PARSHAT HASHAVUA (PORTION OF THE WEEK)

The Fourth of July, the Torah, and the Presidency

The Fourth of July is a holy day in the liturgical calendar of the American people, and a time of memory and hope for many people in many nations - not for American national reasons, but because it recalls a great modern document and action on behalf of human rights and the calling to account of an unaccountable, irresponsible ruler.

In Jewish custom, special Torah readings and Prophetic passages are set aside to be read and discussed on the Jewish festivals. In the customs of the movement for Jewish renewal, beginning with havurah (fellowship) retreats in the mid-1970s and continuing in the Kallot (gatherings) sponsored every other summer by ALEPH: Alliance for Jewish Renewal, it has become a joyful custom to honor this festival in a special way:

Initiated by The Shalom Center; endorsed by Rabbis Steve Gutow, David Saperstein, & Nina Beth Cardin; by Nancy Ratzan, Nigel Savage, Richard Schwartz, Ellen Bernstein, Rabbi Peter Knobel, Jo Ellen Green Kaiser, Rabbi Michael Lerner, and many others. (See list below.)

Says an old Southern Black song: "God gave Noah the Rainbow Sign; No more water, the fire next time." In our generation, the Flood of Fire has come upon us in the climate crisis of global scorching and rising of the seas. We ourselves -- all of us -- must build the Ark to save humanity and all endangered life-forms. The Rainbow Sign calls us to this work of transformation.

By Rabbi Arthur Waskow

In the biblical traditions of the people Israel, there seem to be two strands of thought regarding shabbat—rest from work—in the sense not only of the seventh, day, but also of social repose and renewal in the seventh month and the seventh year. One of these strands sees shabbat as a reflection and expression of cosmic rhythms of time embedded in creation. The other sees shabbat as an affirmation of human freedom, justice, and equality. The biblical tradition regards these strands not as contradictory but as intertwined; indeed, the second is probably a midrash on the first, which arose in a period of Israelite history when social conflict between the rich and poor was intense and the desire to see shabbat as an affirmation of social justice was strong.

By Rabbi Arthur Waskow

How are we to respond to a recent report by the Pew Forum on Religion & Public Life that the more often Americans go to church, the more likely they are to support the torture of alleged terrorists?

According to Pew, 54% of Americans who attend church services at least once a week said the use of torture against suspected terrorists is “often” or “sometimes” justified. Only 42% of people who “seldom or never” go to services agreed.

The study did not include synagogue-attending Jews or Muslims, Hispanic Catholics, or Black Protestants (all of whom might be expected, out of the historical life-experience of their groups with being tortured, to oppose it more vigorously).

by Arthur Waskow

[This article is extracted from Rabbi Waskow's remarks to a Peace Gathering of Christians convoked in January 2009 by the Historic Peace Churches (Quakers, Mennonites, and Brethren), which also invited a small number of Jews and Muslims to act as participant-observers and commentators. This transcript of his talk is appearing in the Friends Journal. Copyright © 2009 by Arthur Waskow.]

I begin with a renewed version of the blessing traditionally offered before learning Torah—sharing wisdom—together:

Blessed are You, the Breath of Life, the Inter-breathing Spirit of the universe, who breathes into us the wisdom to know that we become holy by breathing together, by shaping our breath into words, and by shaping our words so that they aim towards wisdom.

[This article, along with Avi Katz' illustration of scorching danger and solar healing, is appearing in the Jerusalem Report as my "word of Torah" concerning the Shabbat of April 4, 2009, just before Passover. For important connections between this article and the Passover and Blessing of the Sun that follows, see the note at the end of this message. – Arthur Waskow]

Jewish tradition assigns the last chapter of the last of the classical prophets – Malachi, who spoke about 2500 years ago -- to be read on the Shabbat just before Passover. Read this year, the passage takes on an uncanny significance for our generation: