the “Jewish Lobby” has too much influence.  We have made it in every area of economic, artistic and social endeavor.  It’s not that we are all rich; we aren’t.  It’s that we have risen from the abject poverty and persecution of our early days as immigrants to become an extraordinary success story, here in America and around the world.  Only our own vision of ourselves is blinded by some odd sort of lingering spell; we can’t really see ourselves for what we truly are.

Even the Anti-Semites, and they have been coming out of the sewers in far greater profusion recently than in quite a long time, are influenced by some weird sorcery, a kind of perverse alchemy.  They genuinely believe we Jews are so powerful that we control the economy and the press and social media and the government and the banks and Hollywood—well, OK, we do control Hollywood; still, their websites and conspiracy theories and protest rallies are an updated version of the Protocols of the Elders of Zion.   

And yet we ourselves spend so much time on infighting, and agonizing over how we are supposedly disappearing, failing.  To the outsiders we look great.  To ourselves?  We still look like, well, shlemiels.

The truth is that we Jews, and our Jewish communities, have incredible strengths and remarkable resources.  We are truly blessed—in Balaam’s words, how good are our homes, how beautiful our dwellings.  But we often have trouble seeing that, like the prophet whose donkey has better vision than he does.

All that’s really required of American Jews today is a change of perspective, a commitment to our religion and our practice, and some hope and optimism—or perhaps it’s just realism.  If we can have the courage of our accomplishments, our synagogue and our Jewish community will expand and grow and flourish, as Balaam predicted all those centuries ago.  We don’t need to agonize about our place in American society as loyal citizens.  We just need to be proud of our Jewish identities, and active as religious, committed, liberal Jews.

On this Shabbat of Balaam’s praise of Israel may we come see all we have, all we already are, and all that our amazing tradition offers us.  And may we then come to embrace our own Judaism and our community, and live fully, proudly, and cooperatively, as Jews.  Now that’s a perspective worth embracing.

Strategic Change: Iran and Israel

Sermon, Shabbat Korach 5785

Rabbi Sam Cohon, Congregation Beit Simcha, Tucson, Arizona

There is a famous old Jewish joke, from back in the days when people sent telegrams.  It goes like this.  What does a Jewish telegram look like?  Start worrying.  Details to follow.

In general, this is an appropriate way to receive news about Israel lately.  But the last two weeks, maybe not.

Boy, a lot has happened in the last week or so in Iran and Israel, hasn’t it? It’s challenging to keep up with the news from the Middle East and Washington, and to try to make sense of what may turn out to have been a pretty short 12-Day war.  Or, more accurately, a short episode in the much longer war between the murderous Ayatollah-led Islamist Iranian regime and Western civilization that is unlikely to end quite as quickly as some people in power seem to believe.

Of course, last Saturday night the US finally jumped into the Israel-Iran conflict directly by striking the Iranian nuclear weapons facilities with bunker-busting bombs and Tomahawk missiles.  This followed Israel’s devastating attack on a series of Iranian targets that severely damaged Iran’s nuclear weapons program, took out the leadership of its military, terrorist and nuclear weapons’ institutions, and demonstrated that Israel now has complete control of Iranian air space.  It didn’t stop Iranian ballistic missiles from striking Israeli civilian apartment buildings, homes and hospitals, however. 

Almost immediately after the American strikes on Iran, President Trump proclaimed, prior to any military analysis of the impact of the attack, that Iran’s nuclear program had been obliterated.  He also declared a cease-fire and pushed Iran and Israel to agree to it.  And now, apparently, the US is going to be meeting with Iran soon, while simultaneously trying to get more Arab countries to join the Abraham Accords and recognize Israel and open diplomatic and other ties.  Of course, the Arab countries that were petrified about Iran’s military might and wanted Israel as a counterweight may no longer be as concerned about the Islamic Republic’s strength after its nearly no-show performance in this war against Israel.  Saudi Arabia and the other Arab nations might not feel the need to jump into an agreement with Israel right after publicly decrying its successful attacks on Iran, while privately helping it.  It’s tricky, you see?

Wow.  That’s a lot for an American to keep in her or his head all at once, isn’t it? 

You know, whenever I’ve been in Israel—which is close to 20 trips, and I’ve lived there twice, once for a year—I’m always impressed by the fact that everybody who has an educated opinion about the Middle East—which means everyone there—always says, at some point, “It’s complicated.”  Man, it is.  And with the pace of developments now moving at high intensity warp speed, it is nearly impossible to see where it’s all heading, if anywhere in particular.

So here are a few observations from a non-politically trained rabbinical observer.  Take them for what they are worth, knowing the source.

First, Israel is in an almost incredibly better position in terms of security and strategic positioning now compared to where it was on say October 8, 2023, when Hamas terrorists were still murdering Israelis in southern Israel and carrying hostages off into Gaza.  To refresh our memories, at that point Israel’s security services and military had been surprised by Palestinian terrorists and had just allowed the worst atrocities to be committed against Jews since World War II.  Israel’s sovereignty and survival were threatened.  Israelis were forced into bomb shelters throughout the country, south and north.  250 hostages were held under Gaza in tunnels by Hamas’ Palestinian terrorists.

In addition—and it’s important to understand this—in the fall of 2023 Israel was surrounded by a terrorist ring of fire funded and coordinated by Iran and its Islamist Ayatollah-led regime.  Hezbollah in Lebanon was firing rockets regularly at northern Israel, a great deal of which had to be evacuated, and it was considered a far more dangerous enemy than Hamas in Gaza, with tens of thousands more rockets and a much more sophisticated military organization.  The authoritarian dictator Bashir al Assad’s regime in Syria had Iranian units on the Syrian side of the Golan Heights threatening and attacking Israelis, and funneling rockets and many other munitions to Hezbollah in Southern Lebanon.  Houthis in Yemen began firing rockets at Israel too, from far to the south.  And above all, Iran threatened daily to annihilate the Jewish state and murderously commit genocide against all its citizens.  Iran was working rapidly towards developing nuclear weapons, according to nearly everyone responsible, and doing so in facilities that were sophisticated and hard to even find.

Without even considering the international support Hamas Palestinian terrorists were receiving for committing war crime atrocities ranging from murder to arson to torture to mass rape, and the antisemitic wave of protests that immediately sprung up around the world, Israel itself was apparently in a terrible strategic position, perhaps the worst it had been in since the Second Intifada of the early 2000s, or even the Yom Kippur War in 1973.

It's a little less than a year and nine months since that time, much less than two years.  Well, a lot has happened.  First, while Hamas retains some level of operational terrorist control over what’s left of Gaza, its senior leadership is dead, most of its terrorist fighters are dead, its ability to rain rockets down on Israel is gone, and it has helped turn its “homeland” into a wasteland. Hezbollah in Lebanon has been not only decapitated but nearly destroyed by Israel’s shockingly effective Mossad-led campaign.  Hezbollah may return as a serious threat, but it is primarily licking its wounds and trying to figure out how to keep control over Southern Lebanon now.  The brutal Assad regime in Syria collapsed, after half a century in power, and the new government there is intent on expelling all Iranian influence, ending the flow of Iranian terrorism and munitions through Syria.  And Iran itself has been pounded and shocked, its senior leaders, with the exception of the lamentable Ayatollah, are all dead, and its nuclear weapons program has been set back dramatically.

If I were the Houthis in Yemen I’d be worried.

As of now—and mind you, things can change so quickly—Israel is the dominant military and intelligence power in the Middle East, and there’s no close second, even though there are far richer and far larger nations all around it.

Israel is winning all of these wars on the battlefield, some hard-fought at a high cost, others quickly and stunningly.  But that, of course, is not the whole story. 

The second salient point to remember is that Israel is losing the public relations battle around the world badly.  While few of the many public protestors said much about the collapse of Hezbollah or the Assad regime, somehow, the same people who seek a “free Palestine from the River to the Sea” now support the horrific Islamist regime in Iran, which has been chanting for the destruction of America for 45 years.  That same Iranian regime, in slightly different forms, has also been trying to destroy everything it hates about western values everywhere else for four and a half decades: it seeks to wipe out democracy, free speech, equality for women, the right to protest or assemble, a free press, everything that’s intrinsic to a free society. 

In Iran itself, the Islamist leaders of the Islamic Republic of Iran are widely hated and deeply feared.  The mullahs are not popular in Persia.  Their economy, in spite of huge oil reserves and giant oil industry and a sophisticated higher education system and a good deal of scientific sophistication, is a disaster.  The Iranian regime’s leaders have murdered many of their own citizens, tortured their own citizens, imprisoned their own citizens, and brutally suppressed all dissent and protest.  And of course, the terrorists they fund around the world have murdered people in many other countries.

So, watching huge crowds assemble to protest against US action against the Iranian Islamist terror regime, holding virulently anti-Semitic signs and supporting this horrific Iranian theocracy, in London, New York, Paris, Athens, Los Angeles, Tokyo, Sydney, and the Netherlands is disturbing.  Apparently, people have a very hard time understanding that this Iranian Islamist regime is simply evil, perpetrates evil on its own people, and exports evil all around the world.  Its closest allies are Russia, North Korea, and China, authoritarian regimes that share weapons and perhaps torture techniques with Iran.

And now in the streets of American cities—and when the kids go back to college, we will see it on campuses too—protestors are waving Iranian Islamic Republic flags and chanting anti-American slogans and associating it all with Israel, and Jews, whom they have decided to hate.  And these brave protestors see the Palestinians and Iranians as similar victims of evil western colonialism—which they are not, of course, but good luck convincing the protestors otherwise. 

In other words, Israel is winning wars but stands a pretty good chance of losing much, if not most, of the public. 

There was a brilliant article in the Atlantic magazine this week by a Gaza Palestinian, Ahmed Fouad Alkhatib, entitled “Pro-Palestine Activists Fell for Iran’s Propaganda.”  Among other carefully worded wise things he says of the protestors supporting “Iran” is that by protesting in support of the regime, “they offer succor to a ruthless theocratic regime that has ground its heel upon its own people and brought misery to the entire region for nearly half a century.” 

He blames both Hamas and Iran for destroying the Palestinian opportunity for statehood, for fomenting the Second Intifada that ended the Osla process, for embracing terrorism, hatred and mass murder and now for leaving his own land in ruins and his people destroyed.  He is an intriguing figure trying to forge a better way, one that leads to peace and civilization, not endless terrorism, war and destruction.  He would make a credible leader for a new Palestinian organization that could figure out a way to make peace and build a real future. 

My friends, I don’t have full solutions for any of this, of course.  No one does. We don’t know if regime change will take place in Iran—the Ayatollah Khamenei is 86 years old, hiding in a tunnel or bunker somewhere now, but that still doesn’t mean things will necessarily change, does it?  And a new Iranian regime might not be better than the current horrible one.

As far as Israel goes, on balance, it’s much better to win the war and lose the public relations campaign, rather than lose the war and win the PR, right?  But we have to be cognizant of both in this world of instant information and instant disinformation. 

This week we read of the great rebellion of Korach, who challenges authority for no reason better than his own egotistical desire to be the boss.  He fails, and brings destruction on his own people.  It is a lesson that, sadly, people need to learn again and again.  But perhaps at some point they can learn that the only real result of provoking war against a superior enemy is self-destruction.

I think we are now close to the time when Israel, having thoroughly defeated its most implacable enemies, moves to establish actual peace in the region.  I certainly hope so.  It is surely time for Israel to work on its international reputation in a more coherent way, and to do so out of its obvious situation of strength.

May the coming weeks prove to be less adventurous but even more productive at producing a lasting peace for our homeland of the heart, Israel, and for the region of the Middle East, and for the world.

Sometimes War Serves the Light:The Israeli Decapitation of Iranian Nuclear Ambitions

Sermon Shabbat Beha’alotecha 5785, Rabbi Sam Cohon, Congregation Beit Simcha, Tucson, AZ

There is an old curse you may know: may you live in interesting times.  My friends, we live in interesting times.

As you know from your news feeds, last night Israel preemptively attacked Iran’s nuclear facilities, as well as removing the leaders of its military and the scientists who headed its program to develop atomic weapons.  In a series of lightning airstrikes and targeted preemptive operations within Iran, Israel attacked Iran’s nuclear infrastructure, its ballistic missiles, and in airstrikes on Teheran and elsewhere killed the head of the Revolutionary Guards, the leader of the Iranian nuclear weapons program and its leading nuclear scientists.  According to the Israel Defense Forces, Iran had enough Uranium to build 15 nuclear weapons within days, and the Israeli military believed that Israel’s survival was at stake.  The IDF confirmed that the Israel Air Force and Mossad operation was designed to prevent Iran from obtaining a nuclear weapon.

“Weapons of mass destruction in the hands of the Iranian regime are an existential threat to the State of Israel and the wider world,” the Israeli military spokesman said.

Israeli intelligence revealed that in recent days Iran had developed a plan with Hezbollah, Hamas and other terrorist proxies to attack and destroy the State of Israel, including attempts to attack across all borders, including Egypt and Jordan.  That marked the point of no return for the preemptive attack.

As we all know, Iran was behind the October 7, 2023, Hamas war crime attack that began the Gaza War, and behind the Hezbollah attacks on Israel from October 2023-November 2024 that lasted until Israel wiped out Hezbollah’s leadership and destroyed much of its military capacity last fall.

Iran also directly attacked Israel in April 2024, and then again in October 2024 with ballistic missiles and drones.  Israel, with the cooperation of the United States, Jordan and Saudi Arabia was able to fend off those attacks, and in October 2024 responded by knocking most of Iran’s anti-aircraft capacity and much of its ballistic missile production, but was dissuaded at the time by the US from attacking the Iranian nuclear program. 

In recent weeks the Trump Administration has been negotiating with Iran to stop working on nuclear weapons, and a meeting was originally scheduled for Sunday—but it is won’t take place now, of course.  It is unclear if Israel coordinated these attacks on Iran’s nuclear facilities and military and nuclear leadership with the US at any level.  Secretary of State Marco Rubio called the Israeli attacks, “unilateral.”  On the other hand, President Trump undercut that message from his own representative, by saying, more or less, “We knew everything beforehand and tried to get the Iranians to make concessions.  But they wouldn’t do it.”

So far, Israel’s attack has been spectacularly effective militarily and strategically. I think Israel wanted to do something like this after Iran attacked directly twice, first last April and then again in October. They waited for a new administration in America, and I believe hoped for a joint US-Israeli operation.  But when President Trump was less than enthusiastic about that, they finally decided to go ahead alone.

Nobody knows what the end-result of this situation will really be. But preventing Iran from going nuclear was an essential Israeli strategy for a long time, certainly for 20 years and you could make a case for longer. The recent UN oversight panel that sanctioned Iran for ignoring restrictions on enriching uranium and violating the nuclear non-proliferation treaty (which was a shock coming from a UN organization) was a green light for Israel.  This was especially true as the US seemed intent on negotiating with the Iranian regime, but Iran was refusing to commit to not having nuclear weapons.

Iran’s military response so far indicates they don’t have all that much left at this moment.  And Israel didn’t take out their oil industry so there’s still that implied threat.

Unlike the resumption of IDF offensive operations in Gaza, which still make no sense to me at all and to have no endgame in mind, this attack on the Iranians appears to be far better thought out, and existentially necessary.  Strategically, and even tactically, it is similar to what Israel did to the Hezbollah terrorists that freed Lebanon and Syria from their control and radically diminished the threat that Hezbollah posed to Israeli civilians.

I suspect that if they wanted to, the IDF could have taken out Ayatollah Khameini, the “Supreme” leader of Iran, too.

Israeli Opposition Leader Yair Lapid, wrote today:

“Israel’s overnight strike in Iran was a necessity. A regime that repeatedly declares its strategic goal to be the “total annihilation of Israel” cannot be allowed to possess the nuclear capability with which to achieve that goal.

“A regime that has twice launched hundreds of ballistic missiles and armed drones at Israel — in April and October last year — has no right to expect immunity.

“A regime that for years fueled deadly terrorism, both directly and through proxies, across the Middle East and beyond, that bankrolled the October 7 massacre and Hezbollah’s missile attacks against Israeli civilians, declared war on us long ago. What Iran is facing now are the consequences of that war.

“Israel did not seek this — just as it did not seek the war in Gaza. But we are determined to win.  What does victory look like? An Iran without a nuclear capability. An Iran deterred from further escalation. An Iran that understands it cannot spread terrorism in the region without paying a price.

“The opening hours of this operation have shown what Israel is capable of, the strength and sophistication of our armed forces and the depth of our intelligence. Those who stand behind Iran’s nuclear program and its terrorist infrastructure can’t run and they can’t hide.

“As with Gaza, this war is not against the people of Iran. This war is against the fanatical Iranian leadership that is the enemy of freedom-loving people everywhere – in Iran, in Israel and across the world.

“This is not the first time the Iranian leadership is misreading Israel. We are a thriving democracy. There is no hiding the disagreements in our country and the passionate debates in our politics. Iran’s leaders assume that democracy is the source of our weakness. The opposite is true; it is the source of our strength.

“Israel has always stood united in the face of existential threats. I stand fully behind the goals of this operation and behind our security services. The opposition will offer assistance in any way that it can to ensure the success of the mission.

“When it comes to the security of the people of Israel in the face of our enemies, we are one people, with one mission. Our children will not live in fear of an Iranian nuclear bomb. Not today, not ever.”

Iran has responded with a series of ballistic missile attacks that, to this point, have had limited impact on Israel.  Two Israelis are in critical condition, and forty more were wounded.  That is challenging, and our fellow Jews are huddled in bomb shelters again, as they were so often during the first months of the Gaza War.  But so far, Iran appears to be unable to mount a serious military response.  We pray that remains the case.

A nuclear Iran, led by Islamist theocratic fanatics, as it is, would threaten not only Israel but Europe, America, and all democratic nations.  In destroying that capacity, Israel has protected freedom for many peoples all over the world.  It is an unfortunate truth that the world would have stood by and allowed Iran to become a danger to everyone.  Only Israel took on that challenge and saved many nations, and literally millions of people, from that threat.

My friends, we all seek peace in the Middle East, and want Israel to be accepted for what it is, the only democracy in the region and the only modern nation there that has civil rights and freedom of speech.  No one should be happy that Israel is more directly at war than it was before this, even after the incredible success it has had militarily today.  War, even successful war, is always terrible in so many ways, and there are always unexpected results, which are often also bad.

Ultimately, this situation won’t be fully resolved on the battlefield.  There will be negotiation and diplomacy.  But for now, the Iranian regime, which has preached genocide against the Jewish State for generations, has been shockingly damaged, and its capacity to quite literally threaten the existence of Israel, has been destroyed for the present.  And that is, in fact, a good thing.

In Beha’alotecha, our Torah portion, our ancestors were commanded to create the first menorah, the enduring symbol of Judaism.  The lighting of this ritual lamp is a reminder, too, that our people is commanded to be an Or LaGoyim, a light to the nations.  That light sometimes requires that we militarily stand up against adversaries of freedom and justice, and those who would destroy us.  Israel has done so today.  We hope that what will follow can lead to a safer, more stable, more peaceful region and world.

Enough

Sermon Shabbat Naso 5785

Rabbi Sam Cohon, Congregation Beit Simcha, Tucson, AZ

This is not an easy sermon to give, tonight.  It has now been over 600 days since the Palestinian terrorists of Hamas began the Gaza War on October 7, 2023.  That means that the remaining 59 Israeli hostages have been held under Gaza, in tunnels and locked in people’s closets, alive or dead, for well over a year and a half.  23 of them are believed to remain alive.  That also means that the Gaza Palestinian terrorists have been ghoulishly holding the bodies—the human remains—of dead civilians they kidnapped and murdered for months and months.  It is beyond anything civilized people can contemplate doing to anyone, even a sworn enemy.  It is horrible and inexcusable.

It is also true that the Israel Defense Forces have been fighting an incredibly difficult war against a terrorist army embedded beneath and within a densely populated urban area.  The Palestinian terrorists of Hamas and the Muslim Brotherhood have routinely used the Arab civilians of Gaza as human shields, and have located their rocket launchers, ammunition dumps and headquarters in and under hospitals, schools, mosques and apartment complexes.  Hamas and its Palestinian allies, as well the Palestinian terrorists’ fellow Iranian proxy terrorists in Yemen and Lebanon and Iran itself have indiscriminately fired rockets and sent drone attacks against civilians in Israel. 

The urban warfare Israel was forced to engage in was extremely difficult and costly.  About 400 Israeli soldiers have been killed fighting the Palestinian terrorist army that Hamas assembled, with many more wounded and more still suffering from Post Traumatic Stress Syndrome. 

Israel fought this war with all the care with which it could have been fought; far, far fewer Palestinian civilians have been killed in the fighting in Gaza per capita than Iraqi civilians were killed in the Gulf Wars, or in the long war in Afghanistan.  Unlike the Syrian Civil War, which is being fought right now, there are no documented massacres of Palestinian civilians by the IDF.  The number of Palestinians killed in this war is not really known.  Hamas reports that over 50,000 people have died—but Hamas includes in those figures the tens of thousands of terrorist soldiers who have died trying to kill Israelis.  It is likely that over 20,000 civilians have died in Gaza.  That is a tragedy, as the death of any civilian in war is a tragedy.  It is also a shockingly low number for 20 months of war in an intensively occupied urban area of over 2 million people.  In contrast, the ongoing war in Ukraine has killed hundreds of thousands of civilians, with no end in sight, while wars in Sudan and the Congo and elsewhere in Africa have killed many hundreds of thousands in the same time period.

Clearly, Israel is taking great pains not to kill Palestinian civilians, even if some Gaza civilians are aiding and abetting the terrorists they support.

Those irresponsible people who call what’s happening in Gaza “genocide” are simply wrong.  It is not that at all.  It is war, hard and terrible to be caught in the midst of; but it is far from genocide.  Genocide is what’s going on in Sudan right now, where militias and armies are murdering entire villages, where rape is a standard weapon of war—which it was for the Gaza Palestinian terrorists on October 7, 2023, of course, when they employed it freely, along with arson and torture and the murder of babies and families and the elderly.  Genocide is not what has been going on in Gaza at all.  A war forced on Israel by Palestinian terrorists has resulted in the destruction of most of those terrorists, and of course the physical destruction of many buildings, including many underground tunnels used to attack Israel and to hide underneath the civilian population.

The Gaza War has been, tactically speaking, highly successful in destroying most of Hamas’ military capacity, undermining its control of Gaza to some extent, and wiping out its leadership.  It has not annihilated Hamas, or turned the Gaza Palestinians into pacifists or supporters of anyone other than Hamas.  The cost to Israel has been high, both in human and material terms, and much higher to the Hamas terrorists.  It has also been very high indeed in public relations for Israel, because the Qatari-funded anti-Israel propaganda machine was ready to trash Israel from October 7th on.  But Israel had to fight this war, and it has done so about as well as it could have.

Having said all of that, as I have said it before, it is unclear just what the point of the new Israeli Defense Forces operations in Gaza are now.  It does seem clear that the best way to free the remaining hostages, alive or dead, is to negotiate through intermediaries with the terrorists.  The facts speak for themselves.  More than 250 hostages were taken by the Gaza Palestinians of Hamas on October 7th.  148 have been released alive.  All but 8 of those were released through negotiations, or by Hamas.  8—a total of 8—have been rescued by IDF soldiers alive.  The Israeli army has acknowledged accidentally killing three hostages who were trying to escape.  A careful operation last week managed to recover the bodies of two more civilians murdered October 7, 2023.  It did not recover any living hostages.

If a central goal of this war has been to rescue the hostages alive, to perform pidyon shevuyim, the central mitzvah of saving imprisoned Jews, well, occupying more and more of Gaza is not likely to accomplish that, now is it?  And undoubtedly more Israeli soldiers will die fighting the remaining Gaza Hamas Palestinian terrorists, as some died this week, including four today in a booby-trapped building.  

If the goal of this war is not to free the remaining hostages, that is, to simply let them die, well, the Israeli public does not at all agree with that, nor do I.  About 75% of Israelis see freeing the hostages as more important than trying to continue to destroy what is left of Hamas conclusively, or seizing control of Gaza.  Israel controlled Gaza for nearly forty years before it withdrew completely in 2005, on the initiative of its Prime Minister, Ariel Sharon, Bibi Netanyahu’s political mentor.  If the goal of this renewed Gaza military initiative is to keep Prime Minister Netanyahu in power, well, that is far from a noble goal, or a desirable one.

I have firmly supported Israel’s mission in this Gaza War ever since October 7, 2023.  I do not think I can support the current choices being made to continue the war to the bitterest of ends, without any stated goal of freeing the hostages or seeking a conclusion that might bring the glimmer of a hope for peace.

As a committed Zionist, this is a hard choice to make.  We shall see if any intelligent effort is made to free the remaining hostages from their brutal confinement at the hands of the Palestinian terrorists.  We shall see if Israel comes up with a new strategy that makes more sense than this. But right now, it looks like war for war’s sake, without any hope of achieving objectives that lead to positive results, with more casualties and further endangering the lives of the hostages. 

This isn’t good.  For anyone.

Our Torah portion includes the Birkat Kohanim, the priestly blessing, highest of all blessings in Jewish tradition.  Its third part includes the greatest of these, yisa Adonai panav Eilecha v’yaseim l’cha Shalom—May God turn towards you and give you peace.  May the choices that Israel’s leadership make now turn in the direction of peace, speedily and soon.

Mountains and Congregations

Rabbi Samuel M. Cohon’s Sermon, Shabbat BeHar-Bechukotai 5785

Congregation Beit Simcha, Tucson

A little old lady from Brooklyn, Mrs. Goldberg, calls her travel agent and asks to book a flight to a small village high in the mountains of Nepal.

“Oh,” the travel agent says. “That’s much too difficult a journey for you. Why don’t I arrange a week for you at a nice beach resort in Florida?”

“No,” says the woman, “It has to be to the highest mountains of Nepal.”

So the travel agent books her a flight to Kathmandu. When she arrives and tells the authorities she intends to visit the small village in the mountains, they also try to talk her out of it. “You’ll need to hire a Sherpa crew to get you there, and the climb is very treacherous.”

“No, I must go there. There’s a holy man I need to see.”

So, shaking their heads, they stamp her passport and let her in, and she hires a Sherpa crew. The Sherpas are dubious but climb high in the mountains with Mrs. Goldberg, and finally get her to the village where the holy man lives. There’s a long line outside in the snow waiting to see the holy man.

The little old lady takes her place in line, and the others waiting beseech her to go back home. “It takes days of standing in this cold and windy line before you get to see the holy man,” they explain. “And then when you get to see him, you are allowed to say only three words.”

“That’s OK,” she replied. “I must see him.”

She perseveres and lasts three days and nights before entering the holy man’s hut. He asks her why she has come, and says she may only reply using three words. And so, finally, she stands before him and says, in a loud voice: “Sheldon, come home!”

I love that joke, and what it implies about how far we may go, and how high in the mountains, only to discover that we are still who we always were... And that it may not be the mountain that matters after all.

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This particular Shabbat, Behar, the Torah portion named for a mountain, reminds us that there is something sacred about a kehillah, a congregation gathered together in Jewish prayer. Synagogues are a unique affirmation of community, and true community has unfortunately become an unusual occurrence in our American society these days. Perhaps because we seem to have become such a fractious, polarized country it is more necessary than it has ever been to gather across all boundary lines and join in prayer, song, study and most importantly community. When we participate together in services at Beit Simcha, work together to improve our society through religious action, study Torah and create a shul that teaches and inspires our children and challenges us to live to our highest ideals, we are doing holy work that defies easy categorization. It is hard to explain precisely what we mean by Jewish community—but we know it when we experience it, and we know that it is extraordinarily important.

And we also know that it is just what we Jews have been doing for over two thousand years, and why we have been able to continue as an eternal people. It has allowed us not only to survive but to thrive, evolve and grow everywhere and anywhere in the world.

Every synagogue, every Jewish community is different, of course. Yet there is a common denominator for each and every one. And that is what our Torah portions this week addresses, although in a curious way.

Behar begins with the statement “Vayidaber Adonai el Moshe beHar Sinai, God spoke to Moses at Mt. Sinai,” an apparently unambiguous phrase: God, through Moses, gave all these commandments to us at Mt. Sinai. And our second portion this Shabbat, Bechukotai, states unequivocally that all the laws and commands given in the whole book of Leviticus are “given at Mt. Sinai.”  Well and good. These rules of holiness and personal conduct must have all been commanded at Mt. Sinai.

Yet earlier in Leviticus the text makes it clear that God actually gave most of these commandments not at Mt. Sinai itself, but in the Tabernacle in the Wilderness, the Ohel Mo’eid, the Tent of Meeting, as the people wandered around the Sinai Desert, a structure not even ordered until after the Israeltes have left the mountain far behind. In fact, according to the evidence of the Torah itself, the whole book of Leviticus was given after we left Sinai and began our journey to the Promised Land. And most Bible scholars believe Leviticus was composed several centuries later, when there was already a Temple in Jerusalem and a priesthood serving it regularly—on a mountain, indeed the Temple Mount, but certainly not at Mt. Sinai. Either way, much later.

Clearly, as our portion begins the Israelites aren’t still at Mt. Sinai at all and haven’t been there for a while. What gives? Why say that the mitzvot, the commandments were all given to us by God at Sinai when it isn’t factually true?

This question troubles rabbinic commentators, who believe the Torah never wastes a phrase, and certainly never makes a mistake. The rabbis’ brilliant answer teaches us a profound truth about ourselves, our synagogues and our communities—and maybe even a bit about mountains.

According to the commentators, all the commandments theoretically given b’Har Sinai, at Mt. Sinai, are actually given miSinai, from Sinai—with the metaphoric authority of Sinai. That is, Mt. Sinai is not just a geographical location, no matter how important, and it is not a simple matter of a place at all. It is much more than that, something both broader and deeper.

Mt. Sinai is a sacred idea, a holy concept. For wherever we learn and do mitzvot, whenever we complete good acts, do tzedakah, observe religious rituals with sanctity and meaning, study Torah, pray together with sincerity and work to perfect the world through tikun olam, wherever and whenever we strive to make the world a holier, more Jewish place—well, then we are standing at Mt. Sinai.

Almost literally, as committed Jews we take Mt. Sinai with us into our communities, our congregations, and so bring God’s very presence into the world. It’s a powerful message indeed. And that is just as true whether we are standing at the foot of Mt. Sinai or in the hills below the Catalina Mountains. When we gather in a congregation, as long as we are creating true Jewish community of study, prayer and religious action, we are standing at Sinai.

In other words, it’s like the old Yiddish proverb: “Mountains do not come together. People do.” It’s not the mountain that matters; it’s us.

Now I must admit, I like mountains, and have spent time among them, sometimes hiking up them, sometimes skiing down them, occasionally first one and then the other. And mountains have always held an important place in Jewish tradition. We often sing Psalm 121, Esa ainai el heharim, I lift up my eyes to the mountains from where my help comes, one of many Psalms and prayers that center on the mountains. Various mountains feature prominently throughout Biblical and ancient Jewish history. Among the many heights ascended in the Tanakh are two mountains that rise above all others spiritually and are truly central to Jewish tradition: the Temple Mount in Jerusalem, which remains both focal and controversial today, and Mt. Sinai. We’ll talk about the Temple Mount another time. But tonight, a little more about Mt. Sinai.

Ten years ago, during a sabbatical, I traveled on a journey to all of the holiest places on earth in a bit less than three months, visiting the greatest sacred sites of every major religion. Perhaps the most important place I wanted to see, on a personal level, was Mt. Sinai, or at least the place most people believe was the traditional location of Mt. Sinai. It’s 140 miles from Sharm el Sheikh in the southeastern part of the Sinai Desert, in Egypt, a place called Jebel Musa in Arabic. I decided I would hike up Mt. Sinai on the Shabbat when we traditionally read the Ten Commandments in synagogue, Shabbat Yitro, and ascending it Friday night I would chant those Ten Statements in Hebrew at dawn.

The full story of my journey to the mountaintop that day included nearly as many twists and turns as the Biblical narrative of our ancestors’ travels to the same place. It involved a convoy of military vehicles escorting our mini-bus—and others—to protect us from terrorist attack, long delays and confusing instructions, lack of water and organization and the oddities and insecurities that can accompany travel in the Middle East. Eventually, very short of sleep and water and food, tired from the climb up the 7500-foot peak, I had the rare experience of standing in what is truly an awesome place, the top of Mt. Sinai, watching rosy-fingered dawn spread from jagged peak to jagged peak across that stark and amazing wilderness. And I chanted the Ten Commandments in Hebrew—from my iphone app, of course—while around me people were reciting the Koran or singing Christian hymns or meditating. It was weird, and gorgeous, and moving, a once-in-lifetime experience.

And yet, the truth is that as intense as that memory is, as extraordinary as it felt at the time, that wasn’t really the most powerful part of Jewish religious experience. In our tradition, being at what might have been Mt. Sinai was not as significant as being here tonight, in community, kehillah, seeking God and Torah and holiness and justice in a synagogue. This experience matters more because it requires the daily action that brings Judaism into the world in practical, meaningful ways.

But just what is this amorphous thing, community, kehillah, and what does Judaism teach us about that? And what does it have to do with Sinai?

As you know, we are now in the period of the Counting of the Omer, the time between Passover and Shavu’ot when we remember the ways our ancestors prepared themselves to experience receiving the Ten Commandments, and in a larger sense, the Torah at Mt. Sinai. These seven weeks between the festival of freedom and the holiday of covenant are a time in the ritual calendar when we look at our own lives and see how we might better reflect our own Jewish values in our daily experience. It is a time when we have the opportunity to see if our institutions can become better, stronger and more vital, can bring us together in more meaningful and holier ways.

In other words, this is the time to think about how we build further on our strong community, how we develop our synagogue in ways that create greater learning, spirituality and justice. It is here that we seek to bring the feeling of that sacred mountain into our daily lives in real, practical ways. Because it is here where we have the opportunity to decide how we are to make our lives and our actions reflect the values given to us so long ago, symbolically at least, on that mountain.

The Kotzker Rebbe was once asked: “Why is Shavuot called z’man matan Torah 'The Time that the Torah was Given,' rather than 'The time the Torah was Received?’” He answered: “The giving took place on one day, but the receiving takes place at all times.” Receiving Torah—that is up to us, on this Shabbat and every day.

You see, Mt. Sinai was only great once. But the tradition that was created, and the synagogue, the institution responsible for teaching and making real that tradition, for creating true community based upon it—that can be great any time. Any time we gather together for sincere prayer; any time we learn together, teach together, create justice together, seek to heal the world together. When we create our own home for Torah, meaning, holiness.

On this Shabbat of Behar-Bechukotai, may we learn that extraordinary lesson, and continue to live it in our synagogue. Ken Yehi Ratson. So may it be God’s will—and more importantly, ours. Shabbat Shalom.

True Jewish Heritage

Shabbat Emor 5785, May 16, 2025

Rabbi Samuel M. Cohon, Congregation Beit Simcha, Tucson, AZ

Apparently May is Jewish Heritage Month in America, something I didn’t actually know until I read it this week.  This commemoration has been a thing since 2006, when it was started as a belated way of celebrating the 350th Anniversary of American Judaism, which actually took place in 2004.  Jewish Heritage Month was proclaimed by Congress in 2005, and in 2006 it was signed into law by then-President George W. Bush. 

For this year’s celebration, President Donald Trump released a long statement—released it today, in fact, on May 16th, over halfway through the month.  Like Elijah at the Seder, it is tardy but welcome.  It reads: “Since the time the United States was but a coalition of villages and settlements, America’s Jewish citizens have played an indispensable role in our national story.  They arrived as farmers, soldiers, tailors, and merchants, settling quickly and contributing greatly to the fields of law, art, science, and medicine.  At crucial moments, Jewish Americans have joined their fellow citizens in working towards America’s unique vision of life, liberty, and the pursuit of happiness.

“The New World allowed those Jewish people emigrating from Europe to freely practice their faith without persecution, for the American experiment offered something providential — an escape from every indignity, every abuse, and every tragedy visited upon the Jewish people over their long history.

“In my proclamation declaring Jewish American Heritage Month in 2019, I drew from the words President George Washington drafted and sent to the Hebrew Congregation of Newport, Rhode Island, on August 18, 1790, addressing the Jewish citizens of our new Republic.  President Washington’s letter contained a blessing, that ‘the Children of the Stock of Abraham, who dwell in this land, continue to merit and enjoy the good will of the other Inhabitants; while everyone shall sit in safety under his own vine and fig tree, and there shall be none to make him afraid.’

“During my first 4 years as President, in the several proclamations I issued for Jewish American Heritage Month, I often had the unfortunate task of contrasting President Washington’s timeless blessing with whatever violent acts of anti-Semitism had occurred in the previous year.  Each time, it was an all too painful reminder of the fragility of President Washington’s words.

“Then, October 7, 2023, happened, shattering the peace, not only abroad but also at home.  Since those horrific attacks, the Jewish community in the United States — and around the world — has faced an incredible trial, though one that was not unfamiliar in Jewish history.  College campuses and city streets erupted into violence.  Blood libels were displayed proudly at protests.  Those wearing yarmulkes were openly assaulted in the streets.  The America that its Jewish citizens felt that they once knew appeared to have shifted completely.

“In his letter, President Washington championed a different vision:  “For happily the Government of the United States, which gives to bigotry no sanction, to persecution no assistance requires only that they who live under its protection should demean themselves as good citizens.”

“…my Administration has been determined to confront anti-Semitism in all its manifestations.  I say that at home and abroad, on college campuses and in city streets, this dangerous return of anti-Semitism — at times disguised as anti-Zionism, Holocaust denialism, and false equivalencies of every kind — must find no quarter.

“We proudly celebrate the history and culture of the Jewish people in America, and we hold that President Washington’s words, though nearly 250 years old, still carry the revolutionary promise of our Republic:  that every citizen who demeans himself as a good citizen shall sit in safety under his own vine and fig tree — a covenant added to a blessing.”

Long, but to the point.  While some of us have concerns about the way that fighting antisemitism is being used as a lever against a variety of institutions in America now, we certainly welcome the effort to address the climate of anti-Jewish, anti-Semitic and anti-Zionist violence and hatred that has risen up in our nation over the last 18 months.  We Jews have played a central role in so much of American history and development, and we continue to contribute tremendously to American life.  And antisemitism has increased dramatically ever since October 7, 2023, and it remains a growing problem in our country in a way that hasn’t been true for many years.

Back to this unique time: we are now more than halfway through American-Jewish Heritage Month, which I thought was one of the things eliminated by DOGE, but apparently it wasn’t after all.  Mazal Tov!

Now I think I would be more excited about this American-Jewish Heritage Month if I hadn’t looked up just how many National Heritage Months our US Congress has already proclaimed.  You probably were unaware of the fact that there are currently national heritage months for Irish-Americans, Italian-Americans, Greek-Americans, Hispanic-Americans, Filipino-Americans, Asian-Pacific Americans, Haitian-Americans, Native Americans, as well as Caribbean-Americans.  For some reason, German-Americans only merit a single day on the calendar, not a whole month, but since Germans are very efficient that’s probably all they need.  For us Jews, who are far messier, I think a month may not prove fully sufficient… in addition, of course, we also have Black History Month and Women’s History Month. 

When you start looking at all the commemorations and holidays proclaimed by our federal government you begin to think that the Jewish calendar’s plethora of festivals isn’t really so over the top:  there are actually 46 special months recognized by American presidential proclamation—46 special months when there are only 12 months in the year; only the government could manage that arithmetic!—as well as 20 special weeks and 47 special days recognized by presidential proclamation.  This even makes the Catholic saints’ day calendar, which has had many more centuries to develop, seem kind of reasonable.

Just this month our American-Jewish Heritage Month is shared with Asian Pacific American Heritage Month, Haitian Heritage Month, South Asian Heritage Month, Older Americans Month, National Physical Fitness and Sports Month, National Foster Care Month, and Mental Health Awareness Month.  At least I can understand sharing May with Mental Health Awareness Month—after all, we Jews invented psychology, once called “the Jewish science,” with Sigmund Freud as the principal creative force.  And I am married to a psychologist, and Beit Simcha’s president is a psychologist.  We should be very mentally healthy around here.

Some of my other favorite special American periods of national time include National Financial Literacy Month, National Cybersecurity Month, and the ever-popular National Critical Infrastructure Protection Month, all real winners in the excitement category. But who can fail to celebrate National Dairy Goat Awareness Week with appropriate festivities? 

I was, however, distressed to learn that we no longer regularly celebrate another presidentially proclaimed holiday, National Catfish Day… But I was pleased to discover that last Tuesday was National Apple Pie Day.

Now for all the excesses of publicly proclaimed special American months, weeks and days, the idea that certain periods of the year should be celebrated resonates with Jews quite naturally.  In this week’s portion of Emor all the Biblical holidays, from Shabbat through Rosh HaShanah and Yom Kippur to Pesach, Shavu’ot and Sukkot are enumerated, including the seven weeks/50 days counting of the Omer that we ritually fulfilled earlier tonight.  Each of these holy days are explicated with their timing, rationale, and ritual observances. 

And of course, in addition to the many festivals spelled out in Emor, a number of other Jewish holidays have been added to the calendar over the more than 2000 years since the Torah was completed.  We have added a slew of other holidays and commemorations: Purim, Hanukkah, Tu Bishvat, Tisha B’Av, Simchat Torah, Lag Ba’omer—that was last night and today—Yom HaAtzm’aut, Yom HaShoah, and Yom Yerushalayim among other special times that make the Jewish ritual calendar both rich and complex.  So, in a way, if you follow and observe the many Jewish holy days every month can seem like Jewish Heritage month.

In any case, May is indeed National Jewish American Heritage Month, and since we have been around here in America for 368 years now, ever since the first group of refugees from Brazil landed in New Amsterdam, and in an era when people now think that bagels are a purely American baked good it’s worth noting that our contributions to American society are extensive and go well beyond the culinary.  But it is wise to highlight both the contributions Jews have made and continue to make to America, and the challenges we face today. 

So go ahead and feel especially proud to be an American-Jew for the rest of this month of May—and, of course, find a way to celebrate by doing things that are actually and actively Jewish, like attending Shabbat services, as you are doing tonight, or studying Torah, or taking classes, or coming to the community Shavu’ot celebration on Sunday night, June 1st at the JCC.

Because something worth celebrating in one month of the year is well worth taking active pride in all the other months, too.

How We Create Holiness

How We Create Holiness

Sermon Parshat Acharei Mot-Kedoshim 5785

Rabbi Samuel M. Cohon, Congregation Beit Simcha, Tucson, AZ

Our Beit Simcha copy machine, that created these lovely color Shabbat leaflets, produced an error code last week I had never seen. When I called the service number that popped up on the screen, a very helpful woman told me that instead of paying for a service call, I could just look up how to fix it on YouTube, follow the video, and save the temple a bunch of money.  I did exactly that, and it turned out that even though I never learned anything about repairing copy machines in rabbinic school, in about 15 minutes the YouTube video talked me through the problem and even I could fix it.

That’s the era we are very definitely in nowadays; if you want to know how to do something, you just watch a YouTube video.  Want to know how to erect a barbed wire fence?  Watch a YouTube video.  Need to build your own septic system?  Watch a YouTube video.  Trying to learn to do the latest TikTok dance?  Watch a YouTube video.  Want to make baked Alaska?  Watch a YouTube video.  Wish to sing opera?  Watch a YouTube video.  Seek to pilot a jet airplane?  Watch a YouTube video.  Have to deliver a baby in the back seat of an Uber?  You got it: watch a YouTube video.  Probably even, want to get elected Pope even if you are an American?  Watch a YouTube video.

But for one thing there is, as yet, no YouTube video available.  I know this because I looked for it this week.  There is no YouTube video for the commandment given at the very beginning of the second of our double Torah portions this week, Kedoshim.

Kedoshim begins memorably: “You shall be holy, because I the Lord your God am holy.  Kedoshim tih’yu, ki kadosh Adonai Eloheichem…”

But what does it mean to be holy?  And how are we to go about being it?

Frankly, that’s a good question, especially today. 

There are YouTube videos on how to light Shabbat candles, how to lead a Passover Seder, how to sing the blessing for the Omer, and even how to chant Torah.  But there is no YouTube video that can teach you how to “Be holy because I, the Lord your God, am Holy.”

And so we 21st century Jews need to try to figure this out for ourselves. 

Now, first we have to decide who it is that gets to make things holy.  The obvious answer is that it is God, for God is holy; as the prophet Isaiah said in a passage we sing every Shabbat and weekday morning service in the Kedushah, “holy, holy, holy is the Lord of hosts; the whole earth is filled with God’s glory.”  But since we are not privileged to have God around pointing out what it is that we are supposed to personally do to be holy, we need to rely on our own devices to determine what in our own lives is truly sacred.  And not just on our electronic devices, not even the ones that are broadcasting this service right now, to do so.

In general, even in this secular age, we think some things are intrinsically holy, certain objects or people or places are especially imbued with the quality of sacredness.  I have journeyed literally around the world in search of holiness, seeking places of sacredness on six of the seven continents.  I have climbed many a sacred mountain, bathed in various holy waters, explored sanctified caves, toured wonderful churches, mosques, temples, stupas, shrines and great ruins of the highest holiness. All have been, and most still are, considered deeply sacred, exalted, exceptionally special.  Many have been sacred to a series of different religions and observant people over the centuries and millennia, changing hands and gods but always retaining the aura of holiness.  These places are holy, Kadosh, and being there feels like a fulfillment of some kind of Kedoshim. 

Ok, so God is holy.  And certain specific places are especially filled with God’s holiness.  We have solved it!

Only not so fast.  At least not for Jews.  You see, the Hebrew word for holiness, kadosh, comes from the word hekdesh, something set apart.  That is, in our own tradition, there is nothing intrinsically holy about holy things.  We simply set apart ordinary objects and so touch them with sanctity. Kadosh, sacred or holy, comes from a root word that simply means “set-aside” or “distinct.”  In Biblical Hebrew, hekdeish was the part of the produce of the land reserved for the use of the priests in the days when the Temple stood in Jerusalem.  Hekdesh was grain, mostly, like the barley of our Omer offering in this period of the year, but it might be cattle or sheep or chickens or vegetables or fruit or oil or wine or any other natural product that has been officially dedicated for the sole use of the priests, either Levites or Kohanim, the regular or higher priests, and for the support of the Temple. 

The produce itself—the wheat or dove or grapes or ram—was identical to the rest of the produce of the field or farm or vineyard or herd that it came from.  It wasn’t intrinsically sacred.  It was just regular old stuff until the person giving it decided that this portion of his or her work was going to be given to the Temple and the priests.  It was the gift of giving it for the purpose of creating holiness that actually made it holy.  In fact, you could sell the produce and give money instead and it was still hekdesh, still kadosh, still sacred.

The magic, the spirituality, the sacredness, was not in the item—or even in the place—but in the way that the individual person worked to create holiness, the ways in which he or she deliberately solicited sanctity. 

Holiness in Judaism was, from the beginning, a shared process, a covenant we have with God to make things, and people, holier.  I’ll give you an example, one of my favorites.  Is a sheepskin holy?  Well, no, not in and of itself.  You can make a coat out of it—particularly if you are an Australian—and use it to keep warm in winter.  If you are from California, as I am, then you know that the proper use of sheepskins is as seat covers for Mustang convertibles.  They keep the seat cool and protect the leather seat from the endless summer sun and the salt air of the coast.  Nice to sit on.  Nothing holy there. 

So a sheepskin is not a particularly holy object.  But if you take that same sheepskin and clean the wool off of it, and properly scrape it, pretty soon you have parchment.  Still not holy.  Many political treaties used to be written on parchment, and soon violated, after all.  And some graduation certificates—maybe even Niles’ in another week--are still written on parchment.  However, if you take that parchment, and using special ink made with a 1600 year-old formula and you reverently write upon it the words of the Torah, from Genesis through Deuteronomy, and if you take that sheepskin and sew it onto and roll it on two wooden handles, and cover it over with a special garment, a kind of ephod, pretty soon you have a Torah.  And now every Jew will agree—and it’s very hard to get every Jew to agree to anything—every Jew will agree that the sheepskin has somehow become a Torah, and now it is clearly holy.

In general, the creation of holiness is a partnership, a kind of joint project, between human beings and God.  While God provides the inspiration, the ideal of holiness and perfection, we are the ones who choose to imbue certain objects, like Torahs, with holiness.  And we are also the ones who help to choose the people who will become holy.

In this context, I was thinking about how a congregation becomes holy.

A formal name for a synagogue—any shul, of course, but certainly this special Congregation Beit Simcha—is called a Kehilah kedoshah, a holy congregation.  It is a holy congregation because we join together for prayer, and to hear Torah and Bible, to do festival observances, to sing sacred music and seek to elevate our spirits.  It is a holy congregation because we study Torah and become bar and bat mitzvah and are confirmed and grow in the depth and breadth of our learning.  It is a holy congregation because we educate and inspire children.  It is a holy congregation because we visit the sick, and comfort the bereaved, and bury the dead, and celebrate with brides and grooms and new parents and grandparents.  It is a holy congregation because we help the homeless and the hungry, counsel the confused and wounded, welcome the stranger and the refugee, lead the community in addressing its issues. 

But it is mostly—perhaps completely—a holy congregation because you make it so.  It is your participation and partnership in this covenantal relationship with God and Beit Simcha that make this any synagogue, any extraordinary place truly holy. It is your human contributions of talent and energy, of spirit and, yes, tangible gifts that create a sacred place and sanctified community.

It is you who help to fulfill the commandment, the mitzvah of Kedoshim.

On this Shabbat, may you be inspired to deepen your shared work of covenant.  May you try to create even more holiness here—even if you do it virtually, on Zoom or Facebook or on our website or by emailing or calling the rabbi to find out who might need a call or a text.

When we do these small acts of covenant, we are able to affirm that we have managed, in our own human ways, to be holy… as God is holy.  To affirm the covenant, the partnership that allows our lives to be touched with sanctity.  Right here, through our own work.

Ken Yehi Ratson.  May this be God’s will.  But, mostly—may this be the way we do our own sacred work.