I'm Jon Spira-Savett, rabbi at Temple Beth Abraham in Nashua, New Hampshire. This website and blog is a resource for Jewish learning and Jewish action. It is a way to share my thoughts beyond my classes and weekly Divrei Torah. You'll find blog posts, standing resource pages with links and things to read, and podcasts as well.
This is the text of a column i wrote in the New Hampshire Jewish Reporter for December 2021. I am posting this today on Yom Ha'atzmaut, Israel's Independence Day.
I have been a Zionist since I was a kid. I didn’t become an American Zionist, though, until I was 22. That was when I decided not to make aliyah and make my life in the State of Israel.
I was just back from a year in Israel as a college student. In Jerusalem, I was seeing myself a few years in the future as a Hebrew speaker, a soldier, a Masorti (Conservative) rabbi, a member of Oz V’shalom, the religious peace movement. I came home and couldn’t wait to go back.
Within a few weeks back on campus, immersed more than ever in my Hillel community, I realized how American I was feeling. I had the sudden realization that the only way I would fulfill my life was an American – an American Jew and probably an American rabbi. My great-grandparents came to America as a choice, and in flight from the czar’s tyranny. I was born American – but at the age of 22 I made my choice to be an American.
And my Zionism changed, from future Israeli to American Zionist.
I want to argue that an American Jewish Zionist is a Jew rooted in America. A first-class Zionist; not a consolation prize for not having the courage to make aliyah. A full partner in the project of Zionism. A partner with a specific and essential role that is obviously different from the role of Israelis.
My American Jewish Zionism is also a religious Jewish Zionism, and I realize that’s not the case for everyone reading. But I hope my concepts are useful regardless of whether that specific profile fits.
These are some of my fundamental tenets as an American Jewish Zionist. This thinking is hardly my own, and I owe more than anyone Rabbi Donniel Hartman, leader of the Shalom Hartman Institute in Jerusalem.
Israel is the original and ongoing land of the Jewish people. The claim is religious and historical. It may be complicated in terms of Palestinians and their claim, but the claim still stands without compromise.
It’s a fascinating dimension of Jewish life for the past 2500 years that even during the times of a center in Eretz Yisrael, or a longing for it, there have been strong centers of Judaism outside the land. The fact that Jews like me affirmatively choose to live in America as members of Am Yisrael does not undermine Israel at all. One of our roles as American Zionists is to explain this to people around us – the uniqueness of Jewish peoplehood in Israel and America.
Zionism is a movement of moral and spiritual excellence. Rabbi Hartman put it this way in an address to the 2007 Reform movement biennial: “The birth of the State of Israel provided Judaism with an unprecedented opportunity of permeating and actively shaping all aspects of society. Whether in areas of political theory or economic policy, religious practice or ethical conduct, human rights or environmental care, hospitals or army bases, classrooms or courthouses - Israel is where Jewish values meet the road.”
American Jewish Zionists should see ourselves as partners in Zionist excellence. Rabbi Hartman made two points about this in his 2007 talk. First, American Jews have unique intellectual and cultural contributions to make to Israel. If Israel is a unique lab for Jewish values, the American Jewish experience has been a longer and better-established lab around issues of religious freedom, minority-majority relationships, and ideological pluralism.
It is because we are in America that Jewish thinkers and leaders have had to formulate a Torah of concern for human beings and not just for Jews. A Torah of responsibility for the whole earth and not just the Jewish community. It is because of America that totalitarianism and technology forced Jewish thinking to ask questions about the ethics of power and the limits on human innovation. In the past few decades, Israeli and American Jewish thinkers have indeed become thought partners and innovators around all of these issues.
Hence Rabbi Hartman’s second point about the role of American Jewish Zionists as partners. He charged each of us to find that aspect of Israel and the Israeli striving for moral excellence that inspires us. It could be climate, or bioethics, or human rights, or aging… chances are the answer is a moral passion you already have here. Learn about its unique Israeli shape. Connect to the people who drive it and work on it there. Join those projects and institutions in any way that’s available – by taking a role, by contributing or investing money, by advocacy.
It is as partners that we move from vicarious spectators, and from our own inferiority complex about not being Israeli, to an affirmative Jewish identity as American Zionists. Israel needs this kind of American Zionists. It’s a responsibility, and it’s work.
The responsibility and the work do not come without trouble. Indeed, Rabbi Hartman says what Israel and the Jewish people need from American Zionists often is for us to be “the troubled committed.” We need to feel issues that trouble Israelis as our own issues. Sometimes we need to be more troubled than many Israelis are, and bring that to them.
But commitment first, as American Zionists. The troubled-ness of the noncommitted, the non-Zionist, is not likely to make a difference on any contentious issue. Not in Israel and not here among the many people around us who purport to care about what happens in Israel but have no commitment to it.
Every year especially around Chanukkah and around the Fourth of July, I reflect on my decision to embrace America and American Zionism. And I resolve to do both of those better, with more follow-through and more clarity to myself and as a teacher. For those of us in New Hampshire who will always be American, consider becoming a truly American Zionist.
This is the D'var Torah I gave in the synagogue on Saturday morning, March 12, for Parashat Vayikra.
Most years I trot out the T-shirt about the Jewish calendar and the baseball calendar in March. You know it’s a kind of new year when spring training begins for major league baseball, usually around Purim, and it’s fortuitous that this was the week that the owners and players resolved their labor dispute and opened spring training! This Shabbat marks an actual new year in the Jewish calendar too. In Torah time, the start of the book of Vayikra picks up where Shmot left off, on the first of Nissan in the year after the Exodus. And as it happens, Parashat Vayikra was our first pandemic parasha two years ago, the first Shabbat when it was just me and the Sefer Torah on the bimah and everyone else on a screen.
I looked back on what I said two years ago on that Shabbat, and one year ago when this parasha came around, the first parasha of the second year when the vaccines were rolling out gradually and before Delta and Omicron. Vayikra is not an easy parasha or an easy book (i.e. Leviticus as a whole), but it has opened to me in new ways these past two years.
I have been struck by the wide, blank space in the scroll between the end of Sefer Shmot (Exodus) and the start of Sefer Vayikra (Leviticus). I’ve been struck by the cloud that engulfs the mishkan, the sanctuary -- which last week looked like the certain presence of the Divine Shechinah, the palpable close presence, and this week Moshe doesn’t quite know. I’ve been struck by the tiny letter alef at the end of the first word of the book, and by the offerings the Torah describes, the korbanot, which are translated as sacrifices but come from the word for closeness and coming close.
A blank space, a cloud, a small quite letter, a list of types of closeness-offerings.
The blank is a pause between a year of revolution and tumult and reconstituting, and recovering and repurposing things to make something sacred in the center -- and the next year.
The cloud around the mishkan is somehow both a good sign and a question mark. Last year I called it "cloudy with a chance of Torah." Is there some more Torah to guide us right now? Are we ready to go get it and hear it and use it?
The small letter alef, silent by itself but the letter that could unleash the flow of all the letters, all the names of the Divine and all the good words that can flow out into the world. The alef is the first letter of Anochi, I -- the I of I am Yah your God who brought you out of slavery, the sound of that voice speaking specially to each of us in the way we need;the I of I, of each of us as agents in the world, fully capable of being active builders and fixers, mirroring the Divine Anochi.
What if that letter is too small, what I am teetering on disappearing, what if the Divine voice is. The small alef yearns to be reinflated and reconstituted -- and it is as the book of Vayikra unfolds.
How does that happen? Not all at once. It happens through the korbanot, the closeness-offerings.
In the entire book of Leviticus, the people move not an inch forward toward the promised land, after they moved so far out of Mitzrayim (Egypt) in the book of Shmot (Exodus). That drives me a crazy, I said a year ago. Come on, if there were ever a need to see a promised land and get to a new place it’s now. If there were ever a need to take this Torah out for a spin, it’s now!
But although the people don’t move forward, they do move. They move by means of the specific korbanot. They move toward the center, and back to their tents. They move toward their leaders, and away, and toward each other, and toward those giving birth or those who have died. They reconstitute the alef and reinflate it by moving in specific ways.
The offerings we learn about are the olah, the completely burnt offering -- reflecting the feeling of burnout or the frustration toward things we wish we could destroy completely. The todah, the gratitude offering. The shlamim, the offering of wellbeing and wholeness. The chattat, the offering in response to falling short, to guilt and shame -- one person, a leader, a whole community.
These are the basic emotions of the start of the new year both in the Torah and for us, after a year of tumult and revolution and making new things out of our things
Vayikra says you can’t get to the promised land without perceiving these emotional responses, and moving in response to them. You have to use them as occasions to learn how not just to go somewhere new, but to get closer to each other and close to the center that holds us together. To make the cloud less cloudy and more Torah.
So I come close today to you and to this sanctuary with my own olah offering, reflecting on the ways I have been burnt out for a time during this past year and two years. I come close today with my todah, my gratitude offering, close to you and to this sanctuary of many sanctuaries. I am thankful for you who have come, today or many times, to hear my prayers and acknowledge them even when we’re not in the same room, to sing with me even when I can’t hear you or hardly can. Thankful to my family, for staying together and being good to each other -- and to the Divine for the chen, the unearned grace of having that in in my life. Thankful to everyone who has kept this community going, creatively and with whatever gift you could use to build a sacred place in a new way and specifically by your chesed, your caring for someone. Thankful to colleagues and lay leaders in the Temple, and the six clergy people in town I’ve come to rely on and have become closer to, who have helped me grow in my voice; thankful to rabbis and other colleagues around the country willing to become new partners.
I come close today, to you and to this sanctuary of many sanctuaries, with my shlamim, my offering of wellbeing, because I am overall well, and strong and energetic about my own life at age 55 and my sense of purpose.
And I do come today, close to you and to this sanctuary, with my chattat, with my offering of guilt and shame, for missing the mark and falling short. For not keeping connecting with enough of you who are here and others I don’t see. For not growing our chesed (compassionate work) from responding to needs in the moment to more people knowing who needs more connection. For not taking enough opportunities to teach the Torah of pikkuach nefesh, of what life and death decisions require of us. For not doing enough to bring the Torah I know to you, that would have made us feel more empowered in a topsy-turvy world, because Torah has always made people strong and capable when the world seems out of control. For not starting every meeting, no matter the topic, with how are you, and has anybody spoken to so-and-so lately. For trying these things but not sticking with them when others questioned their value. Those are my chattat offerings.
Each of us has an olah, a todah, a shlamim, and a chattat to bring close -- an offering around burned out, so thankful, wholeness, and guilt. We need to take a beat and articulate these, and bring them close to someone else or to this community. Bring them as you pray in Musaf, the part of the service that recalls and substitutes for the ancient korbanot (Temple offerings). That’s what we need so we can start reenlarging the alef, the I, and reconstituting our center, and removing the cloud that obscures the voice that wants to help us move toward our next promised land.
On this second pandemic anniversary, we begin a new cycle of Torah with Parashat Vayikra and this introduction to korban, to closeness. Which is what we crave. Not just a physical closeness but a real closeness, a communal closeness, more even than we had before. Two years ago at this time, the charge came in these words from Rabbi Yosef Kanevsky, which are as wise and important now as they ever were:
"...the very last thing we need right now is a mindset of mutual distancing. We actually need to be thinking in the exact opposite way. Every hand that we don't shake must become a phone call that we place. Every embrace that we avoid must become a verbal expression of warmth and concern. Every inch and every foot that we physically place between ourselves and another, must become a thought as to how we might be of help to that other, should the need arise..... Let's stay safe. And let's draw one another closer in a way that we've never done before.”
On Tuesday and yesterday, I spent several hours in total shopping for and making my do-it-yourself costume. There was the regular work I do, which I did; and the world to attend to with its craziness, which I check in on regularly. And I learned of a sudden death in the family of my cousins. If anything, the world and my world were even a bit more upside-down Wednesday than they were on Tuesday. I sometimes fast the Fast of Esther, in solidarity with the people in the thick of a particular year’s horrors, but yesterday I didn’t because I didn’t think I’d make it with enough energy to what I would do in the evening. I felt guilty about that, and tried to say a blessing when I did eat and drink and dedicate that energy to the people who need it. “Several hours making a costume?” I asked myself.
Then I dressed up last night and so did others, and we sang Purim songs and read from a real parchment scroll the ancient story of a “world turned upside down” and then right side up again. The pulpit looks completely unpulpit-like in the process, the rabbi unrabbi-like; I committed fully as I always do, to the costume and the act and the joy.
And what I experienced, as I have for many years, is a spiritual lifeline. I believe that the week leading into Purim and the things we read and study for that week offer to take us deep into the hardest parts of the world, socially and existentially. Knowing that the costumes and the laughter and the singing and the scroll are at the other end helps me allow myself to feel more confused, discombulated, and powerless than I do most weeks. I think I’m supposed to allow those feelings (they are more than feelings, I search for the right word) to have me or me to have them, and to fling myself down a zipline that lands where the Megillah scroll is.
I don’t mean to overstate this; I don’t experience myself any real physical danger right now, Baruch Hashem, thank God. But for at least a quarter century that’s how I experience Purim. I am grateful to my ancestors – to Esther and Mordechai for their story and for putting themselves in it, as a bridge from the time of prophecy toward our kind of time. I do believe this process of making the costume and wearing it and thinking about what it means to take that time, put it on, and take it off is supposed to charge me to act better in the world.
This is the D'var Torah I gave a year ago in our Torah reading cycle, March 20, 2021. It was by the Torah reading calendar the first reading of the second year of pandemic restrictions. I read it now and so much of how I'm reflecting is the same.
When we last checked in at the mishkan (the portable desert sanctuary), it was one year to the day after the first instructions had been given, way back in Egypt, for the meal of the night before the day of leaving. The last night of slavery, the night of the last and deadliest plague. Now one year later, next to Mt. Sinai, the people saw all these things they had brought in, repurposed and shown off in a new light. Colors and textures, gold and silver and wood, fabrics and skins – all this raw material, they saw what all of it had been fashioned into, and they watched as Moshe brought every piece into the center of the camp and assembled them into a whole. Something from all of them, their unity and their individualities represented by their gifts, in one place in one structure.
And then, on that one year anniversary, there was a moment. It was more than an instant – look in the Torah scroll, there is a wide white space to the end of the line, right after the Torah says Moshe finished the work. Just like the words from God’s first finishing, the pause between the end of Creation and the start of Shabbat, looking at the whole thing and saying tov m’od, very good.
And after that pause, who knows how long, a cloud suddenly engulfed the mishkan. It was a cloud of Shechinah, of God’s intense presence, the most-present, right-there presence of the Divine. And it was a cloud. And no one could see into the cloud. Not even Moshe. Not even when the Torah says the cloud encompassed the mishkan every day and a pillar of fire by night to lead the people ahead in their travels. Cloudy, with a chance of Torah. That was the first anniversary.
And again the Torah leaves a space. This time it’s a white space a few lines wide, between the end of Exodus and the start of Leviticus. Time to take a breath, maybe, after months of shlepping? A restful Shabbat? Who after all could wrap their head around such a year as they had had?
Now this week. There’s the mishkan, still there, brand new, and the cloud of guiding is still wrapped around this thing made up of the contributions of all of us, in the center drawing everyone’s attention, and it’s still obscure through a cloud – but now there’s a voice calling out, trying to be heard. What is it saying?
What do you think it would be saying, at the start of the thirteenth month in the midbar (wildnerness)? I have to tell you that the Torah this week has been pushing me around, pushing back on me, because a week ago I had an idea about what I wanted to say today. I told you I’d be talking about some of what I see ahead of us, in the time after the first year of the pandemic. But the Torah has been saying to me: You realize it’s still cloudy, even around this mishkan that is supposed to be guiding us ahead.
The Torah has been pinning me to the first word of the parasha, specifically the letter at the end of the first word. Vayikra means “God called”, but the last letter, the alef, is written small, like a superscript. It’s both higher than the other letters, calling attention to itself, and also smaller, like -- is it really there? Alef is the first letter of the alphabet, of course, and it’s the first letter and the first sound of the Ten Commandments, it’s the alef of Anochi – I am.
One year later, in the desert, the Anochi, the I am, is not completely there, and it wants to be there, and also it’s all that is there. “I am not completely there, I’m not myself” – that’s something we could all be saying today. “I am all that’s here, I’ve been here for a year with no one but myself” – that’s also something we could all be saying. The capital-Alef Anochi, the Divine – also not always seeming like it’s here, and also realizing that we might not believe it’s been here the whole time. That is why the letter is small but also hanging down from the direction of heaven.
The commentaries say that even Moshe wasn’t sure what was calling out of the cloud that he knew from experience was the place where Divine instructions come from. Even Moshe wasn’t fully ready to be an Alef, an Anochi – to be an I, an agent, a divine emissary. Even Moshe didn’t believe that the midbar, the desert, could be a place of calling and guidance. Eventually he did – the midrashim notice that the same Hebrew letters spell midbar and m’dabber, desert and speaking – only when someone realizes they are as exposed as the desert can they hear the Torah, the guiding they need.
What I wanted the Torah to do in this parasha is to tell me that God gave Moshe one Shabbat off, and then helped him to see through the cloud into the mishkan, so God and Moshe could pick up where they had left off, which was God teaching Moshe the ins and outs of the Ten Commandments in more detail. That’s what I think I want to be talking about nowadays: what are the ethical challenges ahead of us in the coming months, while we are in this midbar that is definitely not the promised land, but is on the way there, and is an interesting and revealing place for us to live for a while.
But no, strangely there are no ethics for chapters and chapters in the Torah, and no travel either. It’s 18 chapters and six more weekly parashiyot until we get to ethics. There’s no travel, but there is movement. It’s the motion of korban – of people coming in closer, walking into the center, toward the cloud, with their offerings. Toward the cloudy place, with offerings occasioned by basic emotions – wellbeing, gratitude, guilt. Getting out and coming toward, to eat a sacred meal with a Kohen, to cleanse themselves of something, to burn up something completely and leave it behind.
Why is that how the Torah starts year two after Egypt? And I, the rabbi and teacher, push back and says maybe they could learn the ethics first, so they’ll know what it means to be whole and to be wrong or right. Let God talk about the offerings to bring in response to that.
And the Torah says back: Maybe no Jon? How about first we work on enlarging the alef – on helping people come back into themselves, to becoming an I, an agent, who understand ourselves acting and not just buffeted by the forces beyond them. The midrash says this about the alef in the word Vayikra: if it gets so small that it disappears, you’re left with the word vayikker, which means not “God called” but “it just happened”. The only reality is being blown around by the desert winds. I get that. In some sense we’re just starting to feel like we’re wrestling back some control of our lives, and we’re looking toward a time when not everything will be defined by the pandemic or in terms of it. A time still in the midbar, but on the move.
We’ll get to know ourselves again, the Torah says to me, by experiencing fire and gratitude, and guilt and wellbeing, experience them as our own, as mine, as Anochi. And when you have one of those primary emotions, come closer to someone or to some thing. Wonder if that can lead you toward something or someone, even if it’s just out for a walk toward whatever seems sacred or special, whatever makes you feel like a mensch again, and walk back to your personal place. And do that again for a while. We’re not going to be moving forward in the same direction all together just yet.
In year one, the Torah says we built the mishkan out of inanimate objects, representing ourselves through static things, frozen things. In year two, what we see in the middle of the camp is different. We bring on our own schedules, and we bring what’s alive – the offerings were meat and flour, animals and growing grain – representing ourselves through living things, things that move, as we are beginning to move.
For a while, the Torah says here in Leviticus, moving is just getting used to back and forth. It’s not one direction, from alone to together, from isolated to the Divine. It’s back and forth. Vayikra doesn’t command offerings from everyone on the same schedule. Yes, there’s some paying attention to right and wrong; sometimes you have to bring something in because of that. But mostly, we’re guided by ourselves, we know when to try moving. Closer and back out. The cloud and the fire are in the center and draw our eyes even when we’re still alone, to help us remember that there is something common even on the days we don’t bring anything. Do it like this for a while, move in your own directions, says the Torah for eighteen chapters, and then we’ll get back to ethics, and then we’ll try moving on together.
I accept this as half the truth. I’m impatient for us to become Anochi again – to feel like people, to feel like the ones who hear divine teachings and respond and act them out.
This wasn’t the D’var Torah I was expecting to give today. Torah’s like that; it’s learning to be not just Anochi=who I think I am, but what I think the Divine might be telling me to say when that’s different from where I started.
There is a mishkan, calling out teachings as the second year starts. It knows that it’s in a cloud but it knows we will eventually make out its sounds. And we are here, alefs -- feeling some days small and silent, some days larger and more divine. We are here, moving not forward together just yet, but every day each of us back and forth with korbanot (closeness-offerings), experimenting in our own ways with closeness, to one thing at a time, to one another -- and eventually closer to the Torah of this new year in the desert.
I testified at two committees of the New Hampshire legislature on bills to change or repeal our new "divisive concepts" law -- Senate Judiciary and House Education. I said essentially the same things at both hearings. Here it is, video and my written statement (they are the same).
Mr. Chairman and Honored Representatives: Thank you for your service and for this opportunity to address you. I am Rabbi Jonathan Spira-Savett. I live and work in Nashua, and I am the father of three children who are students and grads of our Nashua public schools. I myself have been a high school teacher of American history and literature, and I currently serve on our state’s Commission for Holocaust and Genocide Education. I come to speak to you in strong support of HB 1576.
This country saved the life of my family and my wife’s family, from the tyranny of the czar and the genocide of Hitler. I am a proud American and a religious person who says a blessing over freedom whenever I vote – and on voting days and occasions like today, I wear those commitments together on my body, above my head. I feel that my own group’s history obligates me in gratitude to be a civic leader in this country, and I carry responsibilities as a member of both a religious minority and the white majority.
Earlier in my career I had the opportunity to create from scratch a course for juniors about America in place of the usual AP history and literature out of that sense of obligation. I was working at a private Jewish high school, and together with a colleague, we set out to give our students interdisciplinary tools to look at American history and culture, and to look at themselves as critical citizens -- connected critics, to use the terminology of the political philosopher Michael Walzer. Perhaps this was natural for us as Jews, a group of whom so many have lived the “American Dream” and a group so often the targets of violence and discrimination even in this country. But what we did in that school was to prototype a concept with application far beyond our specific group and private school setting.
I am proud that the alums of that course have become those connected and critical citizens – doing work in everything from our national defense and intelligence, to representing the underrepresented before our Supreme Court. Facing all of our story as a nation, in an honest and questioning spirit, only fueled their engagement and their intense dedication to our country, their resilience to keep working on problems especially in times of crisis from 9/11 through now.
How will we motivate our public school students to locate themselves as creators of a more perfect union? How is it possible to draw lessons about the dynamics between one’s ideals and group pressure, if you don’t learn about three-fifths compromise and sit in shame and embarrassment, as well as understanding of political strategy? How is it possible for our students to learn about the inner challenges of actual leadership, what it’s like to sit where you sit where we hope they will one day -- unless they can probe Thomas Jefferson in both his idealism and his cowardice? Why bother reading Thoreau if we don’t allow students to take seriously his indictments of the nation and even of his own friends? How can we study Twain without asking whether he was lampooning the racism of his time or swept up in it?
Sometimes as teachers we have to make sure that a perspective that was or is in our history, that is so opposite of what a patriot teachr like me would ever want to entertain or say out loud, is made vivid and alive in class so students know what’s at stake – slaveholder, or Stalinist -- so it can be addressed in the safe and trusting container of our classrooms.
If the creators of divisive concepts laws such at the existing one are concerned about America lapsing into an unpatriotic socialism – well it is the hallmark of socialist dictatorships to write laws that hide their implications behind innocent sounding words, in order to sow doubt about whether you or someone else is breaking the law, and to create a situation where an official or another citizen can take legal action against you or just threaten to do so. Which is exactly what is happening in New Hampshire and elsewhere with such laws.
Members of my Jewish community have lived under such laws in our lifetimes in other lands, and that’s why they came here. I have had conversations with people running for school board or attending meetings – they are at my kid’s school, in my American neighborhood -- and there is never any actual incident of a teacher declaring that someone is “inherently racist” or that America is. There is only “I have heard of a few times”; “no, I can’t tell you the name of a school” and “I’m just trying to make sure it doesn’t happen here.” That is what the current law is, and it sure doesn’t sound like the American Constitution to me.
If that is not how you intended the current law, then consider my remarks to be teacher comments on an essay whose thesis was confusing and needs a rewrite. If you are serious about education for a proud and patriotic American citizenship, not just for diversity but for a difficult unity -- and I hope that you are, then show you are serious, by getting engaged with the fine work of our social studies leaders and our civic education thinkers. Pump more substantive standards into our system and invest in the resources and training for our educators around critical citizenship and a true patriotism. And in the meantime, get these words out of our current laws and pass HB 1576. Thank you for your time and I am happy to respond to any questions.
Here are a couple of things I published through my Times of Israel blog, that jump off from Parashat Ki Tisa, the story of the Golden Calf and the breaking/remaking of the tablets of the Ten Commandments:
"Give Ideas a Chance" -- exploring what it means to be serious about ideas as guides for life
Today is International Holocaust Remembrance Day. The day was chosen by the UN because it is the day in 1945 when the death camp of Auschwitz-Birkenau was finally liberated after the world woke up too late to the extent of Nazi atrocities. In 1942, a week earlier in the calendar, the Nazi leadership had convened the Wannsee Conference, a retreat at a fancy villa where plans to coordinate the "Final Solution" against the Jews was discussed and worked on.
We mourn all those who were murdered in the Holocaust -- Jews as well as Roma, disabled people, LGBT, political opponents of the Nazi regime. I mourn, for members of my own extended family and Laurie's family, and I think about how profoundly and concretely the Shoah affected our families.
I share this video made in New Hampshire for the purpose of supporting the education of students in public schools about the Shoah. There are interviews with survivors, family members, educators and others. Please share with anyone, especially with those who are teachers.
Violence and murder of one group by another is ancient, and the targeting of Jews is ancient as well. What makes the Nazi "Final Solution" different is the mobilization of culture, media, science, and industrial organization in a coordinated way to the goal of exterminating one group.
I am a member of our state's Holocaust and Genocide Education Commission, created to help our state's public schools fulfill a new mandate to teach about these things in middle and high schools. There are so parts of the specifics of the Shoah as a case study and the general themes that people ought to learn, among them:
anti-Semitism in its modern forms and its many sources
the systematizing and systemic mobilization of hate, discrimination, and violence against a group by a majority
the sociology of followers and bystanders
the "pyramid of hate" that helps us locate individual acts of bullying and violence in relation to larger trends of bias and violence
the redemptive power of social leadership and individual moral courage
May the memories of all the individuals who were murdered in the Holocaust be remembered for a blessing.
I wrote this midrash on the 5th of Sheva 5782 (January 8, 2022) as my Dvar Torah for Parashat Bo, and in particular chapters 11-12 of Exodus, which introduce and lead into and through the last of the ten plagues in Egypt. I was thinking about issues of collective accountability and responsibility, which are the ethical and spiritual dilemmas of the plague narrative. And I was thinking about how to tie this part of the Torah to everything going on right now, the pandemic and politics. This is what emerged. I could have written more and better, but was working on a deadline and also wanted to keep this particular version to less than 15 minutes (it's about 13m30s). It's a bit clunky in all kinds of ways, but it is certainly better than the expository Dvar Torah I had in mind. If anyone wants to take this and rework it, make it your own, you have my complete permission -- all I'd love is some reference to "from an idea by Rabbi Jon Spira-Savett."
Sabba and Savta are Hebrew/Aramaic for grandma and grandpa, which is a bit anachronistic. Rechavia is the name of one of Moshe's grandsons, reference once in the Torah as having many children. I had never known his name, much less thought about him, until I needed another character for this midrash.
Here's a video of me reading it (recorded not on Shabbat), and my text follows.
Sabba! Sabba!
Rechavia was standing in the doorway of his grandfather Moshe’s home. It was night time in Goshen, and quiet -- more quiet than usual for a night with a moon that was almost full. Even in the worst of slavery, bright spring nights were when children wandered the alleys of Goshen with their littlest lambs and sang songs -- Peh Peh, Hashem Ayeh? Poh, Poh, Hayom Yavo. Rechavia was forty when he had to learn these songs for the first time for his grandchildren, starting a year ago when Sabba Moshe announced that the whole family was leaving Midyan and going to Goshen to rescue their people. Peh Peh, Hashem Ayeh -- it was a kids’ song about Yosef’s bones and the secret code that would lead back to them, on the day Hashem would come out of hiding and lead them out of Egypt -- Poh Poh Yavo Hayom; here, here, it’s coming today.
But no singing tonight. Going out was not safe, not a day before everyone would be slaughtering the sheep or goat they were keeping, and every home would be in danger, Egyptian and Israelite, from the plague of death that Sabba had announced two weeks before. Rechavia was full of thoughts, but his house was full of kids, twelve of them! So he snuck out to go see the one person who was always willing to talk with him. Or, brood with him.
Sabba? Rechavia called out again, quietly on this quiet night, but in his firm voice. For a few seconds Rechavia stood by himself in the entrance, a hand on each doorpost. His right hand could feel a spot that was smoother than the rest, it was about a third of the way down from the lintel. He knew his Sabba had smoothed it, probably stood there for an hour each day since the new moon, contemplating this spot where the blood would be tomorrow, which later they would all remember by putting a scroll of Torah in such a place in their desert tents and their eventual homes.
Savta Tzippora saw him standing there. Rechavia, what are you doing here?
I’m looking for Sabba. I wanted to ta.... I think he wants to talk.
You think he wants to talk? No, Sabba is all talked out. To me, to you, to Pharaoh. He just wants to be out of here. He’s hardly said a word the past week. That’s not true, I heard him the other day muttering -- keep the lamb from the tenth day until the fourteenth day and then slaughter it, why five days’ waiting inside? Wouldn’t two or three have been enough? Oh well, once a shepherd, always a shepherd, your Sabba. And me too, I’m named for the birds after all. And you Rechavia -- your name means wide open space. Look at you, standing in that cramped doorway of all places, what kind of a place for a man with such a name?
Rechavia tapped his hand. I like the doorway. I like to look in, and out. It’s important what we do in here, what we say inside. It’s all perfectly clear when we can talk ,and ask all our questions, and address all points of view. Everything makes sense. Everyone knows what they’re accountable for. If only that were good enough, to get it right in here. But we’re connected to what’s going on out there. The other families in Goshen, the homes in the rest of Egypt. I wish I could be in all of their conversations and not have to wonder what they’re thinking and planning.... When I’m out I need to come in and when I’m in I need to go out. So, I like standing in the doorway.
Rechavia closed his lips and bobbed his head, down once and back. End of speech. Then he tilted his head, gave a little shrug. Tzippora smiled at him.
Ah, this is why you are such a blessing to us, Rechavia, she said. Sometimes I think your Sabba is still trapped in that little box his mother saved him in, even when we was roaming the hills in Midian with my father’s sheep for all those years.
I can see you need to talk and so does your Sabba. Go out and find him. He also couldn’t stay inside tonight. I’d have gone out with him, but someone had to watch this lamb, Hashem forbid she escapes! How would it look if this was the one house without blood on our doorpost and lintel tomorrow. I saw him go out and head left, just after sunset. Stay safe, Rechavia. See you when we’re free.
Rechavia blew her a kiss, turned around, held his hand one more second on the smooth of the doorpost -- then out and to the left. It wasn’t hard to find Sabba Moshe, at the end of their alley on a small hill looking out toward the Nile.
Sabba...
Oh, Rechavia! You shouldn’t be out. I shouldn’t be out. Ha -- of course we all should be out! I can’t wait until we are out, tomorrow night finally.
But something tells me Sabba you’re not quite ready.
.... No, I’m ready. But I just keep asking myself: Does it have to be like this? Is this how we get our freedom -- someone in every one of their homes dies? Someone in Goshen forgets and maybe one of us dies too?
I know Sabba. I’ve been thinking about that too. I don’t know many Egyptians -- we’ve only been here the year. I know the taskmasters but it’s hard to believe that’s all they are.
Moshe gestured toward the Nile -- the shimmer of the moon over the wide waters. See Rechavia, right below the hill here, that’s where my Imma put me in the water, in a basket. And just over there is where Pharaoh’s daughter found me, and it wasn’t just her but the girls with her. You’ve heard the story. They decided together to save me. They knew it was right. They knew it together.
And Rechavia, so manyhated us, or went along. I never knew until I turned thirteen. But from the start I always judged them one by one. You know this, I taught you about this when you were little.
That’s right Sabba. When you killed the Egyptian it was one man, threatening the life of another. You made me repeat it: No one shall die for the sins of his father, but only for his own sin.
Yes Rechavia. So why not that way tomorrow? Why can’t Hashem just punish the homes of the taskmasters, or the magicians advising Pharoah, and the king himself? I ask Hashem. I ask the one known to Avraham, and I get no answer.
Sabba, do you remember the day I turned thirteen? You said: Today you come out to the sheep with me, just like your father and uncle when they were your age. You said: I want you to watch carefully and understand. Sometimes a sheep runs away, and even if you can’t remember ever noticing a special streak of color in their wool, you know it is this one sheep, this particular sheep, whom you love and you do anything to bring it back. Then there are other times, when the sheep move together to water or pasture, it’s so miraculous-- how they change the shapeof the flock to grip the hills so no one falls, protecting and nurturing each other, and in those moments there is no such thing as a single sheep, there is only a flock. In those moments no one sheep would ever consider running away. And a shepherd learns to know ahead of time the moment just before a flock becomes sheep or sheep become a flock again.
That is what you taught me Sabba. I think this is why Hashem chose you. You always knew long before the moment a flock turns into sheep and long before the moment sheep become a flock. All I ever wanted was to know this as you do.
But Rechavia, tonight I am having trouble with the difference. I know the Egyptians are like a flock of evil sheep -- they lose themselves as they oppress us, they are responsible together. They won’t save each other’s lives let alone ours. We gave them so many chances to run away and I, I myself would have taken any of them in, even if I couldn’t have recognized a single streak in them from before. None of them did. They are responsible, every one of them. So why am I still troubled? Why do I sit like a shepherd on a hill under the moon and look at them still?
The other night, Rechavia, I dreamed of a day I am even older, and we are far along out of this place, and our people are thirsty and I help them find water. And all of a sudden I am sitting right here looking down at this Nile and I am seeing the girls lifting a baby up out of a basket -- and then I hear their cries at the death of their firstborn. In the dream it is too much for me, and I shriek and lash out with this staff and then everything disappears.
Rechavia looked out toward the Nile for a long moment. Then he gestured with his head back, toward the houses, and said: Come on. I have something to show you. They stood up and Rechavia led them back to Moshe’s home.
Rechavia stood in the door frame, felt the smooth part of the post on his right, then moved inside and said: Sabba, stand here. Stand here, and feel this right here.
Moshe took his spot, and Rechavia held his hand and placed it so it touched the part that Moshe had made smooth.
I like the doorway, Rechavia said. What happens inside is important. We talk in here about all the things you asked outside. Who is responsible, for their own actions and for the actions of their nation or their friends, when are you responsible for your own sins and when for the sins of your fathers, and we address all points of view. We decide in here how we will act if this is the truth or if that is the truth. In here, we figure out how to hold each other accountable.
Now Sabba, keep your hand where it is, and turn around. Moshe turned carefully, holding his hand against the doorpost and looking out.
We look outside, Rechavia said, and we hope that inside other doorways it’s the same as in here. But we know it’s not. Not in too many Egyptians homes, and not even in all Israelite homes. It’s all right to wish that other homes would be like ours. When they aren’t, people die. The wrong people are punished.
If we only look out, all we will see is that the wrong people die, how they are all responsible and they are never accountable. We’ll think that is all there is. So each time we look out, we have to look back in here.
Sabba, we have to stand right here, and look both ways. How did you tell it to me once -- when you are sitting in your home and when you are out on your way. A doorpost that shows blood, a doorpost with Hashem.
It was midnight now. Moshe held his arms against the posts. How did you know, Rechavia, that I have been standing here an hour every day since the new moon, feeling this spot over and over, trying to smooth what won’t ever be smooth enough.
He looked at Tzippora, with her hand on the lamb. Moshe thought: Today each of us is a precious lamb, and I do know the moment in twenty-four hours exactly when we will become a flock, losing ourselves as we protect each other on the way out of here.
You know, said Sabba Moshe, I still have my sources still down the Nile. There are Egyptians who today want to come with us, and I have heard that on their doorposts they put up a sign, in our own language as a code to find each other: V’erev rav alah itam. I sent them a message today -- take down the note and put up blood instead and meet us tomorrow after midnight.
Maybe it’s the grandchildren of the women who fished you out, Sabba.
Maybe so.
Do you think their homes will be spared from the plague?
I hope they will, Rechavia. When we talk of these things in the future, to your grandchildren -- that’s how we should want them to remember it. It was good to talk, Rechavia. I needed to talk before we left.
Not talk, said Rechavia. Teach. You just needed to teach. See you when we’re free.
Rechavia walked out, under the almost full moon. And without realizing it, he was humming a child’s song, peh peh Hashem ayeh, about the secret hiding place of Yosef’s bones and the day coming when Hashem would no longer hide but redeem them, and if not everyone in Egypt at least many more would be free tomorrow -- poh poh, yavo hayom.
Assignment: Complete this thought -- "I am about to begin a year of study about America..."
This is the final bit of preliminaries, before delving into history and literature. I wanted to put down a few of my own goals in taking a sustained, hopefully deep survey of American history since colonial times.
I used to think of history, sort of, as a series of case studies where people faced social-ethics dilemmas like the ones we do, and we can see various approaches and arguments from the standpoint of completed episodes. In a certain sense, people in the past are like us, minus some technologies and mostly minus the idea that women and men are equal.
I guess that approach owes something to John Dewey's decidedly non-industrial, non-training-only view of education from the Progressive Era. Now I know that every period, even of the history I have lived in my own life, has a texture of its own and you can't easily analogize or extrapolate. If you want to, you have to make a case for the analogy.
I still hope to learn some in that analogy vein. But maybe more so, I want to understand better that we live in a different part of the American story, and I live in a different part of the story than when I had my formative American education. So I should look not just for parallels, but for things that my current experience would otherwise miss. Some of those things may have clues to what I miss about America today.
At the same time, I am looking for a thread of ideals and the story of challenges, stress-tests, and refinements of those ideals. The citizen as "connected critic" that I articulated already on this thread. I have always thought the challenges were about expanding who is included, and the blindnesses that impaired or prevented that. I'm looking to test that idea as well. I want to believe in American ideals -- freedom, equality, pluralism, diversity -- I have a rooting interest. I hope I'll look with a critical spirit and that people here will join me in learning and helping test my own reflections.
