Tag: High Holidays

My foreword for Rabbi Yonassan Gershom’s Book, “Kapporus Then and Now: Toward a More Compassionate Tradition”

Kol hakavod (kudos) to Rabbi Yonassan Gershom for writing this splendid, much needed book, arguing that Jews should practice the ritual of Kapporos using money rather than chickens. He is the ideal person to write such a book for many reasons: 1. He is very knowledgeable on Jewish teachings, especially with regard to those about the proper treatment of animals. These include: Jews are to be rachmanim b’nei rachmanim (compassionate children of compassionate ancestors), emulating God, Whose compassion is over all His works (Psalms 145:9). Compassion to animals is a test for righteousness because, as Proverbs 12:10 indicates, “The righteous person considers the life of his or her animals.” Compassion to animals is so important in Judaism that it is part of the Ten Commandments, which indicates that animals, as well as people, are to be permitted to rest on the Sabbath day. A Jew must feed his or her animals before sitting down to a meal. The great Jewish heroes Moses and King David, were deemed suitable to be leaders because of their compassionate treatment of sheep during the time they were shepherds. In short, Jews are to avoid tsa’ar ba’alei chaim, causing sorrow to animals. 2. Rabbi Gershom is a Breslov Hasid, so he is very familiar with the thinking of Hasidim about the use of chickens for Kapporos. He is not an outsider who feels he can and should tell practitioners of Kapporos that their practice is irrational and has no redeeming positives. He recognizes that one cannot change a traditional practice without first understanding what it is, where it came from, and what it means to the practitioners. So he carefully explains the history of the rite and why Hasidim and other religious Jews find it meaningful. Most importantly, he eloquently explains how the purpose of seeking compassion from God during the “Ten Days of Repentance” between the start of Rosh Hashanah and the end of Yom Kippur can better be carried out using money rather than chickens. 3. He and his wife have long lived on a hobby farm where they raise chickens and other animals, consistent with the powerful Jewish teachings on compassion mentioned above. Hence he is sensitive to how serious the mistreatment of chickens is, before and during the Kapporos ritual. He explains that while initially the ritual was carried out using chickens that were raised and treated with care by the practitioners, nowadays massive numbers of chickens in cages are transported long distances by trucks, are often not given sufficient food and water, and mishandled during the ritual by people who are not used to handling chickens. As Rabbi Gershom explains, holding chickens by the wings during the ritual is very hurtful to the birds and they only appear calm because they are playing dead, as they instinctively do when they are attacked by another animal. 4. He properly sees his role as a bridge between animal rights activists, most of whom are secular and/or non-Jewish and often act in ways that are counterproductive, and practitioners of Kapporos, who do not recognize that they are performing a custom based on transgressing Jewish teachings about compassion to animals, and thereby committing an act that is not recognized as positive in the Jewish tradition. 5. Rabbi Gershom has a very clear, conversational style of writing, scholarly yet very readable, and he explains complex issues very well. He is careful to put issues in context. He is not a polemicist, but seeks common ground and solutions. He uses examples from his own personal experience and also cites authorities. In summary, he is the ideal person to argue that Jews should use money rather than chickens for Kapporos and he does it splendidly in this groundbreaking book. I strongly recommend it, hope it will be widely read, and that his message will be heeded.

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Earth Etude for Elul 8 – Creativity and Teshuvah

by Rabbi Katy Z. Allen Creation. Whether you consider it to warrant a capital C or simply a lower case c, the word expresses how the Universe began. The act of creation holds within it creativity. Creativity was present from the start of the Universe. When we look around, we can see that continually the Universe is created anew, with newness filling every moment of every day: new growth of plants, animals, and other organisms, new stars being born, precipitation falling anew, streams and rivers renewing and changing their course as the water tumbles down mountains and hills, and so much more. We see creativity in the more-than-human world, but we are more familiar with it in the human world — new books, new symphonies, new works of art, new gardens, every generation and every human feels a drive to create something new.  Jewish tradition teaches that we are partners with G!d in the on-going creation of the Universe. Yet, all of the created world constantly exhibits creativity, not only through intentional human thought, but also as the result of the laws of nature. For us human beings, creativity can be a useful tool in our teshuvah, our return to G!d. If we find ourselves slipping into the blues or even depression, if we find painful thoughts and memories coming to the fore, our creative efforts can transform and heal the places of pain, grief, anxiety, or fear within us. New expressions of our ideas, thoughts, feelings, and memories become a form of teshuvah, of returning to a place of peace and wellness of spirit, of growing ourselves and our relationship with the sacred.  As we journey through Elul, may our creativity take center stage and bring us, and the world, to a new and better place. Rabbi Katy Allen is a board certified chaplain and serves as a Nature Chaplain and the Facilitator of One Earth Collaborative, a program of Open Spirit. She is the founder and rabbi of Ma’yan Tikvah – A Wellspring of Hope, which holds services outdoors all year long. She is the President pro-tem of the Boston-based Jewish Climate Action Network. She received her ordination from the Academy for Jewish Religion. 

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Earth Etude for Elul 7 – Covenant and Community

by Rabbi Katy Z. Allen  I’ve been thinking a lot lately about community and covenant.  Rabbi Avi Olitzky defines community as “a circle to which you feel you belong that will miss your presence; it reaches out to you when you’re absent, and you long for it when you’re not there.”  Covenant, berit, is a promise, generally bilateral, requiring the participation of both parties that are bound by the covenant.  In the Torah, G!d enacts three covenants. First is G!d’s promise to all humanity after the Flood, never again to wreak such destruction. The sign of this covenant – actually a one-way agreement, because G!d promises, but humanity is not obligated – is the rainbow.  The second is G!’d’s covenant with Abraham, promising to make numerous his descendants and to give them the Land of Israel for their possession. (Gen. 17) Circumcision, brit milah, is the sign of Abraham’s acceptance of and loyalty to G!d.  The enactment of the third covenant takes place at Mt. Sinai, when G!d gives the Torah to the Israelites and outlines the terms of the covenant. Shabbat is the sign of this covenant.  The three covenants provide intimations about three kinds of community.  The rainbow is of the more-than-human world, outside of us, a reminder that community extends beyond humanity to the Universe and all it contains.  Circumcision is a reminder that our relationship with G!d is personal, that we must look inward in order to fully maintain our relationship with the Sacred.  Shabbat is a reminder to connect with humanity, to interact, celebrate, rejoice, remember, and observe, and to do it with others.  Community: a circle to which you feel you belong that will miss your presence; it reaches out to you when you’re absent, and you long for it when you’re not there.  The more than human world – it calls out to us, but often we do not hear it. We are connected in our very DNA to all of life; we are connected through stardust beyond the living world to the nonliving world. If our hearts are open, we long for the more-than-human world when we stay away too long.  Our hearts and our souls – if we ignore them, putting our shoulders to the grindstone of what must be done, our spirits will shrivel and die.  Our human community – we all need each other, physically, spiritually, and emotionally.  To become one, one with the Universe, one with ourselves, and one with all humanity, to the best of our ability, that is our holy task on this Earth.  As we continue to journey through Elul and toward Rosh HaShanah, let us seek l’chadesh, to renew our covenant with the Universe, with our souls, and with humanity. Let us engage in teshuvah and return to the heart of the three covenants and the three communities upon which we depend. Earth Etudes for Elul are a project of Ma’yan Tikvah – A Wellspring of Hope. Rabbi Katy Allen is a board certified chaplain and serves as a Nature Chaplain and the Facilitator of One Earth Collaborative, a program of Open Spirit. She is the founder and rabbi of Ma’yan Tikvah – A Wellspring of Hope, which holds services outdoors all year long. She is the President pro-tem of the Boston-based Jewish Climate Action Network. 

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Earth Etude for Elul 6 – Bringing Truth to Power on Yom Kippur

by Hattie Nestel To bring truth to power on any day is always rewarding, but to bring truth to power on Yom Kippur acquires even deeper meaning. The first I time I spoke truth to power sufficiently to be arrested was on Yom Kippur, 1983, at the invitation of Scott Schaeffer-Duffy and the Atlantic Life Community, ALC, a mixture of Jewish and Catholic activists from the East Coast founded by Philip Berrigan and his wife Liz McAlister. After meeting Philip Berrigan in 1982, my two sons and I went to ALC retreats in Washington, DC. ALC activists encouraged me to join them in blocking a Trident nuclear submarine in Connecticut on Yom Kippur 1983 during a non-violent direct. My two sons, Kenny, 17, and Gad, 9, enthusiastic joined me. A Trident launch on Yom Kippur enhanced its meaning to our little family. Perhaps twenty of us, including Kenny and me, decided to risk arrest by going under police barricades to block the entrance to the launch. Police arrested us, and Gad blew the shofar continuously until police released us. To have taken the step of being arrested shocked and liberated me. “Beating swords to plowshares and spears into pruning hooks” from Isaiah 2:4 informed many ALC actions I participated in. I was born in 1939 in a mostly gentile suburb of Philadelphia to Conservative Jewish parents. I lived my first six years in a household dominated with the knowledge and fear of what was happening to Jews in Nazi Germany and Europe. From the earliest age, I remember the confusion and fear of waking up at night to the sound of American air raid sirens during World War II. My parents drew down all the blackout shades until we heard the all clear sirens. Fear welled in me when we went to the neighborhood movie theatre where there were newsreels about the war. We watched clips of Hitler with saluting flag waving, cheering mobs of thousands. I knew that Hitler and his Nazis hated Jews and although I do not remember being told I was a Jew, I just knew it. I have never forgotten those images. I often overheard my parents whispering about buying guns for Jews in Nazi occupied countries. They worked in their own way to stop Jewish death and destruction. During the war, my father planted a backyard Victory garden with a small strawberry patch he gave me at the end of the yard to water and pick. Unfortunately, the strawberry patch abutted our backyard neighbor’s house where the children knew we were Jewish. While I picked strawberries, they threw stones at me and called me a Jesus killer. Again, being Jewish made me fearful. As I lived through young adulthood, I began to understand more deeply what happened during the Holocaust. My mother remembered and often retold her experience of being in Cuba in 1939 when Jewish refugees aboard the St. Louis ship were not allowed to dock. My mother gave me the book, Blessed Is the Match, about Hannah Senesh, who resisted the Nazis and was eventually executed for attempting to liberate Hungarian Jews. From then on, I avidly read everything about the Holocaust. I read story after story, history after history of Jewish persecution. Those stories are like cells in my body. They are never far from my mind. For the past year, activism has led me to work with many others to stop a fracked gas pipeline proposed to traverse Massachusetts. I see the pipeline as a destroyer of life, another instrument of climate destruction. I resolved to tell the stories of those whose lands would be destroyed by the pipeline. I took a course and slowly learned to use a video camera and edit footage. I have completed thirty-seven interviews airing on thirty community cable access stations in Massachusetts. I am resolved that families and land will not be destroyed without a fight. I will not be a bystander. This is my current way of beating swords into plowshares and spears into pruning hooks. I do not know where I will put my body on Yom Kippur this year, but I know it will be somewhere on the pipeline route praying that it can be stopped   Earth Etudes for Elul are a project of Ma’yan Tikvah – A Wellspring of Hope. Hattie Nestal is an activist living in Athol, MA.

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Earth Etude for Elul 5 – Dandelions and Teshuvah

By Thea Iberall, Ph.D. As an act of service, I take care of the lawn and gardens at my local Unitarian Universalist Church. The first time I mowed the lawn, I used the hand mower so as to not pour carbon pollution into the atmosphere. People laughed at me, saying this is so old-fashioned. As I doubled-down into my task, I replied, “It’s the wave of the future.” In the lawn are dandelions which are weeds that don’t belong. But what is a dandelion anyway? Is it a weed or a flower? If we think of it as a weed, it is something to destroy because it ruins our desire for a perfectly neat green lawn. If we think of it as a flower, it is a living aspect of nature. We want neatness and stability, but nature is about bountifulness and change. It is about cycles and balances. We can no longer afford to compete with nature for our own needs, greeds, and pleasure. We can no longer afford to keep our conveniences at the cost of our planet. The Hebrew word teshuvah means ‘turning.’ Jewish repentance or turning from sins is more than regretting what one has done. It is about understanding our behavior. We can regret we have lived using conveniences like power mowers and automobiles and electric mixers. But teshuvah also means ‘answer.’ I’ve heard that there is nothing more important than being good. Even if we are frail humans who mess up, we can commit to being good by doing good acts. Good acts like living in harmony with nature, like maybe even not mowing a lawn or using a convenience. Do something the hard way and use the extra time it takes to reconnect with G!d. Earth Etudes for Elul are a project of Ma’yan Tikvah – A Wellspring of Hope. Thea Iberall is a poet, storyteller, and climate activist and the author of The Swallow and the Nightingale – a fable about a 4,000 year old secret brought through time by the birds. 

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Earth Etude for Elul 4 – Fearing God as a Response to Fear

by Andy Oram Fear is a recurring state that runs throughout life. These days, our fears increasingly hone in on environmental degradation. The drying up of aquifers, the threat of flooding that our major cities face through rising oceans, the disappearance of bees that keep the food chain going–such apocalypses outstrip almost everything we’ve feared in the past. Except for medieval plagues and nuclear war, nothing else in history can cause such legitimate fear as what we’re doing to the environment. These facts engender toxic mental reactions that are sometimes termed eco-despair. This spiritual disorder is blamed not only for rage and depression but for denial, withdrawal, and inaction. When I regularly hear educated people say, “I really don’t know much about global warming,” I see eco-despair in action. There are plenty of ways to learn about this all-encompassing threat; the sufferers from eco-despair just can’t put themselves in a position to find out. While the Tanach frequently addresses our fear of life’s ills and dangers, in the Psalms and elsewhere, it also talks mysteriously of fearing God. In plain language, the phrase seems to suggest that fear of punishment from the heavens provides us a strong motivation for acting rightly, but this obvious interpretation is odd and uncomfortable. It risks draining the joy from performing mitzvot. It could seem to weaken our love for God, as well as for life itself. Yet even Deuteronomy, a book famous for God’s expressions of love, repeatedly stresses the injunction to fear God. Some readers try to massage the many references to the fear of God, substituting something gentler such as awe. The problem with this translation is that awe is less persuasive than fear as a reason to perform the commandments. But there is another way to squarely face fear of God. The Zohar treats fear of God in depth, taking off particularly from Job 28:28, which starkly claims,”Fear of God, it is wisdom.” Fear of God may, according to Deuteronomy and elsewhere, lead us to follow the commandments, but how can it lead to wisdom? Even more strikingly, how can it be wisdom? According to the Zohar, fear of God is itself a mitzvah. They distinguish it in the strongest terms from ordinary fears: our fear of losing a job, of flying in an airplane, of global warming. However, if the fear of what happens to us in this world is a distraction from fearing God, so is the fear of what happens to us in the world to come–the obvious, plain interpretation of the praise given to fear of God throughout the Tanach. (The world to come is mostly a later construct.) Fearing God’s punishment is just as bad as fearing an airplane crash. Both types of fear trap you in the shell of the commandments, so that you never reach the commandments’ root. My interpretation of Job 28:28 and the Zohar is hard to articulate, but points to a way of handling ordinary fears and countering eco-despair. One has to take up all one’s fears–pack them up in your old kit-bag, to quote a classic song–and somehow convert them into the fear of God. By fearing God you harness the fear that leads to despair and inaction. We do not know exactly what this kind of fearing God feels like, but it could very well be wisdom. When one succeeds in substituting the fear of God for everyday fear, perhaps the path to solutions will appear. Fear is the reaction of a thinking person to the hazards of life. It comes naturally to anyone educated in the problems of Earth’s environment. We cannot ignore or repress the fears, but by converting them to fear of God we can turn them a mitzvah: an action taken to improve the world.   Earth Etudes for Elul are a project of Ma’yan Tikvah – A Wellspring of Hope. Andy Oram is a writer and editor at O’Reilly Media, a leading media outlet in the computer field. He is also an activist in the Jewish Climate Action Network as well as other progressive political organizations, and a member of Temple Shir Tikvah of Winchester, Mass. Some of his writings can be found at http://praxagora.com/andyo/fiction.

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Earth Etude for Elul 2 – Elul: A Time to Start Shifting Our Imperiled Planet onto a Sustainable Path

by Richard H. Schwartz, Ph.D The Hebrew month of Elul has arrived. It is the traditional time for heightened introspection, a chance to consider teshuva, improvements in our lives, before the “Days of Awe,” the days of judgment, the “High Holidays” of Rosh Hashanah and Yom Kippur. The shofar is blown every morning (except on Shabbat) in synagogues during the month of Elul to awaken us from slumber, to remind us to consider where we are in our lives and to urge us to make positive changes. How should we respond to Elul today? How should we respond when: Science academies worldwide, 97% of climate scientists, and 99.9% of peer-reviewed papers on the issue in respected scientific journals argue that climate change is real, is largely caused by human activities, and poses great threats to humanity. Every decade since the 1970s has been warmer than the previous decade and all of the 16 warmest years since temperature records were kept in 1880 have been since 1998. 2014 was the warmest year recorded and 2015 is on track to break to be even warmer. Polar icecaps and glaciers worldwide have been melting rapidly, faster than scientific projections. There has been an increase in the number and severity of droughts, wildfires, storms, and floods. California has been subjected to so many severe climate events (heat waves, droughts, wildfires, and mudslides when heavy rains occur) recently that its governor, Jerry Brown, stated that, “Humanity is on a collision course with nature.” Many climates experts believe that we are close to a tipping point when climate change will spiral out of control, with disastrous consequences, unless major positive changes soon occur. While climate scientists believe that 350 parts per million (ppm) of atmospheric CO2 is a threshold value for climate stability, the world reached 400 ppm in 2014, and the amount is increasing by 2 – 3 ppm per year. While climate scientists hope that temperature increases can be limited to two degrees Celsius (3.6 degrees Fahrenheit), largely because that is the best that can be hoped for with current trends and momentum,  the world is now on track for an average increase of 4 – 5 degrees Celsius, which would produce a world with almost unimaginably negative climate events . The Pentagon and other military groups believe that climate change will increase the potential for instability, terrorism, and war by reducing access to food and clean water and by causing tens of millions of desperate refuges to flee from droughts, wildfire, floods, storms, and other effects of climate change. Despite all of the above, many people are in denial, and most people seem to be “rearranging the deck chairs on the Titanic as we approach a giant iceberg.” In view of the above, we should make it a priority to do all we can to awaken the world to the dangers and the urgency of doing everything possible to shift our imperiled planet onto a sustainable path. We should contact rabbis, Jewish educators, and other Jewish leaders and ask that they increase awareness of the threats and how Jewish teachings can be applied to avert impending disasters. We should write letters to editors, call talk shows, question politicians, and in every other way possible, stress that we can’t continue the policies that have been so disastrous. We should urge that tikkun olam (the healing and repair of the world) become a central focus in all aspects of Jewish life today. The afternoon service for Yom Kippur includes the book of Jonah, who was sent by God to Nineveh to urge the people to repent and change their evil ways in order to avoid their destruction. Today the whole world is Nineveh, in danger of annihilation and in need of repentance and redemption, and each one of us must be a Jonah, with a mission to warn the world that it must turn from greed, injustice, and violence, so that we can avoid a climate catastrophe and help shift our imperiled planet onto a sustainable path.   Earth Etudes for Elul are a project of Ma’yan Tikvah – A Wellspring of Hope Richard H. Schwartz, Ph.D., is the author of Judaism and Vegetarianism, Judaism and Global Survival, Who Stole My Religion? Revitalizing Judaism and Applying Jewish Values to Help Heal our Imperiled Planet, and Mathematics and Global Survival, and over 200 articles and 25 podcasts at JewishVeg.com/schwartz. He is President of Jewish Vegetarians of North America (JVNA) and the Society of Ethical and Religious Vegetarians (SERV). He is associate producer of the 2007 documentary “A Sacred Duty: Applying Jewish Values to Help Heal the World.”

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Earth Etude for Elul 1 – On the Search for Teshuvah at Walden Pond

by Rabbi Katy Z. Allen Today is the first day of the month of Elul. We are on the countdown to Rosh HaShanah, one month away. Welcome to the first of this year’s Earth Etudes for Elul, a project of Ma’yan Tikvah – A Wellspring of Hope, a daily feast of reflections to help us in the process of teshuvah, of re-turning to the Holy One, re-turning toward our best innermost self. The journey toward self-discovery, self-fulfillment, and self actualization is one of constantly looking through the trees for the deep well of water from which we take refreshment, strength, and courage. The way forward is not clear, rarely is it obvious, often it is hidden, frequently the route is circuitous. So much is in the way! Some obstacles are the size of whole trees. Others are as small as a single leaf. All are part of Creation. And behind them, always, is the water. Our souls are awaiting. We can find our way. Let us journey together. Rabbi Katy Allen is a board certified chaplain and serves as a Nature Chaplain and the Facilitator of One Earth Collaborative, a program of Open Spirit. She is the founder and rabbi of Ma’yan Tikvah – A Wellspring of Hope, which holds services outdoors all year long. She is the President pro-tem of the Boston-based Jewish Climate Action Network. 

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Moral March for Climate Justice

Join the Moral Action for Climate Justice At the Lincoln Memorial on the National Mall. NEW DATE: Thursday 9/24/15 Washington, DC Because this is the day we can make history. On this day the Pope will be calling on Congress to take action to save our planet — and we will be right there to show him, Congress, and the rest of the world that we agree! PLEASE CHECK THE WEBSITE CLOSE TO THE DATE FOR THE UPDATED TIMES.

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Eden Village is hiring farm educator apprentices for 2015 growing season!

Eden Village Camp is Hiring!  Submit Your Application About Eden Village Camp: Eden Village Camp aims to be a living model of a thriving, sustainable Jewish community, grounded in social responsibility and inspired Jewish spiritual life. By bringing the wisdom of our tradition to the environmental, social, and personal issues important to today’s young people, we practice a Judaism that is substantive and relevant. Through our Jewish environmental and service-learning curricula, joyful Shabbat observance, pluralistic Jewish expression, and inspiring, diverse staff role models, we foster our campers’ positive Jewish identity and genuine commitment to tikkun olam (healing the world). Our 3 acre educational farm and orchard are based on principles of permaculture, sustainable and organic farming. We produce annual vegetables, perennials, and tend educational gardens as well as animals. About the Farm Educator Apprenticeship: This is a paid six-month apprenticeship for young adults seeking hands-on experience. In the Spring build your knowledge based on agriculture, farm-based education and Jewish community. In the Summer, work at our 8-week intensive summer camp as Jewish Farm Educators. In the fall, take ownership and integrate your new skills by diving deeper into independent projects.  Live on-site at our beautiful camp, one hour north of New York City. By joining the farm staff at Eden Village, apprentices will hold two main responsibilities – tending our growing spaces and educating in our all of our programming through the spring, summer and fall. Apprentices will also have an opportunity to dive deeper into one of four focus areas: perennials, annuals, animals, and educational gardens. In these specialties apprentices will gain a deeper understanding of certain aspects of farming and will take on leadership and special projects to booster their learning and the learning of campers and program participants. Details: April 14th, 2015 – October 22nd 2015, Apprentices receive full room and board at Eden Village, as well as a modest stipend. Extensive experience is not necessary but experiential curiosity is required. We recommend you explore our website thoroughly to get more information about our apprenticeship, farm, camp, and more at Eden Village Camp. More questions? Explore the FAQ page. For all other questions, contact

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Making our Confession Real: Tools for On-going Teshuvah – Part 1

by Rabbi Katy Z. Allen Just before Yom Kippur, I posted Al Chet – Confessional for the Earth. So many are the deeds, misdeeds, and non-deeds in relation to the Earth for which we must confess, and then, hopefully, do teshuvah. With this post I begin a series of suggestions for how to implement changes that can help to make our confessional meaningful beyond its words, into actions. I begin with a response to this phrase: For the sin we have committed against You by believing we are doing enough. Do you believe you are doing enough? I think many of us feel we are not. Maybe we even have in our heads ideas of what we should be doing, but we have a hard time getting motivated. Maybe we are scared, or just stuck, or overwhelmed by the many options running through our heads or coming at us in email blasts and other social media. How do we find our own path? For it is our own path we must follow – the on-going process teshuvah is a very individual one, and that is what we are talking about – re-turning to G!d in a way that really alters our actions. So I offer for you a meditation to help you solidify your understanding of your way forward to a more complete relationship with the Holy One of Blessing and the Earth. Meditation for a Stronger and More Active Earth Connection Step outside. Make yourself comfortable in a comfortable place. Give yourself a few minutes to settle in. Relax your breathing. Breathe in deeply. Breath out, slowly exhaling. Repeat, using the breathy word Yah – G!d – the Breath of Life. Now feel the Earth beneath your feet. Focus on the connection between your feet and the ground beneath. Feel your connection to Earth flowing up from below. Then feel the Earth’s connection to you flowing downward from yourself. Return to a few breaths of Yah. Look upward at the sky. Feel your connection to the heavens – the Sun, the stars, the Moon. Focus on that connection. Allow the energy of your connection to the heavens to flow down from above. Then feel the sky’s connection to you flowing upward from yourself. Breathe deeply. Close your eyes. Visualize your connection to beloved places, to important people in your life, to other living things. Allow their connection to you to flow inward to your heart. Allow your connection to them to flow outward in return. Breathe deeply. Use your own language and images. Feel a sense of gratitude. Ask G!d for strength and direction. Hold the silence. Hold the stillness. Hold the strength. Let the answers come. Breathe deeply. When you are ready, open your eyes. Feel yourself blessed and energized. When you are ready, move onward to what is next. You may wish to repeat this, to modify and make it your own. Perhaps you want to add words – or a word – of prayer. Play with it until you feel a new sense of resolve and strength and courage to move forward. Remember that the Confession for the Earth ends with these words:”we are the ones we have been waiting for.” You can do it. I can do it. Together, we can do it. And we will. Rabbi Katy Z. Allen is the founder and leader of Ma’yan Tikvah – A Wellspring of Hope in Wayland, MA, and a staff chaplain at the Brigham and Women’s Hospital in Boston. She is the co-convener of the Jewish Climate Action Network, a member of the Jewcology.org editorial board, a board member of Shomrei Bereishit: Rabbis and Cantors for the Earth, and the co-creator of Gathering in Grief: The Israel / Gaza Conflict.

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Al Chet – Confession for the Earth

by Rabbi Katy Z. Allen Eternal God, You created earth and heavens with mercy, and blew the breath of life into animals and humans. We were created amidst a world of wholeness, a world called “very good,” pure and beautiful, but now your many works are being erased by us from the book of life. Not by our righteousness do we plead our prayers before You, Holy One of All, for we have sinned, we have despoiled, we have destroyed. And so we confess together our collective sins, and ask for forgiveness: For the sin which we have committed before You intentionally or unintentionally; And for the sin which we have committed before You inadvertently; For the sin which we have committed before You openly or secretly, And for the sin which we have committed before You knowingly or unknowingly; For the sin which we have committed before You, and before our children and grandchildren, by desecrating the sacred Earth, And for the sin which we have committed before You of going beyond being fruitful and multiplying to overfilling the planet; For the sin which we have committed before You by putting comfort above conscience, And for the sin which we have committed before You by putting convenience above compassion; For the sin we have committed against You by believing we are doing enough, And for the sin which we have committed before You by reaping the dividends of unsustainability; For the sin which we have committed before You through fear of speaking out, And for the sin which we have committed before You by eating and drinking without concern for Earth and its hungry and thirsty; For the sin which we have committed before You by saying we don’t have time, And for the sin which we have committed before You by staying alive beyond the boundaries of our allotted life span: For all of these, God of pardon, pardon us, forgive us, atone for us.   For the sin which we have committed before You by not pressuring our elected officials, And for the sin which we have committed before You by gaining wealth through fossil fuels; For the sin which we have committed before You by denying the impact of our white privilege, And for the sin which we have committed before You by closing our hearts and eyes to injustice; For the sin which we have committed before You by filling land and ocean with filth, toxins and garbage, And for the sin which we have committed before You by extinguishing forever species which You saved from the waters of the flood; For the sin which we have committed before You by razing forests and trees, rivers and mountains, And for the sin which we have committed before You by turning the atmosphere into a chastening rod; For the sin which we have committed before You by making desolate habitats that give life to every living soul, And for the sin which we have committed before You by a confused heart; For all of these, God of pardon, pardon us, forgive us, atone for us.   For the sin which we have committed before You by thinking separately of US and THEM, And for the sin which we have committed before You by using more than our share of Earth’s resources; For the sin which we have committed before You by considering human life more important than other forms of life, And for the sin which we have committed before You by being deceived by those with power; For the sin which we have committed before You by not finding the courage to overcome the reality of the lobbies, And for the sin which we have committed before You by wanting to act only in ways that will serve us economically; For the sin which we have committed before You by failing to create sufficient local, green jobs, And for the sin which we have committed before You by trying to convince people rather than drawing them in; For the sin which we have committed before You by not thinking into the future when we act, And for the sin which we have committed before You by living in relative safety and not being caring of others; For all of these, God of pardon, pardon us, forgive us, atone for us. And yet, we know that we can only achieve forgiveness from You, O G!d of All That Is after we have sought forgiveness from our fellow living beings, and so, in order to achieve atonement, forgiveness, and pardon,   Help us, Holy One, to enter into loving respectful conversation, Help us to create deep conversations, And help us to listen to people. Help us, Merciful One, to become empowered to talk and to connect, Help us to be creative in how we start the conversation, And help us to use our sacred texts as a foundation for our conversations. Help us, Compassionate One, to start where people are and transition to climate change, Help us to use humor as a vehicle of engaging people, Help us to start with experience of nature and end with responsibility of saving world. In order to achieve atonement, forgiveness, and pardon, Help us, Holy One, to acknowledge that we are all in this together, Help us to celebrate the positives happening in the world. Help us, Source of All, to build coalitions, Help us to create partnerships where we see other people’s needs. Help us, Eternal One, to organize local solutions, And help us to recognize that ownership and collective action are important.   Open our eyes to see the majesty of Your creation! Then we will praise you as it is written: “How manifold are Your works, Holy One! You made them all with wisdom; the earth is filled with what you hold.”   Please, Source of All, protect all living beings, in the shade of your wings give us refuge. Renew the face of the earth, save the weave and fullness of life. Please, Mysterious One, remove

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Earth Etude for Elul 29- Shanah Tovah

photos by Gabi Mezger text by Rabbi Katy Z. Allen   May you find yourself in the new year constantly in motion…   surrounded by love like a seal in water…   reflecting light visible even in the light of those around you…     moving slowly when necessary, yet always steadily…   raging ferociously against the ills and injustices of the world…     with unending energy, unceasing in your efforts like the constantly moving waves…     zeroing in on what is most beautiful and most nourishing…     spreading your wings as wide as possible…     leaping as high as the highest waves…     picking yourself up after the inevitable falls…   soaring with grace and beauty…     at times alone, but always in the direction that is right for you…     traveling often in the company of others…     treading gently when you must…   and always remembering who and what you are.   Wishing you shana tova – a good year – from the bottom of our hearts. Rabbi Katy and Gabi  

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Climate on Rosh Hashanah – an existential threat to Israel

As we approached Rosh Hashanah last week, we read the double Torah portion called Nitzavim–Vayelekh, which includes the verse, “Life and death I set before you, the blessing and the curse. Choose life, in order that you and your seed will live!” (Deut. 30:19) The next day, four hundred thousand people, from across the country and continent, marched in New York City to pray and demand that our governments choose life. Among the contingent of religious groups, there were thousands of Jews (from all varieties of Judaism, from Orthodox to humanistic), and many thousands more were marching in groups under other banners. It was an awesome and inspiring experience, a feeling of awakening from deep slumber. Yet for many Jews, climate change is still not seen as a “Jewish issue”. Now, to me it seems obvious that the decimation of life on our planet is as fundamentally important to Jews and Judaism as any explicitly Jewish issue. And the possible extent of impoverishment, disaster, and famine that could be brought on by climate change must be a Jewish issue if justice is a Jewish issue, which it surely is. But in case that simple logic doesn’t work for you, let’s be absolutely clear about what the specific Jewish implications might be. According to a Ben Gurion University study, if we enter an era of what scientists consider extreme climate change – meaning an increase in average global temperature of more than 2 degrees – the Negev desert will expand 200 km northward. That means the desert will stretch far beyond Beersheva, beyond Raanana and Haifa, all the way into Lebanon. Almost all of the sh’feilah – the agriculturally productive lowlands – could be gone. On top of that, Tel Aviv will be under water due to rising sea levels. If that’s not an existential threat to Israel than nothing is. So if you’re a Zionist or you care about the Jewish people and you think that the issue of climate change is not as important as “energy independence”, you have your values upside down. If you think the natural gas boom caused by fracking is good for Israel, or tar sands oil is good for Israel, then your picture of the world is missing some essential facts. Protecting Israel doesn’t just mean getting off of Arab petroleum, it means getting off of all petroleum. If you’re not advocating for that, you might as well be calling for the destruction of the state. This week we will be praying for another year of life. We will blow the shofar to recall God’s original act of creation, and to herald the yearly renewal of Creation. This week we will also be ushering in the next Sabbatical year, the Shmita, when debts are canceled, the land is released, and the power that comes from possessing the land is lifted. And yet we still live in a world where mountains, along with all their ecosystems, are torn off in order to tear out coal. We still live in a land where polluted water is not considered too high a price to pay in order to extract oil and gas that will pollute our atmosphere. Where the debt to nature we incur will be paid by future generations, or, to use the Torah’s expression, where “we eat the flesh of our sons and daughters”. (Lev. 26:29) Let’s make this Rosh Hashanah, and this Shmita, the year when all of that changes. Let’s get our institutions and portfolios to divest from Big Oil. Let’s get our synagogues and communities to stand up for the Earth. Let’s repay our debt to the planet with blessings and gratitude and right actions. Let us listen to the wake up call of the shofar and respond: “Hayom harat olam!” – “today, a new world is conceived!”   Rabbi David Seidenberg is the author of Kabbalah and Ecology: God’s Image in the More-Than-Human World, published by Cambridge University Press, and the creator and director of neohasid.org. An earlier version of this article appeared in the Los Angeles Jewish Journal.  

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Earth Etude for Elul 28- Sweet and Sour Grapes

by Rabbi Robin Damsky I am in my favorite place at my favorite time: in the garden, in the morning, before the cars have started up, before the noise of lawnmowers and leaf blowers. The crickets are singing, the birds responding. The rising sun’s light filters through the leaves. A beginning.   It has been a tough year in the garden. An endless winter caused a late start and temperatures have been cooler than usual. A call from critter to critter that I cannot hear lets them know there is bounty on my corner. Maybe it’s because the peach tree lost its flowers in a hard spring rain, but squirrels have eaten a fair amount of my produce this year, taking a bit of a turnip and leaving the rest (yeah, I’m not surprised). Mice, too, have traversed here. I have never seen one, but my garden helpers have. Let’s not forget the birds.   At the same time, the blackberries went wild. Literally. I have cut them back and dug up new plants several times. Cucumbers abound. Arugula sings its symphony. The carrots are fat and rich. I could go on. But what hits me this year is the contrast between disappointment and satisfaction; the moments of wondering why I do this at all, pitched against the incredible feeling of gratitude when I bag up 4 bags of produce filled with veggies, fruits and herbs, for our local food pantry. When neighbors come by and tell me they’ve been feasting on the blackberries. Who wouldn’t?     This is the rhythm of the Elul and High Holy Day season, the time when we take stock. How many things did not turn out the way we wanted them to this year? How many grapes did we plant that turned sour? (Most have mine have been chomped on by critters.) What do we do? Do we become depressed or disheartened? Angry? Do we give up? Or do we plant more seeds?   Perhaps we do all of the above. Perhaps we need to feel the grief and disappointment of our losses and our failures. Perhaps we need to feel the frustration. But Elul and the High Holy Day season tell us this is only part of the process. For us to fulfill the essence of this time of year demands that we somehow find a way to get to the other side. Maybe that includes a change of project, or maybe it means finding a new way in the same project.   I sometimes think that it is all the difficulties involved in growing food that inspired our Jewish ancestry to move away from its agricultural roots. This was revived, however, with the kibbutz movement in Israel’s pioneer days, and is experiencing further revival all over the Jewish world today. As we demand more sustainable lifestyles and healthier, more affordable foods, we are revitalizing our synagogue and neighborhood networks to feed ourselves and the hungry around us.   Even as I write this I observe a critter that has found her way into the grapevines. I go over to see the culprit. A squirrel. She takes her time untangling herself from the vines, climbs up the adjacent telephone pole, and when far enough away from me to rest in safety, turns. I see the bulge in her mouth. She takes out her dessert – a nice, fat purple grape, and eats it in front of me.   Not all of our plans will fruit the way we hope or plan. But this is the season to harvest the best of our works this year, and to plan and plant again, for a fuller, richer, more bountiful harvest in the year to come.   May your Elul and the year to come be rich with new ideas and renewed energy to plant and see them bear fruit.   Robin Damsky is the rabbi of West Suburban Temple Har Zion in River Forest, IL, (wsthz.org) where in the temple garden’s first year, congregants donated over 120 pounds of produce to the hungry. Rabbi Damsky educates others while cultivating and donating her own food as well from her organic, edible landscape. She is the mother of Sarah.

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The Book of Yonah and the People’s Climate March

A month from now, on Yom Kippur, the Day of Atonement, Jews all over the world will read the book of Yonah in synagogue.  The book is an appropriate selection for the day when the Torah instructs us to “afflict your souls and don’t do any labor…because on that day he will atone for you, cleansing you; of all your offenses before the Lord you will be cleansed.” (Vayikra 16:29-30)  In contrast to Vayikra (the Book of Leviticus), which describes an elaborate ritual to cleanse the sanctuary of metaphysical impurity, the book of Yonah explores the sometimes tortuous processes through which individuals and societies repent of past misdeeds and change their behavior. The book tells of the prophet Yonah’s flight from the word of God, culminating famously in the prophet’s being thrown overboard from a ship and swallowed by a large fish.  After the fish vomits him up on a beach, Yonah finally accepts his prophetic mission to the people of Nineveh.  The text tells us “Nineveh was a city great to God, a three-day’s walk across.  Yonah set out, came one-day’s walk into the city, and declared ‘In another forty days, Nineveh will be toppled!’”  (Yonah 3:3-4)  Then, in perhaps the most incredible part of the story (much more surprising than the business with the fish): the people of Nineveh immediately accept Yonah’s message and declare a public fast.  The king of Nineveh himself not only participates in this public mourning but issues a decree calling for real change: “let all turn from their evil ways and the violence which is in their hands.  Who knows, maybe God will turn and relent, turning from his anger so that we are not destroyed?” (Ibid. 3:8-9)  In the end, God does relent in response to Nineveh’s repentance, making Yonah the only prophet in the bible whose warnings of imminent destruction are heeded, and thus avoided. On Sunday, September 21, along with about 200,000 other people, I will be participating in the People’s Climate March, a “one-day’s walk” into the heart of New York City to demand immediate action on climate change.  The march has been planned to coincide with a gathering of world leaders in New York for the 2014 UN Climate Summit.  I am marching because the experts agree that if we as a global society do not meaningfully cut our CO2 emissions, we can expect to see uncomfortable changes coming our way.  In recent years, as a New Yorker, I have seen first-hand the devastation wreaked by extreme weather events, the frequency and severity of which are expected to increase as atmospheric CO2 levels rise.  If our society continues along the path that we are on, then, if not in forty days, perhaps in forty years, or a hundred and forty, our Nineveh will be toppled.  That is why we must march, to demand that our leaders stand up to the powerful economic and political interests that would have them ignore or deny the very real threat of global climate change. I have heard people ask whether a march in the streets to demand action by political leaders is a futile exercise.  If past experience is any indication, it certainly does not seem likely that the leaders gathered at the UN Climate Summit will react to the warnings of climate scientists and activists with the same alacrity exhibited by the king of Nineveh.  However, I don’t think that the answer is to give up and stay home.  It’s important to remember that in this story, we are not just Yonah.  We are also Nineveh. Marching to the center of the city to deliver a prophetic warning of coming destruction is only one part of the mission of the People’s Climate March.  The other part is to hear the warning ourselves, and be inspired to turn back from our evil ways (to borrow a phrase from the king of Nineveh).  If, on September 21, 200,000 people march through the streets carrying signs and chanting slogans, and on the 22nd, we all go home again to business as usual, it’s safe to say we will have wasted our time.  But if those same 200,000 people, or even a fraction thereof, are inspired by the experience to become more active in the global climate movement and to take concrete steps to reduce their own carbon footprint (e.g., taking mass transit or biking to work instead of driving, avoiding air-travel as much as possible),  then the march will have been a success, whatever decisions are or are not made that day at the UN Climate Summit In the story of Yonah, it was only after the people declared their fast and took action themselves that the king was moved to make the fast official and legislate the changes that would save their society. If we follow in the footsteps of the people of Nineveh, changing our behavior as a society from the ground up and building an ongoing mass movement to fight climate change, then our leaders will have no choice but to follow.  If that happens, then, to once again quote the king of Nineveh, “perhaps God will turn and relent, turning from his anger so that we are not destroyed.”

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Yonah and the People’s Climate March

A month from now, on Yom Kippur, the Day of Atonement, Jews all over the world will read the book of Yonah in synagogue. The book is an appropriate selection for the day when the Torah instructs us to “afflict your souls and don’t do any labor…because on that day he will atone for you, cleansing you; of all your offenses before the Lord you will be cleansed.” (Vayikra 16:29-30) In contrast to Vayikra (the Book of Leviticus), which describes an elaborate ritual to cleanse the sanctuary of metaphysical impurity, the book of Yonah explores the sometimes tortuous processes through which individuals and societies repent of past misdeeds and change their behavior. The book tells of the prophet Yonah’s flight from the word of God, culminating famously in the prophet’s being thrown overboard from a ship and swallowed by a large fish. After the fish vomits him up on a beach, Yonah finally accepts his prophetic mission to the people of Nineveh. The text tells us “Nineveh was a city great to God, a three-day’s walk across. Yonah set out, came one-day’s walk into the city, and declared ‘In another forty days, Nineveh will be toppled!’” (Yonah 3:3-4) Then, in perhaps the most incredible part of the story (much more surprising than the business with the fish): the people of Nineveh immediately accept Yonah’s message and declare a public fast. The king of Nineveh himself not only participates in this public mourning but issues a decree calling for real change: “let all turn from their evil ways and the violence which is in their hands. Who knows, maybe God will turn and relent, turning from his anger so that we are not destroyed?” (Ibid. 3:8-9) In the end, God does relent in response to Nineveh’s repentance, making Yonah the only prophet in the bible whose warnings of imminent destruction are heeded, and thus avoided. On Sunday, September 21, along with about 200,000 other people, I will be participating in the People’s Climate March, a “one-day’s walk” into the heart of New York City to demand immediate action on climate change. The march has been planned to coincide with a gathering of world leaders in New York for the 2014 UN Climate Summit. I am marching because the experts agree that if we as a global society do not meaningfully cut our CO2 emissions, we can expect to see uncomfortable changes coming our way. In recent years, as a New Yorker, I have seen first-hand the devastation wreaked by extreme weather events, the frequency and severity of which are expected to increase as atmospheric CO2 levels rise. If our society continues along the path that we are on, then, if not in forty days, perhaps in forty years, or a hundred and forty, our Nineveh will be toppled. That is why we must march, to demand that our leaders stand up to the powerful economic and political interests that would have them ignore or deny the very real threat of global climate change. I have heard people ask whether a march in the streets to demand action by political leaders is a futile exercise. If past experience is any indication, it certainly does not seem likely that the leaders gathered at the UN Climate Summit will react to the warnings of climate scientists and activists with the same alacrity exhibited by the king of Nineveh. However, I don’t think that the answer is to give up and stay home. It’s important to remember that in this story, we are not just Yonah. We are also Nineveh. Marching to the center of the city to deliver a prophetic warning of coming destruction is only one part of the mission of the People’s Climate March. The other part is to hear the warning ourselves, and be inspired to turn back from our evil ways (to borrow a phrase from the king of Nineveh). If, on September 21, 200,000 people march through the streets carrying signs and chanting slogans, and on the 22nd, we all go home again to business as usual, it’s safe to say we will have wasted our time. But if those same 200,000 people, or even a fraction thereof, are inspired by the experience to become more active in the global climate movement and to take concrete steps to reduce their own carbon footprint (e.g., taking mass transit or biking to work instead of driving, avoiding air-travel as much as possible), then the march will have been a success, whatever decisions are or are not made that day at the UN Climate Summit In the story of Yonah, it was only after the people declared their fast and took action themselves that the king was moved to make the fast official and legislate the changes that would save their society. If we follow in the footsteps of the people of Nineveh, changing our behavior as a society from the ground up and building an ongoing mass movement to fight climate change, then our leaders will have no choice but to follow. If that happens, then, to once again quote the king of Nineveh, “perhaps God will turn and relent, turning from his anger so that we are not destroyed.”

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Greening Your High Holidays

Rosh Hashanah and Yom Kippur are right around the corner.  There are a number of things you can do as a way to resolve to be more environmentally aware this new year. Use local and organic ingredients in your meals:  The healthiest foods for the holiday are foods that are grown locally without any pesticides.  Food purchased from local farmers or that you grow yourself will be fresher and have a higher nutritional content than food flown in from hundreds of miles or more away.  If you are planning to serve the traditional snack of apples and honey, consider that eating locally made honey has been shown to reduce the severity of allergies as well. Turn off your gadgets:    Rosh Hashanah and Yom Kippur are holidays that focus both on spending time in worship and spending time with friends and family.  Turning off your phone, tablet, iPod and other gadgets will keep you focused on what the holidays are about and reduce your energy use at the same time. Decorate your holiday table naturally:   Head to your backyard or a local park and create a natural centerpiece for your holiday table.  A basket with acorns, pinecones and colorful leaves will make the holiday festive.  Avoid purchasing centerpiece items that will go right to the landfill when you are done using them. Get to services more sustainably:  If your level of observance involves walking to services for the High Holidays, you are already doing what you can to have a transportation carbon footprint equal to zero.  If you don’t or can’t walk to services, carpool wherever possible with family, neighbors and friends.   Another option is to take public transportation if your synagogue is near a bus, train or light rail line. Best wishes for a sweet and green New Year!   

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Giving Yourself an Autumn Break

by Andrew Oram This time of year always seems a hurricane of activity: coming back from vacation to reams of email, or starting school, or dealing with all the pent-up housework that went blissfully ignored during the easy summer months. Traditionally, Jews see this time of year very differently. Like typical Americans, this period is for them both an ending and a beginning: a recognition of the waning of life and an invigorating harbinger of new possibilities. But in place of the chaotic hurricane that starts for us after Labor Day, many Jews launch a period of quiet, internal reconstruction four days earlier on the first day of Elul. Leaving mental space and physical time for self-reflection—and doing it now, precisely because this is such a busy time of year—represents an excellent discipline that can preserve mental and physical health throughout the year. The change of seasons also teaches about of the amazing balance in the Earth that gives us food, clean air, and all good things. We don’t need to lament the end of warm weather and the reminder that in a few months we will be buried in snow. Snow is one of the great blessings of God–not just because we enjoy winter sports, but because it forms the perfect storage medium that, when the climate works right, preserves the water coming from Heaven that is needed months later for the plants that sprang up on the third day of Creation. We don’t have to approach Elul through the traditional obsession with the S-word (sin). We can look back at what we wanted to accomplish during the year, and measure how far we have come. We can recall what unanticipated challenges and woes came up, congratulate ourselves for making it through them, and give a thumb’s up to the greater force that might have helped. We can ask why it is (if so) we do more Jewish stuff during High Holidays than the rest of year, and consider incrementing our Jewish practice and thinking year-round. And most of all, we should take a vow to devote part of the year to the preservation of the Earth, so that our descendants can enjoy High Holidays three thousand years from now. Andrew Oram is an editor and writer at the technology company O’Reilly Media, a member of Temple Shir Tikvah of Winchester, Massachusetts, and an activist in the Jewish Climate Action Network and other local (This is adapted from an article originally published in the newsletter of Temple Shir Tivkvah, Winchester, Mass.)

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Spread over all of us the Sukkah of shalom, salaam, paz, peace!

Can our Sukkot become not only symbols but peacemaking sanctuaries for both "adam" and "adamah"? As we enter the Shmita / Sabbatical Year, we may be asking what its content might be. We can begin, just a few days before Rosh Hashanah, joining the several dozen Jewish organizations that will take part in the People’s Climate March in New York City, Sunday Septembr 21, beginning at 11:30 am. Then on Rosh Hashanah (which can mean “New Year” or “Start of Transformation”), we might celebrate what the tradition sees as the birthday of the world, or of the human species (adam) as we emerged from Mother Earth (adamah). On Yom Kippur, we might enrich the Avodah service by prostrating ourselves on the grass of Mother Earth as our forebears did at the Temple in Jerusalem, murmuring to ourselves the sacred name of YyyyHhhhWwwwHhhh by simply breathing, as the High Priest did on that day when he emerged from the Holy of Holies. And on Sukkot, the Festival of fullness (Full Moon of the sabbatical/ seventh month, the harvest time of full abundance), we might draw on a powerful line from our evening prayers: “Spread over all of us a sukkah of Your peace.” What is a “sukkah”? It is a fragile hut, fragile in time and space. Its leafy, leaky roof must be open to the stars and the rain. It stands for only a week –– a festival week called by its name, Sukkot, to celebrate the harvest, to pray for the rain that will make the next harvest possible, and to implore God’s bounty not for Jews alone but for all the nations of the world. This is our proposal for active hope, hopeful activism: On the Sunday and (Columbus Day holiday) Monday that fall during Sukkot this year — October 12 and 13 — let Jews invite into their sukkot, those leafy, leaky, vulnerable huts, the actual people and the explicit intent of celebrating peace, welcoming all peoples, and healing the Earth. That intent calls us to merge the joy of Sukkot – which is called “The Festival,” “the season of our joy” – with determination to end the militarization of our lives and the extreme, quasi-military, exploitation of our Earth. Examples of this militarization abound, but for Jewcology let us focus on : The quasi-military destruction of mountains, the creation of asthma epidemics, and the overheating of our planet for the sake of profit-hungry Big Coal. The quasi-military fracking and poisoning of our water, the burning of towns along the railroad tracks, the despoiling of land along the pipelines, and the overheating of our planet for the sake of profit-hungry Big Oil. The quasi-military forcefulness of global scorching that imposes on the Earth and on the human community – especially on the poor – the droughts that make for famine, turning poverty into hunger and hunger into starvation, and the superstorms and rising sea levels that flood our cities and our homes. How do we make the sukkah into both a joyful affirmation of peace and a challenge to purveyors of such violence? To begin with, why does the prayer not call for a Temple of peace, a Palace of peace, a Fortress of peace, even a House of peace — but instead for the most vulnerable of all dwellings, a Sukkah of peace? Precisely because it isvulnerable. The sukkah is in itself a teaching that peace cannot be achieved with steel walls, lead bullets, fiery bombs –- but only with a sense of welcome, of compassion, and of shared vulnerability In fact, as the attack on the Twin Towers on 9/11 showed, despite all our efforts to storm Heaven by building towers to scrape the sky, we all actually do live in sukkot, vulnerable to attack unless we turn our enemies into friends. But that implicit quality of the sukkah is not sufficient to challenge the explicit forces of destruction that we face. So — Jews who honor the traditions of Sukkot could invite those who are likeliest to be the targets and victims of this attack against the Earth — African-Americans, Hispanic immigrants, Appalachian poor whites — to join in sukkot on October 12 and 13 to sing, dance, tell each other stories of our different lives, pray, discuss the needs we all have for sustainable sustenance and equal justice, and make sure that we all vote in the elections that will come a few weeks later. Besides hundreds of such peacemaking sukkot across our country and the world, perhaps a sukkah should be built during those days in Lafayette Park across from the White House, in the USA; in Independence Park, in Jerusalem.There we could challenge the US government — to end the heating and poisoning of our country and all Earth by Big Carbon, and to seek peace and pursue it in a myriad other contexts – our cities and our neighbors overseas. And so may we ourselves “spread over all of us the sukkah of shalom, salaam, paz, peace”!

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