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When Dr. Martin Luther King and Rabbi Abraham Joshua Heschel taught my dad to pray with his feet

(JTA) — Abraham Joshua Heschel, whose 50th yahrzeit we marked this past year, was for almost 30 years a member of the faculty at The Jewish Theological Seminary, which I lead. There he inspired many to incorporate traditional Jewish learning, observance and values into their modern lives. 

But he also preached the importance of emulating the biblical prophets, who in his view, were not merely entranced conduits of God’s word but rather fully aware critics of the social injustices of their days. He believed that the immanent presence of God in the world required humans to fight injustice — as he did in his public advocacy for civil rights and in his fast friendship with Dr. Martin Luther King. Through his teaching, writing  and personal example, Heschel inspired thousands to deepen their Jewish commitments and actively advance social justice causes.  

But how did that inspiration actually play out? Thanks to my father, Rabbi Mordecai Rubin, I am better able to answer that question. I knew that my father had studied with Rabbi Heschel at the JTS Rabbinical School, and I remember my father attending the March on Washington in August 1963 and being awed by the experience. He woke up in the dark to board a chartered bus by 5 a.m along with other Jewish professionals and some lay leaders. He recalled that only as he saw the hundreds of other buses on the highway en route to the rally did he realize how important the day would be. 

A young child at the time, I could not fully appreciate the historic importance of the march — its size, the presence of so many clergy including rabbis, the impact of Martin Luther King’s “I Have a Dream” speech. I also did not comprehend how courageous it was for my father to attend that march and then to speak about it to his congregation. But as an American Jewish historian, I know that — contrary to conventional retrospective wisdom — most American Jews at the time were reluctant to get involved in the Civil Rights Movement. Less than 20 years after the Shoah, these Jews, many of whom were children of immigrants who fled Tsarist Russia, hungered for acceptance as one of the three primary American religious groups. Most American Jews feared that their own security would be threatened if they rocked the boat by championing civil rights.  

So why did he (and perhaps others like him) decide to attend the March on Washington? I got a glimpse into his thinking when I recently found the Rosh Hashanah sermon that he delivered to his congregation, the Wantagh Jewish Center, in Wantagh, New York, in September 1963, a month after the march.  

In the mood of soul searching and introspections — so dominant on these High Holy Days — I should like to share these thoughts with you… 

It was the first time that I had participated in a march and with each passing day — awareness swells within me of something special and unique that transformed and perhaps even reformed me…  

I had many moments of doubt instead of standing up to be counted in the roll call of human conscience. As a matter of fact, I must confess that my decision to go was not without questions of doubt…. But there comes a moment of truth for every human being. And it came [to me] as I began to reflect…Why was I so angry at the non-Jewish world for remaining deaf to the pleas of our brethren in Nazi Germany 20 years ago? Why didn’t we or our Jewish leaders march on Washington when our own flesh and blood was being led to the crematoria… 

We have learned to love life and to enjoy it – But we have forgotten how to live — how to sacrifice, and how to give of ourselves….and even the one great source of our idealism – Religion, our Judaic faith, instead of remaining an institution of protest against the comfortable self-centered, self-satisfying way of life, has more often than not, been content to be engulfed by it and a symbol of this evil…  

I hear the echoes of Rabbi Heschel in my father’s words. His own passion about the Jewish imperative to speak out against injustice is palpable. But my father knew his congregants might balk at this message. He understood that to be heard, he had to speak not as a prophet but as a fellow suburban postwar American Jew. He needed his congregants to understand that he identified with their fears, struggles and hopes. Only then could he gently encourage them to reexamine their assumptions and choices. Only then could he inspire them to live up to their highest religious ideals.  

Dr. King shone a moral light on the challenges and articulated the goals of the Civil Rights Movement that he led. This is one of the many reasons JTS bestowed upon him an honorary degree in 1964. In 1968, Heschel introduced King at the Rabbinical Assembly convention at the Concord Hotel in the Catskills, where he inspired over a thousand rabbis and spouses (including my parents) at what turned out to be one of his last addresses before his assassination. But the leadership challenge that my dad, and I’m sure many others, faced was more intimate and precarious in scale. For one thing, my father wasn’t employed by a social justice organization and didn’t have life tenure. To effect change over time, he’d need to motivate his congregants while continuing to secure his longevity in the congregation.  

And he did just that, remaining in that congregation until his death 30 years later, deepening the Jewish values, commitments, and socially conscious engagement of many thousands of congregants over the decades.  

Too often we see “leadership” discussed as if it were quantifiable and replicable. But it is often the elusive qualities, individual assets and relational insights that, when cultivated to the fullest, prove most effective. Know your constituency well and personalize your message so that it can be absorbed — that is the lesson I take from Heschel, King and Mordecai Rubin in my day-to-day leadership of JTS.   

We need leaders with unique strengths to meet the varying needs of the people and this moment. Our world is rife with polarization and discord, discrimination and inequality. The events of the last three months have exposed an astonishing dearth of moral clarity and empathy. Whether a prophetic voice, gifted teacher, caring pastor or brilliant community builder, we need leaders who can meet the challenges of today and tomorrow by building on their strengths in relation to their constituencies, continually recalibrating and adapting to achieve the most effective impact.  

As we remember the inspiring impact of these leaders, may we remain alert to the unheralded talent of those more ordinary among us who continue to lead with courage and distinctiveness, inspiring nothing short of the extraordinary.


The post When Dr. Martin Luther King and Rabbi Abraham Joshua Heschel taught my dad to pray with his feet appeared first on Jewish Telegraphic Agency.

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Letter from Vancouver: A monument draws on Jewish tradition to remember victims of Oct. 7

The garden of Temple Sholom Synagogue in Vancouver is a serene and contemplative place to remember the horrific events of Oct. 7, 2023—and the Israeli civilians, soldiers and foreign nationals who […]

The post Letter from Vancouver: A monument draws on Jewish tradition to remember victims of Oct. 7 appeared first on The Canadian Jewish News.

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Israel-Lebanon Ceasefire Deal ‘Tantamount to a Hezbollah Defeat,’ Says Leading War Studies Think Tank

Israeli tanks are being moved, amid cross-border hostilities between Hezbollah and Israel, in the Golan Heights, Sept. 22, 2024. Photo: REUTERS/Jim Urquhart

The terms of the newly minted ceasefire agreement to halt fighting between Israel and Hezbollah amounts to a defeat for the Lebanese terrorist group, although the deal may be difficult to implement, according to two leading US think tanks.

The deal requires Israeli forces to gradually withdraw from southern Lebanon, where they have been operating since early October, over the next 60 days. Meanwhile, the Lebanese army will enter these areas and ensure that Hezbollah retreats north of the Litani River, located some 18 miles north of the border with Israel. The United States and France, who brokered the agreement, will oversee compliance with its terms.

The Institute for the Study of War (ISW), in conjunction with the American Enterprise Institute’s Critical Threats Project (CTP), explained the implications of the deal on Tuesday in their daily Iran Update, “which provides insights into Iranian and Iranian-sponsored activities that undermine regional stability and threaten US forces and interests.” Hezbollah, which wields significant political and military influence across Lebanon, is the chief proxy force of the Iranian regime.

In its analysis, ISW and CTP explained that the deal amounts to a Hezbollah defeat for two main reasons.

First, “Hezbollah has abandoned several previously-held ceasefire negotiation positions, reflecting the degree to which IDF [Israel Defense Forces] military operations have forced Hezbollah to abandon its war aims.”

Specifically, Hezbollah agreeing to a deal was previously contingent on a ceasefire in Gaza, but that changed after the past two months of Israeli military operations, during which the IDF has decimated much of Hezbollah’s leadership and weapons stockpiles through airstrikes while attempting to push the terrorist army away from its border with a ground offensive.

Additionally, the think tanks noted, “current Hezbollah Secretary General Naim Qassem has also previously expressed opposition to any stipulations giving Israel freedom of action inside Lebanon,” but the deal reportedly allows Israel an ability to respond to Hezbollah if it violates the deal.

Second, the think tanks argued that the agreement was a defeat for Hezbollah because it allowed Israel to achieve its war aim of making it safe for its citizens to return to their homes in northern Israel.

“IDF operations in Lebanese border towns have eliminated the threat of an Oct. 7-style offensive attack by Hezbollah into northern Israel, and the Israeli air campaign has killed many commanders and destroyed much of Hezbollah’s munition stockpiles,” according to ISW and CTP.

Some 70,000 Israelis living in northern Israel have been forced to flee their homes over the past 14 months, amid unrelenting barrages of rockets, missiles, and drones fired by Hezbollah in Lebanon. Hezbollah began its attacks last Oct. 8, one day after the Palestinian terrorist group Hamas’s invasion of and massacre across southern Israel. The Jewish state had been exchanging fire with Hezbollah but intensified its military response over the past two months.

Northern Israelis told The Algemeiner this week that they were concerned the new ceasefire deal could open the door to future Hezbollah attacks, but at the same time the ceasefire will allow many of them the first opportunity to return home in a year.

ISW and CTP also noted in their analysis that Israel’s military operations have devastated Hezbollah’s leadership and infrastructure. According to estimates, at least 1,730 Hezbollah terrorists and upwards of 4,000 have been killed over the past year of fighting.

While the deal suggested a defeat of sorts for Hezbollah and the effectiveness of Israel’s military operations, ISW and CTP also argued that several aspects of the ceasefire will be difficult to implement.

“The decision to rely on the Lebanese Armed Forces (LAF) and UN observers in Lebanon to respectively secure southern Lebanon and monitor compliance with the ceasefire agreement makes no serious changes to the same system outlined by UN Security Council Resolution 1701, which ended the 2006 Israel-Hezbollah war,” they wrote.

Resolution 1701 called for the complete demilitarization of Hezbollah south of the Litani River and prohibited the presence of armed groups in Lebanon except for the official Lebanese army and the UN Interim Force in Lebanon (UNIFIL).

This may be an issue because “neither the LAF nor the UN proved willing or able to prevent Hezbollah from reoccupying southern Lebanon and building new infrastructure. Some LAF sources, for example, have expressed a lack of will to enforce this ceasefire because they believe that any fighting with Hezbollah would risk triggering ‘civil war,’” the think tanks assessed.

Nevertheless, the LAF is going to deploy 5,000 troops to the country’s south in order to assume control of their own territory from Hezbollah.

However, the think tanks added, “LAF units have been in southern Lebanon since 2006, but have failed to prevent Hezbollah from using the area to attack Israel.”

The post Israel-Lebanon Ceasefire Deal ‘Tantamount to a Hezbollah Defeat,’ Says Leading War Studies Think Tank first appeared on Algemeiner.com.

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What Nutmeg and the Torah Teach Us About Securing a Long-Term Future

A Torah scroll. Photo: RabbiSacks.org.

Here’s a fact from history you may not know. In 1667, the Dutch and the British struck a trade deal that, in retrospect, seems so bizarre that it defies belief.

As part of the Treaty of Breda — a pact that ended the Second Anglo-Dutch War and aimed to solidify territorial claims between the two powers — the Dutch ceded control of Manhattan to the British.

Yes, that Manhattan — the self-proclaimed center of the universe (at least according to New Yorkers), home to Wall Street, Times Square, and those famously overpriced bagels.

And what did the Dutch get in return? Another island — tiny Run, part of the Banda Islands in Indonesia.

To put things in perspective, Run is minuscule compared to Manhattan — barely 3 square kilometers, or roughly half the size of Central Park. Today, it’s a forgotten dot on the map, with a population of less than 2,000 people and no significant industry beyond subsistence farming. But in the 17th century, Run was a prized gem worth its weight in gold — or rather, nutmeg gold.

Nutmeg was the Bitcoin of its day, an exotic spice that Europeans coveted so desperately they were willing to risk life and limb. Just by way of example, during the early spice wars, the Dutch massacred and enslaved the native Bandanese people to seize control of the lucrative nutmeg trade.

From our modern perspective, the deal seems ridiculous — Manhattan for a pinch of nutmeg? But in the context of the 17th century, it made perfect sense. Nutmeg was the crown jewel of global trade, and controlling its supply meant immense wealth and influence. For the Dutch, securing Run was a strategic move, giving them dominance in the spice trade, and, let’s be honest, plenty of bragging rights at fancy Dutch banquets.

But history has a funny way of reshaping perspectives. What seemed like a brilliant play in its time now looks like a colossal miscalculation — and the annals of history are filled with similar trades that, in hindsight, make us scratch our heads and wonder, what were they thinking?

Another contender for history’s Hall of Fame in ludicrous trades is the Louisiana Purchase. In 1803, Napoleon Bonaparte, who was strapped for cash and eager to fund his military campaigns, sold a vast swath of North America to the nascent United States for a mere $15 million. The sale included 828,000 square miles — that’s about four cents an acre — that would become 15 states, including the fertile Midwest and the resource-rich Rocky Mountains.

But to Napoleon, this was a strategic no-brainer. He even called the sale “a magnificent bargain,” boasting that it would “forever disarm” Britain by strengthening its rival across the Atlantic. At the time, the Louisiana Territory was seen as a vast, undeveloped expanse that was difficult to govern and defend. Napoleon viewed it as a logistical burden, especially with the looming threat of British naval power. By selling the territory, he aimed to bolster France’s finances and focus on European conflicts.

Napoleon wasn’t shy about mocking his enemies for their mistakes, once quipping, “Never interrupt your enemy when he is making a mistake.” But in this case, it’s tempting to imagine him swallowing those words as the United States grew into a global superpower thanks, in no small part, to his so-called bargain.

While he may have considered Louisiana to be a logistical headache — too far away and too vulnerable to British attacks — the long-term implications of the deal were staggering. What Napoleon dismissed as a far-off backwater turned out to be the world’s breadbasket, not to mention the backbone of America’s westward expansion.

Like the Dutch and their nutmeg gamble, Napoleon made a trade that no doubt seemed brilliant at the time — but, with hindsight, turned into a world-class blunder. It’s the kind of decision that reminds us just how hard it is to see past the urgency of the moment and anticipate the full scope of consequences.

Which brings me to Esav. You’d think Esav, the firstborn son of Yitzchak and Rivka, would have his priorities straight. He was the guy — heir to a distinguished dynasty that stretched back to his grandfather Abraham, who single-handedly changed the course of human history.

But one fateful day, as recalled at the beginning of Parshat Toldot, Esav stumbles home from a hunting trip, exhausted and ravenous. The aroma of Yaakov’s lentil stew hits him like a truck. “Pour me some of that red stuff!” he demands, as if he’s never seen food before.

Yaakov, never one to pass up an opportunity, doesn’t miss a beat.

“Sure, but only in exchange for your birthright,” he counters casually, as if such transactions are as common as trading baseball cards. And just like that, Esav trades his birthright for a bowl of soup. No lawyers, no witnesses, not even a handshake — just an impulsive decision fueled by hunger and a staggering lack of foresight.

The Torah captures the absurdity of the moment: Esav claims to be “on the verge of death” and dismisses the birthright as worthless. Any future value — material or spiritual — is meaningless to him in that moment. All that matters is satisfying his immediate needs.

So, was it really such a terrible deal? Psychologists have a term for Esav’s behavior: hyperbolic discounting a fancy term for our tendency to prioritize immediate rewards over bigger, long-term benefits.

It’s the same mental quirk that makes splurging on a gadget feel better than saving for retirement, or binge-watching a series more appealing than preparing for an exam. For Esav, the stew wasn’t just a meal — it was the instant solution to his discomfort, a quick fix that blinded him to the larger, long-term value of his birthright.

It’s the classic trade-off between now and later: the craving for immediate gratification often comes at the expense of something far more significant. Esav’s impulsive decision wasn’t just about hunger — it was about losing sight of the future in the heat of the moment.

Truthfully, it’s easy to criticize Esav for his shortsightedness, but how often do we fall into the same trap? We skip meaningful opportunities because they feel inconvenient or uncomfortable in the moment, opting for the metaphorical lentil stew instead of holding out for the birthright.

But the Torah doesn’t include this story just to make Esav look bad. It’s there to highlight the contrast between Esav and Yaakov — the choices that define them and, by extension, us.

Esav represents the immediate, the expedient, the here-and-now. Yaakov, our spiritual forebear, is the embodiment of foresight and patience. He sees the long game and keeps his eye on what truly matters: Abraham and Yitzchak’s legacy and the Jewish people’s spiritual destiny.

The message of Toldot is clear: the choices we make in moments of weakness have the power to shape our future — and the future of all who come after us. Esav’s impulsiveness relegated him to a footnote in history, like the nutmeg island of Run or France’s control over a vast portion of North America.

Meanwhile, Yaakov’s ability to think beyond the moment secured him a legacy that continues to inspire and guide us to this day — a timeless reminder that true greatness is not built in a moment of indulgence, but in the patience to see beyond it.

The author is a rabbi in Beverly Hills, California. 

The post What Nutmeg and the Torah Teach Us About Securing a Long-Term Future first appeared on Algemeiner.com.

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