Isaiah stood up on his soap box and preached to the people:
‘Listen to this, you wasters who sit in a drunken stupor, though not from drinking wine. This is what the Sovereign, your God and Defender, says: “See, I have taken the terrible cup from your hands. You will drink no more of my fury. Instead, I will hand that cup to your tormentors, those who trampled you into the dust and walked all over your backs!”’
The people stood and watched his prophecy, then replied: “Isaiah, have you considered therapy?”
Isaiah, you should go to therapy.
Isaiah, beloved prophet, seer of justice, speaker of truth, visionary of God, I do think you would have benefited from a bit of counselling. I read your words, so filled with passion, as you swing between abject rage against all humanity’s follies and then salivating at the possibility of God’s vengeance against your enemies. And I love your words, these are such beautiful Torah, but I also just want to give you a hug.
Isaiah, my friend, my favourite prophet of them all, do you need someone to talk to? Are you going through something just now? When was the last time you were able to open up and be vulnerable? Because this… these speeches… they’re beautiful, they really are, and I think you might need some help processing all of this.
There are tools available. There are ways you can access your feelings and address some of the root causes of your pain.
I’d like to introduce you to a nice Jewish boy who lives in Hampstead. He doesn’t care much for shul, but he likes studying some of our texts, and he’s had some good ideas. His name is Sigmund Freud.
He had this fantastic idea that, if a person spoke freely about all that was worrying them, they might feel a little better.
He found trends that showed that some of what makes us angry or sad or anxious can be connected to our childhood. Now, being honest, some of his theories have lost their appeal. He put a lot of stock in a couple of Greek myths. But, in general, he understood that by re-telling our internal narratives, we can live in ways that are calmer and more fulfilling.
During his lifetime, Freud had to deny that his techniques were a “Jewish science,” but later his daughter Anna was able to reclaim the label as a “badge of honour.”
I think it probably is something of a Jewish science, and I wish more Jews would try it.
I look at some of the characters in our Torah and think how much they might have benefited from a trip to a therapist’s couch.
Would Isaac have pitted his sons Jacob and Esau against each other so callously if he’d been able to cope with the betrayal he felt when his father Abraham tried to kill him?
Could Moses have kept his temper in check a little if he’d had space to talk through the displacement of discovering he had been adopted?
Maybe Rachel and Leah could have done with some family therapy to process their jealousy and build better relationships.
Of course, they wouldn’t have given us such compelling stories if they’d been better adjusted, and we wouldn’t have the Torah we do.
It’s too late now for the biblical protagonists, but it’s not too late for us. We actually can go to therapy, and learn to like others and ourselves a little better.
As a community, one of our great highlights is Sandra Webber’s Shabbat Island Discs, where members share their life stories alongside their favourite tunes.
Believe it or not, the idea didn’t begin at KLS, but originated on BBC Radio 4, where it is called Desert Island Discs. On 4 August 1989, the show welcomed on a castaway by the name of Rabbi Lionel Blue. You can still listen now on iPlayer, as he speaks with such gentle warmth, and offers up a song about his Yiddishe Momme.
But there is a really profound moment when Rabbi Lionel describes the benefits of therapy to us all. He had learnt about himself through a self-taught psychotherapist who took him on for free. His first session took 10 hours!
He says his reason for promoting the benefits of therapy is that “you can only love God as much as you love yourself.”
This approach, that we ought to get to like ourselves better through therapy, positively impacted on how rabbis were trained at Leo Baeck College. For several decades, it has been actively encouraged as part of rabbinic training.
On and off, in various forms, I’ve been going to therapy for about 15 years. And I swear by it. It has helped me know myself better and love myself more. It has made me a better pastor, partner, and friend.
And I think Lionel was right: it has made me love God more.
With the lengthy commute between Essex and Surrey, I wasn’t able to go so often. But now, with space and time for it, I find myself back on the couch. It’s doing me a world of good.
As Jews, we don’t evangelise, but if I were asked to give a rabbinic endorsement to anything, it would be psychotherapy. If you’re not already bought in, I encourage you to give it a try.
Spend just under an hour talking to a trained listener, and see how much better you feel.
A few years ago, I started putting on a lot of weight. I got a spare tyre around my waist and started to sag in unexpected places.
After a lifetime of enjoying a diet of junk food and fizzy drinks, my metabolism had finally caught up with me.
I felt a lot of shame about my body shape. At the time, I was midway through rabbinic College, and blessed to be surrounded by sensitive and thoughtful colleagues.
I took my worries to my classmate, David Yehuda Stern. I said: “I’m getting fat, and I don’t like it.”
He smiled lightly and shrugged. “My body’s changed too. But my body’s always been changing. It changed when I was a teenager. Why would I expect it to stop changing now?”
This is some of the best advice I’ve ever had, and I refer back to it often. This week, I texted Rabbi David Yehuda to ask if he’d be OK with me passing on these words of wisdom.
He said that, of course, he had no recollection of ever having said such a thing, but it sounded like an important message, so I should feel free to share it with you.
Having a healthy, happy relationship with my body has been one of the great challenges of my life. I sometimes joke that I’d be a lot better off if I didn’t have a physical form and could just be a concept.
But I definitely feel more at home in my skin at 37 than I did at 27, and certainly far more than I ever did at 17. I find some beauty, now, in accepting that my body, like my soul, is always growing and changing.
When I think about working on my spirit, I know that the perfected version isn’t the one that’s superficially nicest to look at. It’s the one that has lived, learned, and adapted from experience, maintaining its tenderness, while toughening its boundaries. Why should my body be any different?
The best version of my body will be the one that has fully experienced life: wrinkled from laughter; weathered from sunshine; built by adventure and experimentation; and, if I am lucky enough, blessed to reach a very old age.
Our haftarah for this week points us to a similar message of embracing our changing bodies and souls. The Prophet Isaiah preaches to us:
“Consider the rock from which you were cut, the quarry from which you were mined. Think about Abraham, your ancestor, and Sarah, who gave birth to your nation. Abraham was only one man when I called him. But when I blessed him, he became a great nation.”
It’s an interesting formulation, to put “the rock from which you were cut” and “the quarry from which you were mined” alongside Abraham and Sarah. Why should these two concepts be parallel to one another?
In the structure of a biblical poem, which these words from Isaiah certainly are, you usually get a mirroring of similar words in succession like this. Why would Abraham be compared to a rock and Sarah to a quarry?
Our rabbis see an interesting message in the use of language. In Tractate Yevamot of the Babylonian Talmud, they see this as a commentary on the lives of our ancestors, Abraham and Sarah.
Rabbi Yitzhak says this is a commentary on their infertility. Abraham and Sarah were both initially unable to conceive. In this sense, says the Talmud, they were barren like rocks and quarries.
God wanted them to pray and to grow spiritually enough before they were ready for progeny. God needed to see that their souls had grown so that their bodies could change to accommodate miracle births.
Building on this, Rabbi Ami goes even further. He says that, initially, Abraham and Sarah were tumtumim. This is a word that comes up a fair bit in rabbinic literature but a lot less so in modern medical journals. It means that, biologically, they were sexless. They had the same genitals as Action Man and Barbie: just one smooth surface.
(I checked with an obstetrician friend, who said that this was not something she had seen so far in her career. Truly special people then, were Abraham and Sarah.)
So Abraham and Sarah were not just infertile inside. Externally, to begin with, they simply didn’t have the equipment to make Isaac.
According to our rabbis, then, our ancestors went on a great journey with their bodies, spirits, and names. They began like a rock and a quarry, but gradually, over time, they eroded the hard outer layers until their bodies and souls were porous enough to receive God’s blessings. Only then did Avram become Abraham and Sarai become Sarah.
Now, most of us are not going to undergo such dramatic transitions, but there are lessons here for us all. We, like the founders of monotheism, can embrace our bodies and souls as works in progress.
In our society, that is very counter-cultural. The modern world glamourises youth and shuns any body-type that deviates from an unattainable ideal. We are taught to hate our bodies and neglect our souls.
Judaism has a different message for us entirely. When we first wake, we are supposed to thank God for our soul, which the prayer says, God is constantly creating and implanting within us.
Upon getting up, Jews are meant to thank God for our body; for all its openings and closings; for getting to breathe and have a heartbeat; to sit and stand and walk. We say to God: I am so grateful to be alive.
I can’t lie and pretend I’m good at doing this every day. I definitely can’t claim to have suddenly developed a great relationship with my body.
But the principle, taught by our text and our tefillah, has been a great relief to me. The idea, that I first learnt from my classmate, that my body has never stayed the same, gives me permission to see my body not as my enemy, but as an ever-changing vehicle for exploring the world.
My body and my soul are cherished gifts from God. May I be blessed enough to see them grow and change.
About ten years ago, I used to sit over there on a Shabbat morning. Rabbi Nathan was still a student, taking over from Rabbi Janet, and I was applying to Leo Baeck College. This community was then, and still is, such a wonderful home for all kinds of Jewish characters.
I’ve just moved back to south London after a long time away, although I’ve been commuting to my synagogue in Kingston from Essex for nearly two years.
This fortnight, I have finally found myself living and working in the same area. The best bit? I can do something I haven’t been able to do for a while in my daily life: walking.
I love walking. I love the meditative rhythm of getting between places; seeing what the landscape, the nature, and the people are doing along the way.
I love a good hiking holiday. Wandering with my husband and friends through the hills.
In the mountains, anywhere you may walk in this country, you’ll find paths that have been paved. Not by bulldozers and concrete but by the gradual gentle treading of a route over thousands of years.
Rocks are smoothed over; ledges and grooves formed into the hillside like staircases; rubble cleared and large boulders pushed aside. These pathways are a reminder that people have trampled the same routes for generations, each traveller beating out a physical memory into the mountain, following on from those before, and leaving a trail for others to follow.
This is, I think, what we do with Judaism. In every generation, we are taking our own path up the mountain of religious truth. We are trampling our way up towards the Heavens. We follow a path that others have made, and, through our footsteps, make sure the way is clear for others to follow.
The Hebrew word “halachah” is often mistranslated as “Jewish law,” but its literal meaning is “the path.” Similarly, “minhag” gets translated as “customs” but its literal meaning is “the way we go.” That is what Judaism is: in every community, a way of walking the path to God.
This week is Shabbat Nachamu: the Sabbath of Comfort. In our liturgical calendar, we begin the six weeks of consolation, taking us to the High Holy Days. Each week, we read words from the prophets that offer us solace.
This week’s haftarah comes from the Prophet Isaiah and begins with the words “nachamu nachamu ami”: comfort, take comfort, my people, hence the name of our Shabbat.
Isaiah declares to the Israelites: “clear a way in the desert for the Eternal One; raze a highway for God! Let the rugged ground become level and the ridges become a plain!”
This is, of course, not literal. The Jewish religion is incompatible with the brute force of bulldozers and never seeks to subjugate land. Our Torah’s ways are ways of pleasantness and all her paths are peace.
Isaiah is speaking metaphorically. The valleys and mountains he wants to flatten are spiritual.
Isaiah is writing to the exiled Israelites in Babylon, promising them that there is still hope. These refugees are held in captivity and have no idea if they will ever return.
To them, God feels miles away. Without their home or their people, they don’t know how to communicate with their Creator.
Keep walking, says Isaiah. Tread down that path with your feet. Wherever you are, you are on your journey to God.
Remember that this way has been trodden many times before.
For forty years, the Hebrews wandered in the wilderness. There, their feet really were stepping literally. But something deeper was happening too: their souls were on the voyage to freedom. They were learning to live without certainty and material comfort in harsh conditions. They had to walk the path of faith, putting their trust in God.
At our point in the Torah story, Moses knows that his physical journey is coming to an end. He tells them, with some heartbreak: “I must die in this land, I cannot cross over the Jordan.” After a lifetime of roaming, Moses has to finally hang up his sandals.
But he knows the spiritual journey is far from through. He is passing that on to the next generation.
He tells them: stay on that sacred path to God. Don’t deviate from it by turning away to worship idols. Keep on that search for the divine. Walk on the way I have shown you.
Today, coming back to the South London Liberal Synagogue, I feel myself treading again on an old path. These are the steps I walked on my journey to becoming a rabbi, and I feel a wistful nostalgia to come back to this part of the mountain.
I feel conscious, too, of those who trod down the path into this synagogue for me, especially the wonderful members of this synagogue, now departed, who made me feel so at home here.
And I think to those who first saw a path for a Liberal Synagogue in Streatham. They had walked the path of Judaism inherited from their ancestors. They could see that some more conservative Jews were carrying on walking ahead, but no longer ascending the mountain. They were stuck on a path to nowhere, and heading towards a ravine. So those Liberal Jews had to beat out a new path and clear away rubble others dared not touch.
They made the way for a Judaism, our Judaism, that would be inclusive, justice-oriented and spiritually meaningful. Over the last century, the way they foresaw has been walked on more, made deeper grooves, and come further.
Over the last few years, we have found that many of those brave first pathways are now converging with routes that others have trodden. Liberal and Reform paths are coming together. The traditional and the radical are finding they can walk the same way.
What a joy to walk on the same road after waving at each other for years! Together, we are going to walk a deeper and wider path.
The challenge for those of us who hold onto the vision of the earliest Liberal Jews will be to make sure the way is always progressing up the mountain.
If ever the tracks that everyone else is going down look too narrow, or like they are heading somewhere stagnant, we must have the confidence to point towards the Heavens.
We, today, must continue to walk the path that others have paved. And we must look ahead, so that there will be a clear route for others to follow behind.
“Every valley shall be raised up; every mountain and hill made low. And the glory of the Eternal One will be revealed.”
Walk together. Keep on hiking. Let us climb towards our God.
In the Zhitomyr Oblast of what is now Ukraine, there is a city called Berdichyiv. In the middle of the 18th Century, this was a great market town in the Polish-Lithuanian Commonwealth.
To here, flocked all the great, the good, and the downright nasty from every quarter of their empire. But, of the permanent residents, three-quarters of those who lived here were Jews.
So, come with me, on any ordinary day, to the old Jewish city of Berdichyiv. You will find the streets lined with stalls; you will see shop fronts wide open; you will meet throngs of people moving to music and entertainment. Here, you can buy just about anything, and sell just about anything too.
You have to watch your wallet for thieves, of course; and be very careful not to get involved in any of the gambling games on the side streets, because you are sure to be hustled. And pay attention to the great crush and clamour of shoppers beating each other for products, or tradesmen jostling for space and trying to bargain.
But that’s not the main show. You have to really listen if you want to know why we’ve come here. Can you hear it?
Can you hear the man shouting? You have to strain your ear to get a good grip on the sound over all the noise of the market square, but you’ll catch it. There it is!
“People! Remember that there is a God! People! Remember that there is a God!”
Look. There he is, standing atop the clocktower. The man with the fluffy shtreimel and wispy beard and sidelocks. He’s thin and spritely, and he’s gripping the side of the wall and calling out with all his might:
“People! Remember that there is a God!”
To most of the people shopping here, that’s Levi Yitzchok. But to his supporters, that’s the Holy Berdichever, the great Hassidic rabbi, the disciple of the Maggid of Mezritch.
To most of the people here, he’s just a madman. But to his supporters… well, they think he’s mad too. But they love him.
Of all of the places in the world that this sage could go, he chose to go to the most corrupt town with the most unbelieving Jews with the most sinful dispositions and minister to them with fanatical spiritual messages.
Sometimes he did that by going out to the poorest and the most despised, and treating them with great love, as if they were the shining light of God on Earth. And sometimes, like today, he would stand on a platform ranting at everyone to remember that there was a God.
Now, you might indeed think this man sounds like he was mad. But I think he sounds… relatable.
I cannot tell you how much I would love to find a spot at the London Stock Exchange or the arms fairs at the City Hall or on the steps of Parliament and do exactly this. “People! Remember that there is a God!”
Would our politicians and corporations treat our planet as if it were their own dustbin to be discarded and destroyed if they knew that it was a gift from their loving Creator?
Would they treat human life as if it were something so disposable and meaningless if they understood that each person was created in God’s image?
Could they behave in ways that are so shamelessly venal and debased if they thought they would one day have to answer for their deeds?
No. They act as if there is no God but greed itself, as they sacrifice everything on the altar of the market.
Oh sure, there are those who pretend to believe in God. If you like, Donald Trump will sign a copy of his own version of the Bible, which he has hawked in American public schools to make as much as $300k. But does anyone believe that Trump actually thinks there is One above him?
His only faith is in the false idols of wealth and power.
The snivelling lapdogs around him from the Christian fundamentalist right know that Trump doesn’t fear God. That’s what they like about him.
They are impressed by his ability to manipulate and lie for their own purposes. Their religion, whatever god they worship, wants racial segregation, control over women’s bodies, war on every continent, refugees in cages, and queer people excised from public life.
This doctrine of reaction may be one of the world’s major religions. (In fact, I think it’s the true belief system shared by many of the world leaders, whatever their outward claims may be.) But it has nothing to do with the God of our Scriptures.
In our haftarah, the Prophet Jeremiah takes to task exactly these people who profess belief on the one hand and behave amorally on the other. The priests, the teachers, and the rulers, he says, have all given up looking for God and decided to waste their time on their worthless idols.
In the world to which Jeremiah brought God’s message, the leaders worshipped the work of their hands. They venerated material things, but treated life as something disposable.
They loved their possessions but turned their back on the Fountain of Living Waters. They did deals and went to war with all the empires of the world, but neglected the still small voice of conscience implanted within them.
Today, has anything changed?
Actually, I think it has. We can do far more damage now than ever before.
The kinds of weapons held in very few hands were unimaginable to the biblical prophets. The levels of environmental destruction that companies could reap on God’s forests, skies, and waters have never been so great. The cost of such cruelty and indifference has never been so high.
In our liturgical cycle, we are in the three weeks of warning: where we read the Prophets’ greatest indictments against the Jews. That is why today we read the words of Jeremiah, chastising our people to remember their God and cease lusting after vanity and emptiness.
In this build-up to Tish Bav, we are supposed to be confronted by the scale of the world’s wrongs and the dangers of our inaction. So, we could just leave it there, to feel angry and devastated by all the brazen ruination.
But, the rabbis taught, even in these weeks of warning, we should never go away feeling hopeless. So, in constructing the haftarah, they skip an entire chapter, to Jeremiah’s promise of restoration, where he vows:
“Turn away from your love of material possessions, and God will come straight back to you. You will be able to speak of your faith with truth, justice, and righteousness. Then you will be a blessing to the nations of the world, and everyone will come and praise my name.”
Jeremiah offers us a way out, available at any moment.
The great condemnations of the prophets might better be delivered at Davos or the United Nations, but we all have a role to play. We can remember, in our own lives, what it means to behave as if there is a God.
Let us conduct ourselves as though, one day, we will have to answer for our deeds.
Let us treat each human being as if they were created in God’s image.
Let us act as if this world is a gift from a loving Creator.
And, perhaps, through our example, the people of the world will come to remember that there is a God.
If you are looking for a religion to make your life easier, give you comfort when you’re troubled, and to help give you certainty in life… I wouldn’t recommend Judaism.
Judaism gives us many things, but certainty, comfort, and ease? You won’t find those here.
Our religion is one of ‘ol Torah – the yoke of Torah. Our Talmud teaches: We must subjugate ourselves to the Torah like an ox to a yoke. Like a donkey to its burden.
For everyone, life feels heavy. It feels like too much to bear.
For Jews, our Torah comes along and says: would you like some more obligations to go with your struggles? I can add a few more worries to your load.
At Shavuot, we read the story of Ruth. Ruth has lost her husband. She has no land or property. There is famine and disease. She is in the middle of nowhere. She and her sister, Orpah, face a choice. They can go back to their own people, the Moabites, get new husbands and start life anew. Or they can stay in the wilderness with no possessions to look after their mother-in-law, Naomi.
Ruth takes the harder option. She chooses to stay with her mother-in-law, learn new ways, and take on a new God. It is an act of remarkable bravery.
We read it at this time of year to remind ourselves that we are always out in that wilderness, always with the option to turn our backs and leave behind this people and this God. But, like Ruth, we keep on choosing to stay.
Ruth’s is a personal story of her connection to Judaism. Shavuot is also the story of our collective embrace of the Torah.
This is the festival that commemorates when forty thousand freed slaves received the Torah.
Our Talmud says that, when they came to Sinai, God lifted the mountain up over their heads. From underneath, they could see the enormous peak suspended above them like a keg.
Out of the clouds, God declared: “Accept the Torah, or this will be your grave.”
Now, our Talmud concedes, in that situation, accepting the Torah would be the easy option. (When a robber says “your money or your life,” they’re not actually expecting you to think it over.)
If that’s the case, the rabbis say, we should be able to reject the Torah now. If our ancestors had to accept it under duress, faced with threats, we are not bound by the decisions they made.
But, says the Talmud, our ancestors affirmed their Jewishness in the time of Esther. Here, the shoe is on the other foot. In the time of Esther, being Jewish was a dangerous thing that might get you killed at the hands of a tyrannical regime. But, the story says, the Jews reaffirmed their Torah and took upon themselves even more commandments.
That’s right, at the time when they were carrying the heaviest burden, they chose to weigh themselves down more.
Look at our present situation. There is no threat to us that we must keep being Jewish. Everyone here has the right, without consequence, to walk out of this synagogue, and never come through the doors of another one again. We could take the easy choice, and forget this old religion.
But what actually happens? On the days when there are attacks on Jews, synagogue attendance goes up. When it feels dangerous to be Jewish, we get more requests from people who want to connect with their heritage. In just the last few weeks, we have had more requests than usual from people seeking conversion.
When being Jewish is the toughest choice – that’s when our people really show up, and take on the burden of the Torah.
Now, you may be thinking, this sounds like an awfully Orthodox sermon from our extremely liberal local rabbi. All this talk of the burden of Torah, and the yoke of submitting to Heaven – it sounds like something that belongs to the black-hats.
Let me tell you something I feel quite sure of: being a Progressive Jew is a much greater burden than being an Orthodox one.
A year ago at this time, we brought together our Liberal and Reform strands to build the Movement for Progressive Judaism. A uniting figure from our shared history is Sir Basil Henriques, who led both Reform and Liberal communities in the Jewish East End. He set out his vision of what our shared belief system is, saying:
“The Law has been handed down to the Prophets of Israel. That Law is not static, but ever expanding and progressing. It has been revealed to Israel in every generation, and every age should be able to stand on the shoulders of the previous generation, and to see further and be able to see more clearly what is the perfect Law of God. The Law, the Torah, should be the highest ethical code of which man can conceive. If the Perfect Spirit of Righteousness demands of us perfect righteousness, then the Laws of Righteousness must be as perfect as we can conceive them to be.”
In other words, we Progressive Jews must embody, through our lives, the highest moral standards possible. The question we ask is not: “what does the tradition say I should do with my life?” but, the far tougher question: “what does God require of me?” An individual Jew ought to wake up every morning, asking how best we can serve our Creator. As a movement, we should be in a constant struggle to work out together the morally best choices.
It is relatively difficult to say no to pork and shellfish, as I do.
But it is far harder to grapple with the morality of food itself. Should we be eating any kinds of fish? What are the air miles on our vegetables? Can we truly eat ethically in this unjust system?
But a Progressive Jew wants to know what the morally right thing to do is, not just what conforms to ritual law. So these are the questions we must ask ourselves.
A Progressive Jew can live life just as an Orthodox Jew would, with one exception. We can never unlearn the Enlightenment. We cannot backslide into racism and sexism; or magical thinking and superstition. We must always face the world full-on, with all its problems, to see how we can live up to the highest moral ideals in our time.
That is far harder.
Let me give you some living examples.
Here in the UK, in the last few months, we have experienced some real threats as a Jewish community. Things that make us rightly scared.
Cantor Zoe Jacobs’ shul, Finchley Reform Synagogue was attacked recently. What did she do? She threw open the doors and welcomed in the whole community. People of every nationality and religion came to join her in prayer.
Do you think that was easy? Do you think it is comfortable to open doors when your instinct is to put up walls?
But that is what Progressive Jews do. We refuse racism and fear. We refuse to be pushed back into the ghettoes.
In Israel, compare our religious leaders there.
On the one hand, the Ashkenazi Orthodox ‘Chief’ Rabbi Kalman Ber has supported Netanyahu, his corrupt cabinet, and his wicked war every step of the way.
On the other hand, Rabbi Avi Dabush, one of the leading Reform rabbis, comes from Kibbutz Nirim, a place that was attacked by Hamas on October 7th 2023. For the last three years, he has been demanding answers from the Israeli government for why his community was abandoned, while at the same time, physically putting himself in the way of attacks against Palestinians and trying to stop this war.
Now I ask you, who took the easy route? And who took the hard one?
And let me ask the real question: which response is the more godly; the more moral; the more Jewish?
Doing the correct thing, the Progressive thing, is harder. It takes real courage, and most of us will not live up to such high standards.
This is the burden of our Torah.
That, no matter how difficult things are, we will take on responsibility for doing what is right.
And, we all keep taking on that challenge, in every generation.
All has been foreseen. That is a warning, not a comfort.
When the Progressive Jewish movement was born, its founders pledged to uphold the religion of the Prophets. Our guides would be those men of ancient Israel who courageously denounced injustice and proclaimed hope to the world.
At the time, I wonder how much attention they paid to the lives of the visionaries they sought to emulate. We know little about most of the historic prophets, if indeed they existed at all.
But, if we have one image of what they looked like, it’s probably Rembrandt’s painting of Jeremiah Lamenting the Destruction of Jerusalem.
Jeremiah is surrounded by darkness, slumped on the craggy rocks of the Negev. His left elbow rests on what are possibly his only possessions, including a book that we know will become part of our Bible.
The most illuminated part of the composition is Jeremiah’s bald forehead, drawing our eyes into his face. That face. It is so intensely pained; so sullen and exhausted. The wrinkles furrow, as if calling us to ask whether anything of this destruction was avoidable. I am captivated by the eyes, which cannot be more than two dark brushstrokes, but communicate more anguish than any scream I have ever heard.
Jeremiah spent his entire life warning Israel that it would be destroyed. He chastised them that their social injustice and complacency would be their ruin. He promised them plagues, persecution, exile and war.
Jeremiah had the unfortunate honour to see all of his visions come true.
At every stage, he promised them they could be redeemed if only they would repent of their ways. Whether that part was true, we will never have the fortune of knowing.
This is the model of our religion; the person whose mantle we have chosen to take. It is that of a man miserable enough to have been proven right; to watch everything he loved, and all that he held sacred, burn.
In some ways, prophesying doom is an easy gig. Economists are always predicting the next crash and defence experts are forever prepared for the next war. Misery is one of life’s guarantees.
When Progressive Judaism began, its progenitors insisted that prophecy was about forthtelling, not foretelling: speaking the truth about how the world really is, rather than guessing what is to be. But really one yields the other. When you see clearly how terrible the world is, you can accurately predict its tragic ends.
In Greek antiquity, Cassandra was cursed by the god Apollo to always tell the truth and never be believed. She issued accurate prophecies, and nobody took note.
Perhaps with hindsight, what she foresaw was obvious. War was coming and Troy would be defeated. Then King Agamemnon would be captured and slaughtered, as would she. The Greek ships would sink. As the city states fell, people would spend decades at sea without mooring. Disaster awaited.
All Cassandra had to do was see clearly what was happening in Greece’s unfolding civilisational collapse to know that destruction was inevitable.
And we cannot blame her countrymen for disbelieving her either. If someone stares that far into the abyss, nobody wants to be dragged into the darkness with them. Their misery sounds cloying and narcissistic. It feels impossible to bear.
If somebody tells you that the world you know and the people you love are on the brink of destruction, you have to disbelieve them. How else will you go to work, raise your children, care for your sick? How can you live in this world if you honestly believe it is ending?
Torah warned us that if a prophet predicted something and it did not come to pass, you could ignore them. They prophesied in vain.
The grand visions of peace on earth and justice rolling out like a stream haven’t happened yet.
The Christians circumvented this by writing their texts so it looked like their carpenter was fulfilling all the visions; even if the world self-evidently was not perfected. They deferred it by saying the other prophecies were still to come.
And we Progressive Jews have avoided the problem too, by claiming that the Messianic Age is forever not yet.
Perhaps it is forever not at all.
The only prophecies that have come true are the promises of disaster. The only accurate predictions were of death, plague, humiliation, and exile.
We said we wanted to be heirs to the prophets. We saw in their proclamations antecedents to the Enlightenment values of truth, equality, peace, comradeship, progress and righteousness. We heard God’s word refracted through them like a clarion call, and said we would now take it as ours.
Scattered in exile, we would be a light unto the nations. We would teach the world to study war no more. We would bring on the day when the false gods of prejudice and materialism were finally vanquished before the altar of Infinite Unity.
I need you to know that I believed every word. Even if nobody else did, I really did.
I thought I might see it in my lifetime. The great unfolding of history. Our glorious march towards true justice and equality. Call it the Revolution or the Messianic Age or Peace on Earth, I truly believed it was coming.
And it didn’t matter to us that the only full life story we knew was Jeremiah’s. Jeremiah went to jail and we would go to jail too. For the climate, for peace, for civil rights, for democracy. Progressive Jews have proudly broken the law and resisted injustice to take up the place of the suffering servant.
In Lamentations, we see the words Jeremiah spoke when he witnessed his city destroyed.
“I am the man who has seen afflictions at God’s hands…”
“…We have suffered terror and pitfalls, ruin and destruction. Streams of tears flow from my eyes because my people are destroyed…”
“…My people have become heartless, like ostriches in the desert…”
“…All this has happened because of the sins of the prophets and the iniquities of the priests…”
“…The visions of your prophets were false and worthless; they did not expose your sin to ward off your captivity. The prophecies they gave you were false and misleading…”
“… All our friends have betrayed us, and become our enemies…”
I am not sleeping well.
I wake up multiple times in the night with my fists clenched, gripping my bedsheets. I’m scared and angry and I feel so alone.
In the last month, an Iranian was arrested for hostile reconnaissance on the college where I trained to be a rabbi. A close friend, my witness at my wedding, had her street evacuated because terrorists were hiding in the gardens. A close friend, who I’m going on holiday with at the end of the month, had the synagogue where she works targeted with a petrol bomb.
None of these incidents made national news.
They are background noise to stabbings in Golders Green; murders at Heaton Park; arson at Nelson Street; smashed windows with lighter fluid at Kenton Park. Every festival, I interrupt the running of religious services to say Jews have been killed somewhere.
Am I even praying any more, or am I just trying to keep people calm?
All of this was so foreseeable. At least it feels so in hindsight.
We Progressive Jews fully embraced citizenship in Europe. We aligned ourselves with the British establishment for our protection. We swore fidelity to the monarchy in our weekly prayers. We embedded ourselves in this country and became integral to the state.
Then, in a moment of counter-culture, when people became anti-establishment and angry at the state, we were the accessible human bodies they could grasp, and stab.
We Progressive Jews rejected all politics of race and nation. We would be a moral movement, expressing only the best of the prophetic message.
But the rest of the world is based on racism and nationalism. Everyone else sees the world through the lens of race. Through their glasses, a Jew at prayer in London is indistinguishable from a Jew driving a tank in Gaza. They think they can exact war and revenge on us.
We aligned ourselves with Israel because it promised us hope. After the Shoah, we needed some guarantee of safety to cling to. We advocated for Israel and defended it. Maybe in our own eyes, too, the Diaspora and the State became indistinguishable.
We muddied the waters of our own understanding of what antisemitism was. We fought with each other, to define it, and to show where our loyalties lay. People couldn’t trust us to say what was happening. Now they absorb hateful propaganda that says we are doing all this to ourselves.
We chose bad allies to bring down people who weren’t real enemies. At the time, I expressed my fear that because of all this, people would blame the Jews for Britain’s problems.
‘Of course they wouldn’t,’ a friend assured me. ‘That would be antisemitic.’
Now, we attend rallies addressed by Nigel Farage. It is the last gasp of a failed effort to find security in race, the state, and the establishment: the very things that are making us unsafe.
The Progressive Jewish answer was always supposed to be different. We would, instead, find safety in solidarity. Our best defence is our neighbours. True security is in the positive relationships we build across other faiths, with all the oppressed communities of the world.
Where are our allies now?
I suppose we may never know whether our way would have worked.
Jeremiah told the Israelites, he told them it would happen. “Do not ally with one power,” he warned, “or another one will destroy you. And then your allies will destroy you too.”
“Do not seek surety in militaries and empires. You can only count on God.”
And then God will abandon you, too.
After the Shoah, Progressive Jews rejected the cruelty of Orthodox theologies that insisted we only had ourselves to blame. We were the victims of unjust systems, who only had bad choices in a world stacked against us.
What a great promise the worker’s revolution had been! The proletariat would shake off the chains of capitalism and all would finally be free. And yet, in every country where Jews lived under communism, they were so far from free.
The Bund: the Jewish worker’s movement; the Yiddish pamphleteers; the revolutionary singers. They would save us!
I think, now, that we romanticised them so much because they were all dead. They couldn’t make mistakes or show their weaknesses or try out their ideas and see them fail. They are all dead. All of them. The dead cannot save us.
Maybe some day, we will be the subjects of nostalgia too: the last Jews crazy enough to have faith in the prophets.
And the tolerance of liberal democracy, what of it? Didn’t it offer the very first promise under Napoleon’s tricolor that Jews might have freedom?
The safest places are safe until they are not.
I think of my great grandmother who left Lima for Berlin at the start of the 20th Century. How confident she must have been that she was heading to the safest haven on earth. I don’t need to tell you what happened to her.
I don’t think we have anywhere safe to run this time. Not Israel, even with its Iron Dome and bomb shelters. Not America, even with the hegemon’s promise to be the land of the free. I cannot imagine escaping to anywhere.
And do not pretend to me that there is any virtue in the Orthodox fantasy of good wives helping their little husbands do mitzvot while they all pretend the world is unchanging and grow ever more sadistic with it. You cannot pray your way out of reality, or study your way out of people’s dignity.
Every option available to the Jews failed miserably. Zangwill imagined that Salonika would be a great centre of Jewish life as part of an international community. The Nazis had a near complete kill-rate there.
After the Shoah, we had to find hope somewhere else.
Israel may have been a mistake, but it was the only mistake the Jews had left to make. Zionism was the only dead end the Jews hadn’t yet gone down. And, after all that, sadly, it will not bring us safety in the end either.
Why would the Palestinians give up their land and abandon their homes without a fight? How could we expect the Muslims to tolerate Jews controlling Jerusalem? There was no way any of it could survive without subjugating the Arabs and contorting the Jews until neither were recognisable.
The Jewish Left said that the Israelis and Palestinians would either all live together or all die together. I fear the choice has been made for them in board rooms they have not entered.
If I could see into the abyss as clearly as Cassandra did, I would wager that, in less than a hundred years, Jerusalem will be a desert wasteland, where every few weeks a new man will declare himself Pope, Emperor, Caliph, or Mashiach. The only thing we can’t yet imagine is what awful weapons they will have.
The only option still not explored is the prophets’ dream of lions lying down with lambs and justice flowing like an ever-flowing stream. It hasn’t happened yet.
I need you to know that I still believe in it. Even if nobody else does really, I still believe.
I just don’t think it will happen in my lifetime. It may never happen at all.
When Progressive Judaism was born, we renounced all claim to Israel. ‘Berlin will be our Jerusalem,’ promised Mendelssohn, as he cajoled us out of the ghetto. The enlightened democracies will be our Zion.
Berlin was Jerusalem, for a while. And then it was a graveyard for a generation of my family.
I’m not sleeping well. I feel like a balding man, clutching his bible, watching his city burn.
With such pride we said that I was the first person in my family to be born in the same country as his father. England was our home.
England is our home. Jewish life here is beautiful and vibrant. If they could only see how our children run around at house parties; how we spend weeks immersed in study; how our musicians play the house down; how our theatremakers make us laugh our guts out. How we bless our babies, our bnei mitzvah, our teens, our weddings, our anniversaries, our dead; how we pray with all our soul and might.
A quarter of Britons say it would make no difference if we disappeared tomorrow.
England has been our Jerusalem too. I do not know what it will become.
Maybe it isn’t too late.
The future is unwritten. That is a threat, not a promise.
Have you ever done something wrong, completely accidentally, with all the best intentions, and, feeling ashamed and repentant, thought to yourself: “that’s it, I better go kill a pigeon.”
Of course you haven’t. Because as an astute reader of Torah knows, if you have committed a sin, you need to sacrifice at least two pigeons. A goat for serious misbehaviour. A bull, if you really messed up.
This week, we enter the Book of Leviticus, an impressive catalogue of sins and sacrifices. This third book in the Torah cycle, called in Hebrew Vayikra, acts as a directory for priests.
Here, you can match up any misdeed or lifecycle event with the appropriate sacrificial animal, and it comes with a handy recipe book for how to make the meat smell nice enough that God forgives you.
(Bit of oil… bit of incense… bake for three days in a smoke oven…)
We leave behind the great moral myths of Genesis. We leave behind the inspiring liberatory narrative of Exodus. And this, too, is where we leave behind Orthodox Judaism.
If you are an Orthodox Jew, the only problem you can see with killing a pigeon to atone for your mistakes is that you don’t have a Temple to do it in.
In the Koren Sacks Siddur, the Orthodox daily prayer book, you will find petitions to be recited every day that God rebuilds the Temple in Jerusalem, brings back the hereditary priesthood, and restores the sacrificial cult.
Finally, if I make an accidental mistake, I will be able to fulfil the Torah’s command that I should splatter a bull’s blood and entrails all over a table.
Frankly, I don’t know how our friends further up the Thames have managed to go so long without enacting this sacred duty.
At its best, the rebuilt Temple of Orthodox Judaism involves some kind of mystical descent of a palace from the clouds at the end of time. At its worst, there are Jews currently hoping to blow up the Al Aqsa Mosque on the Temple Mount and replace it with a gaudy pillared Roman-style shrine.
I’m not going to get into the geopolitics of why that would be a terrible idea. My area is theology, and I can tell you now, that from a religious, moral, spiritual, and ethical perspective, bringing back any kind of Temple would be a terrible idea.
Even as a metaphor, the yearning for Temple Judaism is an abrogation of responsibility, a refusal to engage in the real world, and a fantasy that blood can avenge wrongdoing. We cannot tolerate this idea on any level, whether real or abstract.
It is hard to overstate what a fundamental difference this is between Progressive and Orthodox Judaism. Opposition to rebuilding the Temple is central to Progressive theology.
In 1885, American Jews came together at the Rodef Shalom Synagogue in Pennsylvania and signed up to their foundational document: the Pittsburgh Platform. This decree has influenced how Progressive Jews see our religion ever since.
In it, they declare: “we expect no sacrificial worship under the sons of Aaron.” From the outset, we have believed that the synagogue has permanently replaced the Temple.
The author of the Pittsburgh Platform was an inspiring rabbi, named Kaufmann Kohler. Born in Germany, he became America’s preeminent Reform scholar. If you’ve ever dipped into the Jewish Encyclopedia, you’ve probably read something written by him.
Kohler wrote an introduction to Jewish theology that dealt thoroughly with how we Progressive Jews should understand these Temple texts. They were, for their time, a tool to help Jews gain moral understanding. The rituals and sacrifices showed us how to take responsibility for our thoughts, and even our conduct.
But, over time, we outgrew pigeon slaughter. We moved on to the world of rules and structures created by the early rabbis. And now, in our modern age, we are still moving forwards: so that we will do the right thing without being bound by old laws.
That’s what the progress in Progressive Judaism means: progressing from the age of slaughter through the age of laws towards the age of morals.
It’s not that we should discard the laws, or even the stories of slaughter. We should be like students who learn more through our schooling- at each stage, we retain what we learnt earlier, but we refine it, and we realise that some of our earlier ideas were too simplistic. Wanting to rebuild the Temple is like wanting to go back to the crayons of nursery school.
Throughout the moral education of humanity, we received hints that this was where we were going all along. In the Book of Proverbs, written when cattle murder was the normal way of dealing with guilt, it says: “To do what is right and just is more desired by the Eternal One than sacrifice.”
Throughout the books of the prophets we are repeatedly assured that God is far more interested in our moral conduct than in how much fat we can burn off the bones of a lamb.
Centuries later, when the early rabbis were busy codifying all their laws, the midrash explained why the Torah would say this. Sacrifices could only happen in the Temple, but you can do good deeds anywhere. Sacrifices can only atone for mistakes, but with good deeds you can repent for what you did wrong on purpose. Sacrifices only last a short while, but righteousness can endure forever.
At every stage of its development, says Rabbi Kohler, we Jews were a priestly people. Even in the days of animal sacrifice, we were always trying to demonstrate how to live with knowledge of God and concern for morality.
So, says Kohler, our mission on earth is to constantly be a beacon of moral behaviour. If we forfeit that, even for a moment, we will cease to be worthy of being called God’s people.
The idea of rebuilding a Temple isn’t just a dead end: it is a reversal of history. It takes us backwards from reason to superstition. It is the most retrograde step from our understanding of animal suffering to treating God’s creatures as subjects for abuse. It is abhorrent.
And I think most people know that. I honestly believe that, if we asked the vast majority of our friends and family who attend United or Federation synagogues if they think we would be better off with a cult of butchery based in Jerusalem, they would be repulsed by the concept.
In that case, they do not believe in Orthodox Judaism. Mazel tov, they’re Progressives already! Come through our doors, come celebrate with us, come pray with us!
You can leave your fantasies of pigeon massacres at the door. Come and be God’s priestly people.
This sermon will be addressed to two girls who are having baby blessings at Kingston Liberal Synagogue. Their names are redacted from this online version.
Girls, welcome to your synagogue.
I will address this sermon to you, but you will not remember it, and that’s OK, because I am really speaking to all Jewish children when I give this address. And you should know that all adults, no matter how big they get, never stop being children. So I am speaking to you, but really I am speaking to everybody gathered here today.
My message for you, girls, and for all Jews is: learn to be like a spider.
You see, from the moment a spider is born, she already carries everything inside herself to make a home. The silk with which she will construct her web is built into her body. Without ever learning from a parent or attending a school, the spider already knows how to build her home, wherever she goes.
In this way, the spider is the perfect Jew. Jews, wherever we are, carry in us all we need to make our home. Our home can be woven absolutely anywhere. Whether in a desert, an ocean, or an Arctic tundra, Jews will always find ways of creating our sacred spaces.
Our home is not made of silk, like a spider’s. Our home is made of the bonds we build with each other. Between every community member, there is an invisible thread. If you look around this room and squint in exactly the right light, you will see how one thread connects to each other, and every thread interlocks somewhere. That is the web of our community.
Our home is also made of rituals. In Hebrew, the word for a tractate of Talmud is masechet. The masechet is the page of our religious texts that tells us how to mark every moment and celebrate every festival. Do you know what masechet also means, dear girls? It means a weaving; a web.
Because our home is made of rituals, you can find yourself anywhere in the world, and if somebody starts a prayer, or lights a candle, or cooks a food, you will realise that you are suddenly back in your Jewish home.
Our home is made of stories. Yes, we sew together patchworks from ancient traditions and family tales and our life experiences and all of it comes together in this great big web, so that Jews are all brought together by these stories.
Now, some religious knowledge may be innate. Girls, there is a story that before a baby is born, her soul has already been to the Garden of Eden and heard the revelation at Mount Sinai. Perhaps you are sitting there, knowing far more about the secrets of the universe than any of us.
But the truth is, we are not like spiders. We can’t just weave the Jewish home from the moment we are born. We need to learn how to do it. We need teachers and elders who have learned to build the web from the generations before them. The thread we spin with comes from a yarn thousands of years old, and you need people who will pass on the tools to you.
That’s why, here, in your synagogue, you will be able to come to Kinderlach when you are small, and join Beiteinu as you grow, and come to many family services, and go on adventures with your youth movement. All of this exists to help you learn how to make your web, so that it is strong and beautiful and unique, like you.
Children, a moment ago, you came and were held underneath the tallit to receive a blessing. We call the tallit a “sukkah” – a tent, a tabernacle. It represents the Jewish home. “Sukkah” has the same root in Hebrew as “masechet” – the weaving we mentioned earlier. You see, the Jewish home is a portable prayer shawl, made by people skilled with textiles, and we can pull it out at any moment.
In the Torah portion we read today, on this day of your Simchat Bat, God tells us how to build a mishkan – a sacred place where God can live. I’ll give you one guess what it’s made of.
The tabernacle where God lives is made of wool and cloth and thread and yarn. Oh, it comes in so many colours! Blues and purples and crimsons all finely interlocking on a great stretched canvas made of animal hides.
That is where God lived with the Jews for the years we wandered in the desert. After slavery, the Jews had to learn how to be truly free. We needed to be independent of the great demands of Egyptian slaveowners and even the comforts of their homes. We needed to know how to live transiently.
Yes, we needed to learn to be more like spiders. We needed to build a home wherever we went.
And you, dear girls, need to learn to make a home too.
Girls, I have been to your house, and I know how lovely it is. Somehow your dads manage to keep it such a calm and clean place at all times. I don’t know how they do it. I hope they can manage some semblance of the same order when you both start crawling.
But even if you ransack the living room, and draw all over the walls, and leave your toys strewn across the stairs, they will still love you, and it will still be your home. You may move many times, or you may stay in one place, but your home will be the people you come back to. It will be the stories you tell, and the songs you sing, and the rituals you make up. Home will be your own private language that only makes sense between you.
You come today into this synagogue, and know that it will be your home. Around you, you have your whole community, who have come here to show that they will love and support you. They will teach you how to weave webs, and you will soon start wrapping your own silky strands into the patchwork of this community.
When I welcome you to your synagogue, I am not talking about the building. That’s not our home – it’s just the frame we use to make it in.
Our home is the web we weave together – the invisible threads that connect everyone in this community.
We are like the ancient Israelites who carried their home through the desert.
We are like the spiders who carry their homes in their bodies.
We build our home through connection and song and story.
One of the loveliest parts of synagogue life, which many of you will have experienced here, is getting to teach our religion to visiting schools. It’s such a joy to pull out things we normally leave aside, and point to things we often take for granted.
By teaching others about our ritual objects, things that are familiar become foreign. We have to reconsider what they are, and why we have them.
Take, for example, the tallit. Of course, these prayer shawls have existed in some form since biblical times. But, showing them to non-Jewish children, we need to come up with an explanation for why we continue to use them here and now.
I tell the school kids: these four corners remind me that God is everywhere, and the knots on them tell me all of the good deeds I can do in my life.
I do, indeed, feel that way when I wrap myself in the tzitzit. I feel enveloped by God’s mantle. I see the strings and think of all the mitzvot- not, in the Orthodox sense of listing out food rules, but of all that God has asked me to do in this world.
It’s nice to have a visible reminder of God’s presence.
That’s just what Jacob gets in this week’s Torah portion. Jacob lies down while travelling on a certain mountain and has the profound dream of a ladder ascending to heaven, with angels going up and down.
In his dream, the Eternal One appears to promise Jacob many descendants, spreading out like dust across the desert, and that God will forever accompany Jacob on his travels.
When he awakes, Jacob exclaims: “Wow, God is in this place and I did not know it!”
How could Jacob not realise that God was on that mountain? Surely he already knows that God is everywhere?
Perhaps Jacob did not realise already that God is everywhere. For some commentators, this is the beginning of Jacob’s prophecy. Only now does he really understand who God is and that this God is with him.
There is a deeper meaning in the language, too. Before the revelation, God is called Elohim. For the ancients, Elohim was universal- the God that permeates all places and things.
Then, in the dream, God is announced by the ineffable Name, Hashem, which we often render as Adonai. This name of God, in Torah, is specific. It is the personal God, who communicates directly with human beings.
When Jacob awakes, he says: “Behold, Hashem is in this place, and I did not know it.”
Jacob knew that God in general was there, because God is generally everywhere, but only at this moment does Jacob realise that the personal God who cares about him is also present.
Now we can understand why God says to Jacob: “I will not leave you until I have done with you what I promised.” God is helping Jacob understand that he is never truly alone. Not only is the world full of God, but so is Jacob’s own life.
In fact, in the moment before Jacob falls asleep, a miracle happens that is so subtle it can’t be noticed until after he wakes up.
When Jacob lays down his head, the Torah says there are many stones in the place, and he takes one of them as a pillow. When he wakes up, there is only one under his head.
Our Talmud says that this is a divine act. According to Rabbi Yitzḥak, all the stones on the mountain argued with each other about who would lie under Jacob’s head. Unable to decide, they merged together into a single rock. That rock, in turn, became an altar to God.
This is a wonderful view of the world, where God is not only in all places and with human beings personally, but acts in every part of nature. Even stones are agents of miracles and servants of God.
If we take seriously this idea that God is everywhere and personally connected with all that exists, there are real consequences for our lives. It means that everything is sacred. It suggests that we need to treat this world as an arena for revealing divinity.
For Progressive Jews, this is one way we might think of commandments. Rather than just a list of dos and don’ts, they’re an attitude towards reality. They see everything as an opportunity to do good, and to make the world better. We are blessed with the chance to show how God is everywhere, including in our own actions.
The same section of the Talmud says that this is why God loves humanity so much. Angels can only praise God when they are told to. Rocks can only move by miracle. But we, endowed with freedom and reason, can perform miracles and make things sacred whenever we want.
That’s what I see when I look at the tzitzit of my tallit. That God is in every place and that every moment is a chance to do right.
You don’t need to wear a tallit to do that. This is my suggestion to you for this week. Try and shift, ever so slightly, how you see the world.
Look around, for a moment, and imagine that everything permeates God’s presence. See God in the bricks of your home and the slabs of the street. At some point this week, try to picture the space where you are as a massive canvas that you can paint with good deeds.
Let us all try to be like Jacob and say: “Wow, God was here, and I did not even know it.”
Today, you get a million pounds. But the catch is, tomorrow you die.
Any takers?
I didn’t think so.
You value living more than you value money.
In fact, when you put death into the equation, you realise how much living matters to you. It matters more than any amount of wealth or status you could accrue.
Knowing we will die helps us understand what we value from life.
In many ways, Yom Kippur is a death rehearsal.
We act out today as if these were the last moments we would be alive.
Like the dying, we refrain from food and water.
We turn up in modest clothes, without jewellery. Some wear white, the colour of the funeral shroud. Some wear kittels, the gowns in which we will be buried. Some wear tallits all day, from evening to evening – a unique point in the year when we do so – just as the dead are traditionally buried wearing their tallits.
Over the course of this fast, we repeatedly recite vidui, the prayer of deathbed confession. We say psalms and chant petitions that are associated with death and funerals.
All of this serves as a ritual memento mori: a reminder that we will die.
Then, as we approach the end, we erupt into songs. We joyfully recite the neilah prayers. For many of us, there is a great rush of relief and joy as we realise we have made it through this marathon day.
Yes, today is a reminder of our death, and it is one that affirms life.
On this day, our Torah instructs us: “choose life.” Only by recognising that death is inevitable can we do so.
By really considering the finite amount of time we have on this earth, we are able to celebrate the days we have and live them to the fullest.
So much of modern Western society shies away from death.
For previous generations, death was a sacred process undertaken among family and community.
Today, it is sanitised: dealt with in hospitals and hospices by qualified experts.
There are great advantages to this. The professionalisation of death means that the sick can receive high quality care and pain relief right up to the last moments of their life. It takes a great deal of pressure off of family and friends, because the care for the dying does indeed require constant work.
But one downside to our compartmentalisation of death is that it means it is kept out of sight and taboo.
When we do have to face death, it is often a shock, and can cause great trauma to living loved ones. Intellectually, all of us know we are mortal, but facing death as a lived and embodied experience can feel like a real rupture.
Having the Yom Kippur experience – which draws our attention to our mortality and makes us reflect on the quality of our lives – can be a powerful way to help us face death. In these rituals and fasts, we can prepare for our mortality.
This real confrontation with death isn’t morbid. It’s a direction to truly embrace life.
Knowing we will die helps us consider what we want to do with life.
In Progressive Judaism, we have a tendency to downplay some of the more explicit symbolism of death and mortality in our services. It is there in the machzor – in our silent confessions, themed readings, and traditional prayers. But our services often tiptoe over death’s undercurrents in the prayers.
This year, I have tried to reintroduce some of those themes to the service.
Last night, at Kol Nidrei, we joined the rest of the Jewish world in holding the scrolls out of the ark, leaving it bare. The great American Reform liturgist, Rabbi Larry Hoffman, points out that the open ark is supposed to evoke a coffin. We stare into the empty space, which usually includes our Book of Life, and lay witness to our own tomb.
This morning, during shacharit prayers, we reintroduced the prayer “who by fire,” a traditional part of Unetaneh Tokef, which recounts the many ways in which a person might die. It is painful to consider life’s fragility, and all the vulnerabilities we face in life.
But, by facing up to the possibility we will die, we get better at deciding how we will live.
We realise that we value life, and we take stock of what it is we love about it.
Marie de Hennezel is a French therapist focused on end-of-life care. In the early 90s, she was among the first staffers at a palliative care unit for people dying of HIV/AIDS. At this time, there was no cure – the deaths of HIV patients often involved rapid deterioration and great suffering.
In 1995, de Hennezel wrote up her experiences of accompanying the dying into a memoir, entitled Intimate Death: How the Dying Teach Us to Live. The book even carried a foreword by French president Francois Mitterand.
She recounts stories of individual patients, as well as their carers, doctors, and nurses. In each vignette, she tenderly lays out how important it is to be with the dying.
From her support, the patients often learn to live through challenging ordeals. Those who feel like giving up or who contemplate suicide decide that they will indeed live until their last moments on earth. By helping them face their death, the patients gain the strength to embrace their life.
This work, it seems, also transforms the carer. De Hennezel writes that she has learnt so much about living from the dying.
She writes poignantly:
Life has taught me three things: The first is that I cannot escape my own death or the deaths of the people I love.
The second is that no human being can be reduced to what we see, or what we think we see. Any person is infinitely larger and deeper than our narrow judgments can discern.
And third: one can never be considered to have uttered the final word on anything, is always developing, always has the power of self-fulfilment, and a capacity through all the crises and trials of life.
Let us take this as our message from Yom Kippur today.
Our lives are not over. We can affirm them. We can do so much with them.
And, though we do not always realise it, we love our lives more than any amount of wealth or status.
By facing up to the fact that we will die, we can live the days we have to the fullest.
Gmar chatimah tovah – may you be inscribed in the Book of Life for good.
