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If you’re trying to connect to God on Yom Kippur, here’s a prayer for you

This story was originally published on My Jewish Learning.

(JTA) — For those of us who don’t regularly think in theological terms, the High Holiday liturgy can be jarring to read. Some of the messages are relatively easy to relate to, like the reminder of human frailty in Unetaneh Tokef (“Who will live and who will die?”) or the expression of remorse over our shortcomings in the confession litany (“We have sinned; we have been disloyal…”). But the traditional High Holiday prayer book also includes some far more abstruse ideas.

An obvious challenge is the centrality of animal sacrifice to the way the Day of Atonement was observed in the ancient Temple, a ritual we recount in detail during Yom Kippur. But the prayers also repeatedly invoke ideas about God that are far removed from our regular discourse.

Consider the repeated refrain of “And so, place your fear, O Lord our God, on all your creations.” Or this sequence describing God: “Who knows the inclination of all creations/ All believe that He creates them in the womb/ Who can do anything and unifies them together.” Reflecting on God’s exaltedness, pleading for mercy from a deity who knows our thoughts and holds the power of life and death over us — these are notions that are hard to grasp and difficult to come to terms with. How do we conceptualize and relate to God without recourse to a seminar in theology?

Even as it creates this challenge, the liturgy provides a solution by offering a range of different modes of relating to God. Nowhere is this clearer than in Ki Anu Amekha, a short poem (piyyut) recited multiple times on Yom Kippur to introduce the Viddui, the confessional prayer. It reads:

For we are your people, and you are our God.
We are your children, and you are our Father.
We are your servants, and you are our Lord.
We are your congregation, and you are our Portion.
We are your heritage, and you are our Destiny.
We are your flock, and you are our Shepherd.
We are your vineyard, and you are our Keeper.
We are your work, and you are our Maker.
We are your dear ones, and you are our Beloved.
We are your treasure, and you are our God.
We are your people, and you are our King.
We are your chosen ones, and you are our Chosen One.

This piyyut presents a list of relational pairs that characterize the relationship between Israel and God in various ways, all of which draw on comparisons to non-Divine relationships. It appears to be an expansion of a midrash on Song of Songs 2:16 that proposed several of these relational pairs, justifying each with a biblical verse. It is followed in the High Holiday prayer book by an additional stanza that relates more directly to themes of sin and forgiveness that are the leitmotif of the Day of Atonement, contrasting the human penchant for sin with God’s compassion and mercy. Less clear is the function of the section cited above. In what way does delineating this litany of relationships serve as a fitting introduction to a confession ritual?

I would argue that the purpose of listing these various relationships is to invite each of us to find ourselves in the poem as we stand before God and request atonement. People are complex and multi-faceted, and the way we relate to an infinite God is bound to be even more varied and intricate. Some people may relate best to God as a father who loves his children even as he disciplines them. Others may connect better to a political metaphor, seeing God as the king exercising dominion over his nation. Some of us experience God more intimately, as a shepherd tending the flock or a vintner caring for grape vines. Others see the relationship between Israel and God as one of passionate love as described in the Song of Songs. And some may see God primarily through the history of the Jewish people, as having chosen Israel for a particular divine destiny.

Each line of this piyyut depicts a particular quality of relationship between God and Israel, but none of them exhausts it. God simultaneously inhabits all of these modes of relation depending on the person, the point in time and the broader context in which the relationship manifests itself.

The poem, and the High Holy Days liturgy overall, represents God in these various ways not because everyone in synagogue is expected to develop a complex theology that can encompass them all, but because we can all likely connect to at least one mode of relating to God in our prayers. As each of us focuses on and resonates with a particular aspect of the God-Israel relationship, our collective recitation of Ki Anu Amekha serves to express the rich and varied tapestry of God. And hopefully our Father, our King, our Shepherd, our Lover, our Destiny will see fit to grant Israel forgiveness and make 5784 a year filled with blessings.


The post If you’re trying to connect to God on Yom Kippur, here’s a prayer for you appeared first on Jewish Telegraphic Agency.

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Flip through the digital edition of the Fall 2024 print magazine from The Canadian Jewish News

We’ve produced a collection of feature articles four times a year since 2022. The next edition of this magazine will appear in mid-December, and look out for a reimagined publication with a name of its own in 2025. Get future copies delivered to your door as a thank-you for donating to The CJN.

The post Flip through the digital edition of the Fall 2024 print magazine from The Canadian Jewish News appeared first on The Canadian Jewish News.

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No Harvard Students Punished for Anti-Israel Encampments, US Congress Says in New Report

Anti-Zionist Harvard students taking part in a sit-in organized by a student group which favors the Islamist terror group Hamas. Cambridge, Massachusetts, US, Nov. 16, 2023. Photo: Brian Snyder via Reuters Connect

Harvard University disciplined virtually no one who was accused of perpetrating antisemitic harassment or participating in a “Gaza Solidarity” encampment last academic year, the US House Committee on Education and the Workforce alleged on Thursday.

As evidence supporting its claims, the committee cited documents obtained during its ongoing investigation of Harvard University, which was prompted by a succession of antisemitic incidents in the weeks after Hamas’s Oct. 7 massacre across southern Israel as well as allegations of antisemitism going back years. According to the committee, “not one of the 68 Harvard students referred for discipline conduct related to the encampment is suspended, and the vast majority is in good standing.”

Neither, it continued, were any of the students who chanted antisemitic slogans on campus property punished. Essentially slapped on the wrist, they were “admonished,” a verbal measure which, Harvard acknowledges, is not recorded in their records as a disciplinary sanction.

“Harvard failed, end of story. These administrators failed their Jewish students and faculty, they failed to make it clear that antisemitism will not be tolerated, and in this case, Harvard may have failed to fulfill its legal responsibilities to protect students from a hostile environment,” US Rep. Virginia Foxx (R-NC), who chairs the committee, said in a statement on Thursday. “The only thing administrators accomplished is appeasing radical students who have almost certainly returned to campus emboldened and ready to repeat the spring semester’s chaos. Harvard must change course immediately.”

The Algemeiner has previously reported that Harvard University was amnestying students charged with violating school rules which proscribe unauthorized demonstrations and disruptions of university business. During summer, it “downgraded” disciplinary sanctions it levied against several pro-Hamas protesters it punished for illegally occupying Harvard Yard and roiling the campus for nearly five weeks.

For a time Harvard University talked tough about its intention to restore order and dismantle a “Gaza Solidarity Encampment” — a collection of tents on campus in which demonstrators lived and from which they refused to leave unless Harvard agreed to boycott and divest from Israel — creating an impression that no one would go unpunished.

In a public statement, interim president Alan Garber denounced their actions for forcing the rescheduling of exams and disrupting the academics of students who continued doing their homework and studying for final exams, responsibilities the protesters seemingly abdicated by participating in the demonstration.

Harvard then began suspending the protesters following their rejection of a deal to leave the encampment, according to The Harvard Crimson. Before then, Garber vowed that any student who continued to occupy the section of campus would be placed on “involuntary leave,” a measure that effectively disenrolls the students from school and bars them from campus until the university decides whether they are allowed back. The disciplinary measures were levied one day after members of Harvard Out of Occupied Palestine (HOOP) created a sign featuring an antisemitic caricature of Garber as Satan, and accused him of duplicity.

During Harvard’s commencement ceremonies in May, reports emerged that some students had been banned from graduation and receiving their diplomas.

However, Harvard and HOOP always maintained that some protesters would be allowed to appeal their punishments, per an agreement the two parties reached, but it was not clear that the end result would amount to a victory for the protesters and an embarrassment to the university. Indeed, after the suspensions were lifted, HOOP proceeded to mock what they described as their administrators’ lack of resolve. Unrepentant, they celebrated the revocation of the suspensions on social media and, in addition to suggesting that they will disrupt the campus again, called their movement an “intifada,” alluding to two prolonged periods of Palestinian terrorism during which hundreds of Israeli Jews were murdered.

“Harvard walks back on probations and reverses suspensions of pro-Palestine students after massive pressure,” the group said. “After sustained student and faculty organizing, Harvard has caved in, showing that the student intifada will always prevail … This reversal is a bare minimum. We call on our community to demand no less than Palestinian liberation from the river to the sea. Grounded in the rights of return and resistance. We will not rest until divestment from the Israeli regime is met.”

The past year has been described by experts as a low point in the history of Harvard University, America’s oldest and, arguably, most important institution of higher education. Since the Oct. 7 massacre by Hamas across southern Israel, the school has been accused of fostering a culture of racial grievance and antisemitism, while important donors have suspended funding for programs. In just the past nine months, its first Black president, Claudine Gay, resigned in disgrace after being outed as a serial plagiarist; Harvard faculty shared an antisemitic cartoon on social media; and its protesters were filmed surrounding a Jewish student and shouting “Shame!” into his ears.

According to the US House Committee on Education and the Workforce, Harvard has repeatedly misrepresented its handling of the explosion of hate and rule breaking, launching a campaign of deceit and spin to cover up what ultimately became the biggest scandal in higher education.

A report generated by the committee as part of a wider investigation of the school claimed that the university formed an Antisemitism Advisory Group (AAG) largely for show and did not consult its members when Jewish students were subject to verbal abuse and harassment, a time, its members felt, when its counsel was most needed. The advisory group went on to recommend nearly a dozen measures for addressing the problem and offered other guidance, the report said, but it was excluded from high-level discussions which preceded, for example, the December congressional testimony of former president Claudine Gay — a hearing convened to discuss antisemitism at Harvard.

So frustrated were a “majority” of AAG members with being an accessory to what the committee described as a guilefully crafted public relations facade that they threatened to resign from it.

Currently, the university is fighting a lawsuit which accuses it of ignoring antisemitic discrimination. The case survived an effort by Harvard’s lawyers to dismiss it on the grounds that the students who brought it “lack standing.”

Follow Dion J. Pierre @DionJPierre.

The post No Harvard Students Punished for Anti-Israel Encampments, US Congress Says in New Report first appeared on Algemeiner.com.

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If Eric Adams Steps Down, New York City’s Next Acting Mayor Will Be an Anti-Israel Critic

New York City Public Advocate Jumaane Williams. Photo: Screenshot

The next acting mayor of New York City might be a left-wing activist and staunch critic of the Jewish state.

US prosecutors charged New York City Mayor Eric Adams on Thursday with soliciting illegal campaign contributions from foreign nationals and bribery. Adams’s potential departure from office could prove consequential for New York City’s estimated 960,000 Jewish residents, representing roughly 10 percent of the Big Apple’s population, and supporters of Israel living in the city.

If Adams resigns as a result of the federal charges against him, New York City Public Advocate Jumaane Williams is widely expected to step into the mayoral role as his replacement. A review of Wiliams’s social media history reveals a pattern of denigrating Israel, raising questions over whether the public advocate would defend the city’s Jewish community. 

Williams has condemned Israel’s defensive military operations in Gaza as a “war crime” and criticized the US Congress for inviting Israeli Prime Minister Benjamin Netanyahu to speak in July. 

“Aside from basic humanity, under accepted [international] Law Benjamin Netanyahu is quite literally, at this moment, engaged in [international] war crimes/human rights violations,” Williams posted on X/Twitter at the time. “Instead of Congress trying to stop it, they gave a platform.”

Williams issued a statement on Oct. 11 of last year, four days after the Hamas terror group’s Oct. 7 massacre across southern Israel, lamenteing the terrorist attacks on the Jewish state before calling on Jerusalem not to retaliate and shifting attention to alleged “oppression” of Palestinians. 

“We can, we have to be able to, at once grieve the hundreds of innocent lives taken in Israel, and oppose the escalating violence of retaliation, the endless war, the systemic violence and oppression of Palestinians too often ignored, excused, or condoned,” Williams wrote.

On Oct. 14, one week after  Hamas’s brutal slaughter of roughly 1,200 people in southern Israel, Williams condemned “shameful” New York elected officials that “won’t even mention [Palestine] or [Gaza].”

Five days later, less than two weeks after the largest single-day mass-murder of Jews since the Holocaust, Williams called for an immediate “ceasefire” between the Jewish state and the terrorist group. Israel had not yet launched its military offensive in neighboring Hamas-ruled Gaza to dismantle the terror group’s military capabilities and free the 251 hostages kidnapped from southern Israel on Oct. 7. He also drew an equivalency between Israel’s military operations to the Hamas atrocities.

“The moral compass of our leaders shows stunning irregularities,” Williams wrote on Instagram.

“On point in condemning horrendous attacks on Israel and demanding hostages be returned,” he added. “[Yet, failure] to recognize the [United Nation’s] description of a humanitarian crisis in Gaza, let alone support de-escalation and ceasefire.”

On Oct. 24, Williams declared Gaza a “humanitarian crisis” and added that “all of us who rightly condemned Oct 7 on Israel should be rightly demanding a [ceasefire] now and before any ground invasion.”

Israel began striking Hamas targets after repelling the Oct. 7 invasion but did not launch a ground offensive into Gaza until Oct. 27.

In February, Williams appeared at a press conference conducted by the “NYC 4 Ceasefire” coalition to demand an end to Israel’s military operations in Gaza. During the event, participants referred to the Gaza war as a “genocide” and honored Palestinian “martyrs.”

We have gathered here today to show city-wide support for an immediate and permanent ceasefire and end to the genocide in Palestine,” said Jawanza Williams, organizing director of left-wing activist group VOCALNY.

Williams harbors ties to the vehemently anti-Israel Democratic Socialists of America group (DSA). In a 2018 interview with the left-wing media outlet Jacobin, Williams said, “I have no problem saying I’m a Democratic Socialist.”

Williams has solicited an endorsement from the group while running for office in New York City. DSA has routinely praised Hamas’s so-called “armed struggle” against Israel. The group issued an explicit endorsement of Hamas, stating that the terrorist organization is a cornerstone in the “resistance” against the “Zionist project.” DSA has also accused Israel of committing “genocide” and praised the Hezbollah terrorist group for attempting to pummel the Jewish state with missiles.

The post If Eric Adams Steps Down, New York City’s Next Acting Mayor Will Be an Anti-Israel Critic first appeared on Algemeiner.com.

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