Rabbi Michael Ragozin, Congregation Sha'are Shalom, Leesburg, VA
Originally appeared: April 2011 synagogue bulletin
Current month's bulletin available at Current Bulletin
These are “tryin’ times,” as Roberta Flack said in the late 1960s. Maintaining hope in such a situation requires the conviction that, despite the surrounding turbulence, one is on the right path. Within an organization, a disparate group of individuals must unite to navigate through the obstacles. A clear mission, one that is embraced universally or at least by consensus, is necessary.
Who we are and what is our future was the subject of our discussion on Shabbat mornings in February and March. We examined the history of the synagogue, current attitudes among American Jewry, and where the relationship between these two areas might lead us.
The classical sources from the origins of the synagogue through the early middle ages, testify to the changing purposes of the synagogue. Mordecai Kaplan (America, 1952) aptly observes that, “The history of the synagogue… is a striking illustration of the importance of creating new social agencies when new conditions arise that threaten the life of a people or of its religion.” From communing with God to maintaining community to prayer to reading the law to teaching the commandments to housing wayfarers, the synagogue has adapted to meet the needs of its community.
So, what are the needs of and threats to the Jewish people and to Judaism at this moment in Loudoun County and beyond? Recent studies of the American Jewish community indicate four major trends. First, American Jewry today is characterized by personal autonomy. The authority for and expression of one’s Jewishness reside within him or herself. No longer do the majority of America Jews feel the need to answer to community, tradition, or God. Second, synagogue affiliation has continued to decline. It is now below 40 percent of American Jewry. However, the satisfaction and engagement of synagogue members is increasing. Third, the sense of Jewish peoplehood is declining. At the same time, the quest for personal meaning is rising. Finally, engaged younger Jews, under-40 and post-college, want compelling experiences, will float in and out of organized Jewish communal life, are not concerned with Jewish issues of the past 50 years, and are not committed to a denomination.
We talked about history. We discussed sociology. Then, we explored purpose.
We don’t need to reinvent the wheel. The traditional pillars of Judaism are study, worship and ritual life, and kindness to others (torah, avodah, u’gemilut hasadim). The traditional expressions of a synagogue are beit midrash, house of study, beit tefillah, house of prayer, and beit kenesset, house of gathering, e.g. community. Indeed, this is already who we are, simply note the first three tabs on our website: community, worship, and education.
However, the mission of a congregation should go beyond our programs. It should also, perhaps even more importantly, reflect how membership in Congregation Sha’are Shalom will positively impact one’s life. Again Mordecai Kaplan (1952) captured this when he wrote, “the primary purpose of congregation organizations …should be social togetherness.” Applying this line of thinking to our community today, what would be our overarching or primary purpose? Would it be 1) creating relationships and building community, 2) finding personal meaning, growing spiritually, and serving God, 3) expressing and nourishing one’s Jewish identity, 4) something else altogether, or 5) a combination of these?
Rounding out our consideration of mission, we should consider four additional questions, among others. First, what is our responsibility to our Jewish brethren who retain a sense of Jewishness, but choose not to affiliate with a synagogue? Second, is our inclusiveness towards interfaith households, gays and lesbians, non-religious Jews and others, who have felt rejected by Judaism or by a prior Jewish community, part of our core mission? Third, given that many of us have a strong Jewish identity, but do not come from a traditional household, are we responsible for reclaiming aspects of our tradition, such as Hebrew and practices such as lighting Shabbat candles. Fourth, what is our connection, as a congregation, to Israel?
There is much uncertainty in our world. The name of our congregation is Sha’are Shalom which translates as Gates of Peace. In Hebrew, shalom (peace) is related to sheleimut (wholeness). Our name suggests that our house, our community, be a gateway to peace and wholeness.
For us to fulfill the destiny of our name, we need a clear, well-publicized, and widely embraced purpose. This can galvanize our sense of hopefulness in these tryin’ times. Please join me in this important project. Please share your thoughts.
Hag kasher v’sameach (may you have a kosher and joyous Passover),
Rabbi Michael Ragozin
Thursday, March 17, 2011
Tuesday, June 30, 2009
Report Card
Report Card
Rabbi Michael Ragozin, Congregation Sha'are Shalom, Leesburg, VA
Originally appeared: July 2009 synagogue bulletin
Current month's bulletin available at Current Bulletin
June is a month for assessment. Students receive their final grades. Many businesses and organizations calculate their annual financial statements. Moreover, exactly a year has passed since I moved to Loudoun County and became our community’s first full-time rabbi. So, it is time to ask: How is Congregation Sha’are Shalom doing at meeting the needs of our members? Or, according to Modecai Kaplan’s definition of religion, we can ask ourselves: How has participation in Sha’are Shalom helped clarify the purposes and values of human existence, provided opportunities for wrestling with God, and maintained the vitality of home, synagogue, and community rituals?
In my eyes Congregation Sha’are Shalom is an amazing, thriving Jewish community in the heart of Loudoun County. Yes, some accuse me of being terminally positive. Nevertheless, I believe that our success stems from our striving for excellence in four traditional areas of Jewish life.
1. If there is no sustenance, there is no Torah. (Avot 3:21) Although membership numbers do not tell anything directly about the quality of our shul, without everone’s support, we simply could not operate. Over the past year, 26 new households have blessed Sha’are Shalom with their participation in our synagogue community. We are now 145 households strong. Yasher koach (well done) to Sha’are Shalom for welcoming so many newcomers!
2. When ten people pray together, the Shechinah (Divine Presence) is with them. (Berachot 6a) Since I became Sha’are Shalom’s rabbi on July 1, 2008, we have had a minyan (10 Jewish adults) at every Shabbat and holiday morning service. We even initiated a Sunday morning prayer service, which among other things offers another chance for mourners to recite kaddish. Our committment to regular communal prayer affirms the central role that services play in Jewish life and building community.
3. Make a fixed time for Torah study. (Avot 1:15) Hundreds of people (our children are people, too) have chosen to study throughout the year. Classes have included weekly Torah study, parenting, Hebrew, history, theology, ethics, holidays and more. People are beginning to make requests for next year and constructive criticism has been appreciated. Each year we will strengthen our opportunities for learning.
4. Everyone is in need of loving-kindness. (Ger. R. 60:2) Our community shows deep concern for each other and the world. Our religious school students through their annual tzedakah project have purchased farm animals for needy villagers. Meals are delivered to households when someone is hospitalized. We visit the sick. We provide a monthly “night out” for mentally challenged adults. Through these and other acts of kindness (hesed) we bring healing (tikkun) to the world.
Many individuals have made unique contribituions to our success in each of these areas. Yasher koach! We are grateful for your contribution.
A few months shy of my 30th birthday I decided to become a rabbi, because the Judaism that I experienced while studying at Pardes in Jerusalem was vibrant and joyful, engaging and meaningful. I discovered that our tradition could infuse my being with a sacred core of meaning that would carry me through life. I felt a responsibility to bring this beautiful expression of Judaism to America. At Sha’are Shalom I do not have to bring it. Rather, I am joining the hundreds of individuals and households who for years have striven to make us a synagogue of excellence. I am honored to be the rabbi of Congregation Sha’are Shalom and make my unique contribution, so that together we can thrive Jewishly.
Please share your comments.
Peace and blessings,
Rabbi Michael
Rabbi Michael Ragozin, Congregation Sha'are Shalom, Leesburg, VA
Originally appeared: July 2009 synagogue bulletin
Current month's bulletin available at Current Bulletin
June is a month for assessment. Students receive their final grades. Many businesses and organizations calculate their annual financial statements. Moreover, exactly a year has passed since I moved to Loudoun County and became our community’s first full-time rabbi. So, it is time to ask: How is Congregation Sha’are Shalom doing at meeting the needs of our members? Or, according to Modecai Kaplan’s definition of religion, we can ask ourselves: How has participation in Sha’are Shalom helped clarify the purposes and values of human existence, provided opportunities for wrestling with God, and maintained the vitality of home, synagogue, and community rituals?
In my eyes Congregation Sha’are Shalom is an amazing, thriving Jewish community in the heart of Loudoun County. Yes, some accuse me of being terminally positive. Nevertheless, I believe that our success stems from our striving for excellence in four traditional areas of Jewish life.
1. If there is no sustenance, there is no Torah. (Avot 3:21) Although membership numbers do not tell anything directly about the quality of our shul, without everone’s support, we simply could not operate. Over the past year, 26 new households have blessed Sha’are Shalom with their participation in our synagogue community. We are now 145 households strong. Yasher koach (well done) to Sha’are Shalom for welcoming so many newcomers!
2. When ten people pray together, the Shechinah (Divine Presence) is with them. (Berachot 6a) Since I became Sha’are Shalom’s rabbi on July 1, 2008, we have had a minyan (10 Jewish adults) at every Shabbat and holiday morning service. We even initiated a Sunday morning prayer service, which among other things offers another chance for mourners to recite kaddish. Our committment to regular communal prayer affirms the central role that services play in Jewish life and building community.
3. Make a fixed time for Torah study. (Avot 1:15) Hundreds of people (our children are people, too) have chosen to study throughout the year. Classes have included weekly Torah study, parenting, Hebrew, history, theology, ethics, holidays and more. People are beginning to make requests for next year and constructive criticism has been appreciated. Each year we will strengthen our opportunities for learning.
4. Everyone is in need of loving-kindness. (Ger. R. 60:2) Our community shows deep concern for each other and the world. Our religious school students through their annual tzedakah project have purchased farm animals for needy villagers. Meals are delivered to households when someone is hospitalized. We visit the sick. We provide a monthly “night out” for mentally challenged adults. Through these and other acts of kindness (hesed) we bring healing (tikkun) to the world.
Many individuals have made unique contribituions to our success in each of these areas. Yasher koach! We are grateful for your contribution.
A few months shy of my 30th birthday I decided to become a rabbi, because the Judaism that I experienced while studying at Pardes in Jerusalem was vibrant and joyful, engaging and meaningful. I discovered that our tradition could infuse my being with a sacred core of meaning that would carry me through life. I felt a responsibility to bring this beautiful expression of Judaism to America. At Sha’are Shalom I do not have to bring it. Rather, I am joining the hundreds of individuals and households who for years have striven to make us a synagogue of excellence. I am honored to be the rabbi of Congregation Sha’are Shalom and make my unique contribution, so that together we can thrive Jewishly.
Please share your comments.
Peace and blessings,
Rabbi Michael
Thursday, May 28, 2009
Thrive Jewishly
Thrive Jewishly
Rabbi Michael Ragozin, Congregation Sha'are Shalom, Leesburg, VA
Originally appeared: June 2009 synagogue bulletin
Current month's bulletin available at Current Bulletin
What is the Sha’are Shalom “elevator speech”? In other words, in thirty seconds how would you describe our community to someone who is inquiring about our shul?
The classic formulation of a synagogue’s mission is found in the words of Simon the Just (4th - 3rd century BCE). “He used to say, ‘On three things the world stands: on Torah, on Worship, and on Deeds of Kindness.’” (Avot 1:2) Thus, a synagogue becomes a place for: a) study and fulfillment of Torah, b) prayer and ceremonial practices, and c) a beacon of morality and ethics that inspire us to treat all people with dignity and create a more just world.
Sha’are Shalom’s core values resemble Simon the Just’s formulation. Though not expressed explicitly, the collage of topics on our website’s homepage subtly expresses our values: welcoming interfaith families (community for all), Shabbat services (Worship), and adult education (Torah). The challenge is to articulate this in a compelling way. Here’s my elevator speech.
Sha’are Shalom welcomes all Jews, particularly interfaith families and Jews by choice, who seek Jewish community, a connection with Judaism, or a place to raise a Jewish family. For some, simply finding a warm, accepting community in Loudoun County satisfies their Jewish yearnings. For those eager to embark on or continue their Jewish journey, Sha’are Shalom empowers its members to thrive Jewishly. We offer three paths so that each individual can find their portion in our tradition.
• The path of Torah: classes, discussions, a religious school, and a preschool. By understanding our sacred texts in their historical and social context, we seek not only learn from, but also to commence a dialogue with the teachings of our tradition that have been passed from generation to generation.
• The path of Worship: through ceremonial practices such as prayer, Shabbat, and Kashrut, we enter into relationship with the Holy and Blessed One.
• The path of Deeds of Kindness: Sha’are Shalom promotes treating all people and our environment with dignity and justice. We feed the hungry, visit the sick, provide a minyan for mourners to recite Kaddish, maintain a garden, and shun gossip.
Anchoring ourselves within Jewish tradition, we affirm that the Jewish way infuses our 21st century lives with meaning and joy, encourages strong families and community, and inspires us spiritually, intellectually, and to strive for a more just world. Come join us and let’s thrive Jewishly, together.
Rabbi Michael Ragozin, Congregation Sha'are Shalom, Leesburg, VA
Originally appeared: June 2009 synagogue bulletin
Current month's bulletin available at Current Bulletin
What is the Sha’are Shalom “elevator speech”? In other words, in thirty seconds how would you describe our community to someone who is inquiring about our shul?
The classic formulation of a synagogue’s mission is found in the words of Simon the Just (4th - 3rd century BCE). “He used to say, ‘On three things the world stands: on Torah, on Worship, and on Deeds of Kindness.’” (Avot 1:2) Thus, a synagogue becomes a place for: a) study and fulfillment of Torah, b) prayer and ceremonial practices, and c) a beacon of morality and ethics that inspire us to treat all people with dignity and create a more just world.
Sha’are Shalom’s core values resemble Simon the Just’s formulation. Though not expressed explicitly, the collage of topics on our website’s homepage subtly expresses our values: welcoming interfaith families (community for all), Shabbat services (Worship), and adult education (Torah). The challenge is to articulate this in a compelling way. Here’s my elevator speech.
Sha’are Shalom welcomes all Jews, particularly interfaith families and Jews by choice, who seek Jewish community, a connection with Judaism, or a place to raise a Jewish family. For some, simply finding a warm, accepting community in Loudoun County satisfies their Jewish yearnings. For those eager to embark on or continue their Jewish journey, Sha’are Shalom empowers its members to thrive Jewishly. We offer three paths so that each individual can find their portion in our tradition.
• The path of Torah: classes, discussions, a religious school, and a preschool. By understanding our sacred texts in their historical and social context, we seek not only learn from, but also to commence a dialogue with the teachings of our tradition that have been passed from generation to generation.
• The path of Worship: through ceremonial practices such as prayer, Shabbat, and Kashrut, we enter into relationship with the Holy and Blessed One.
• The path of Deeds of Kindness: Sha’are Shalom promotes treating all people and our environment with dignity and justice. We feed the hungry, visit the sick, provide a minyan for mourners to recite Kaddish, maintain a garden, and shun gossip.
Anchoring ourselves within Jewish tradition, we affirm that the Jewish way infuses our 21st century lives with meaning and joy, encourages strong families and community, and inspires us spiritually, intellectually, and to strive for a more just world. Come join us and let’s thrive Jewishly, together.
Monday, March 30, 2009
Is This The Bread of Affliction? Thinking about the Illegal Immigrant
Is This The Bread of Affliction?
Rabbi Michael Ragozin, Congregation Sha'are Shalom, Leesburg, VA
Originally appeared: April 2009 synagogue bulletin
Current month's bulletin available at Current Bulletin
Individuals, geographic regions, and industries will be affected differently by the current economic downturn. One group that may be affected more adversely than others is immigrants, particularly illegal immigrants.
In periods of severe economic decline, populist preachers are prone to scapegoating. For example, during the Great Depression Father Coughlin, whose weekly radio broadcast reached as many as forty-five million listeners, said, “Somebody must be blamed.” He was known for combining “harsh attacks on President Roosevelt as a tool of international Jewish bankers with praise for the fascist leaders Benito Mussolini and Adolph Hitler” (See: History Matters).
The increased likelihood for scapegoating occurs at a moment when our government’s policy towards illegal immigrants is relatively less tolerant. On a federal level, Immigration and Customs Enforcement (ICE) has been increasingly active. Between 2004 and 2008 the number of people taken into custody during workplace raids grew by 644 percent (See: Raids Fact Sheet). Here in Loudoun County, in July 2007 the Board of Supervisors approved a resolution that would limit illegal immigrants' access to county services and penalize employers who hire them.
What does Jewish tradition teach us about the illegal immigrant? The specific status, “illegal immigrant,” is unknown to the Torah. However, the Torah does say the following: “You shall not wrong a stranger or oppress him, for you were strangers in the land of Egypt” (Exodus 22:20).
Who is this “stranger” whom the Torah addresses? Nahum Sarna in his commentary to Exodus (137 – 8) explains: “The Hebrew term ‘ger’ denotes a foreign-born permanent resident whose status was intermediate between that of a native-born citizen (ezrah) and a foreigner temporarily residing outside his community (nokhri). Because he could not fall back upon local family and clan ties, he lacked the social and legal protection that these ordinarily afforded. Being dependent on the goodwill of others, he could easily fall victim to discrimination and exploitation.” The biblical “stranger” resides among the Israelites, but having left his tribe, he has no one to help him and is exposed to exploitation and oppression. Should today’s illegal immigrant be included in the Torah’s definition of a “stranger”?
If so, what are our responsibilities to the “stranger”? The Mekhilta d’Rabbi Yishmael (3rd century, CE) explained the verse from Exodus as follows: ‘You shall not wrong him’ with words (i.e. verbal and emotional abuse), ‘or oppress him’ financially (i.e. defraud him). Does our contemporary treatment of legal and illegal immigrants violate Jewish tradition? For information about immigration raids see the Hebrew Immigrant Aid Society, especially Raids Fact Sheet.
To merit this protected status, the stranger who resided among Israel had certain moral obligations. According to Maimonides, (Mishnah Torah, Laws of Forbidden Relationships, 14:7) this Gentile agreed to observe the Noachide laws: 1) not to worship idols, 2) not to curse God, 3) not to kill, 4) not to steal, 5) not to engage in sexual immorality, 6) not to eat the limb of a living animal, and 7) to establish courts of law to enforce them. Are the traditional obligations of the stranger applicable to today’s illegal immigrant?
Thirty-six times the Torah warns against wronging a stranger (Baba Metzia 59b). How should we treat the illegal immigrant? Perhaps, in the spirit of the Greco-Roman symposium after which the Passover Seder is modeled, this will be the discussion topic at your Seder.
Hag kasher vesame’ah, a joyous and kosher Passover to everyone,
Rabbi Michael
P.S. For those interested in the national Jewish campaign to encourage the new administration and Congress to choose humanitarian immigration reform, check out Progress by Pesach.
Rabbi Michael Ragozin, Congregation Sha'are Shalom, Leesburg, VA
Originally appeared: April 2009 synagogue bulletin
Current month's bulletin available at Current Bulletin
Individuals, geographic regions, and industries will be affected differently by the current economic downturn. One group that may be affected more adversely than others is immigrants, particularly illegal immigrants.
In periods of severe economic decline, populist preachers are prone to scapegoating. For example, during the Great Depression Father Coughlin, whose weekly radio broadcast reached as many as forty-five million listeners, said, “Somebody must be blamed.” He was known for combining “harsh attacks on President Roosevelt as a tool of international Jewish bankers with praise for the fascist leaders Benito Mussolini and Adolph Hitler” (See: History Matters).
The increased likelihood for scapegoating occurs at a moment when our government’s policy towards illegal immigrants is relatively less tolerant. On a federal level, Immigration and Customs Enforcement (ICE) has been increasingly active. Between 2004 and 2008 the number of people taken into custody during workplace raids grew by 644 percent (See: Raids Fact Sheet). Here in Loudoun County, in July 2007 the Board of Supervisors approved a resolution that would limit illegal immigrants' access to county services and penalize employers who hire them.
What does Jewish tradition teach us about the illegal immigrant? The specific status, “illegal immigrant,” is unknown to the Torah. However, the Torah does say the following: “You shall not wrong a stranger or oppress him, for you were strangers in the land of Egypt” (Exodus 22:20).
Who is this “stranger” whom the Torah addresses? Nahum Sarna in his commentary to Exodus (137 – 8) explains: “The Hebrew term ‘ger’ denotes a foreign-born permanent resident whose status was intermediate between that of a native-born citizen (ezrah) and a foreigner temporarily residing outside his community (nokhri). Because he could not fall back upon local family and clan ties, he lacked the social and legal protection that these ordinarily afforded. Being dependent on the goodwill of others, he could easily fall victim to discrimination and exploitation.” The biblical “stranger” resides among the Israelites, but having left his tribe, he has no one to help him and is exposed to exploitation and oppression. Should today’s illegal immigrant be included in the Torah’s definition of a “stranger”?
If so, what are our responsibilities to the “stranger”? The Mekhilta d’Rabbi Yishmael (3rd century, CE) explained the verse from Exodus as follows: ‘You shall not wrong him’ with words (i.e. verbal and emotional abuse), ‘or oppress him’ financially (i.e. defraud him). Does our contemporary treatment of legal and illegal immigrants violate Jewish tradition? For information about immigration raids see the Hebrew Immigrant Aid Society, especially Raids Fact Sheet.
To merit this protected status, the stranger who resided among Israel had certain moral obligations. According to Maimonides, (Mishnah Torah, Laws of Forbidden Relationships, 14:7) this Gentile agreed to observe the Noachide laws: 1) not to worship idols, 2) not to curse God, 3) not to kill, 4) not to steal, 5) not to engage in sexual immorality, 6) not to eat the limb of a living animal, and 7) to establish courts of law to enforce them. Are the traditional obligations of the stranger applicable to today’s illegal immigrant?
Thirty-six times the Torah warns against wronging a stranger (Baba Metzia 59b). How should we treat the illegal immigrant? Perhaps, in the spirit of the Greco-Roman symposium after which the Passover Seder is modeled, this will be the discussion topic at your Seder.
Hag kasher vesame’ah, a joyous and kosher Passover to everyone,
Rabbi Michael
P.S. For those interested in the national Jewish campaign to encourage the new administration and Congress to choose humanitarian immigration reform, check out Progress by Pesach.
Thursday, January 29, 2009
A Menorah on the Courthouse Lawn?
A Menorah on the Courthouse Lawn?
Rabbi Michael Ragozin, Congregation Sha'are Shalom, Leesburg, VA
Originally appeared: February 2009 synagogue bulletin
Current month's bulletin available at www.sha-areshalom.org
Sometimes what I believe is not what I feel. Take this year’s display of a menorah on the courthouse lawn, for example. I believe that religious symbols belong in religious institutions and private places, not in the public square. However, the display of a Nativity scene (crèche), menorah, and Sikh flag on the lawn of the county courthouse at the corner of King Street and Market Street was a beautiful expression of interfaith co-existence. What’s more important, my convictions or my experience?
Many of you have seen the crèche in years past. This year, the individuals responsible for the crèche approached Beth Chaverim in Ashburn about participating in the winter display. Subsequently, an individual at Beth Chaverim, active in interfaith work, approached members of the interfaith group, Loudoun Bridges, about joining in the winter display. Ultimately, a five-foot menorah and Sikh flag were displayed with the crèche.
Passing the intersection of King and Market streets during Hanukkah, I felt a sense of pride seeing our people represented in the public square. Moreover, the inclusion of the Sikh community was transformative: it brought forth the interfaith nature of the display in a way that I have not appreciated in previous winter displays when only Christian and Jewish symbols are present. Though I did not attend the dedication ceremony, I have heard positive responses to this year’s winter display. Next year the Muslim community may also participate.
However, are not separation of church and state and religious freedom cornerstones of our democracy, ensuring that all people feel welcome and that they will be treated fairly? Through their placement on the courthouse lawn, these symbols become associated with the court, which is charged with upholding and preserving equality under the law. Isn’t it more appropriate in a country, which is built on diversity and religious freedom, to keep religious symbols in private spaces: places of worship, homes, and businesses?
I have framed this issue as one of belief and conviction versus feeling and experience. Nevertheless, we also can consider this issue solely in terms of belief. Perhaps more than anything else, Judaism values and implores us to strive for justice and peace. Are justice and peace, or the perception of them, compromised by the display of religious symbols on the courthouse lawn? Or does the interfaith nature of this year’s display, which signals religious tolerance, acceptance and unity, promote justice and peace in Loudoun County? The incongruity between my belief that religious symbols do not belong in the public square and the beauty of this year’s interfaith display creates a dilemma for me. If invited, should Sha’are Shalom participate next year?
There are additional complexities to this dilemma. Should we consider the importance, function, and visual power of the specific religious symbols in the display? Would we feel differently if the display were in a different location? What if other groups join the winter display? Finally, is our response affected by the probability that this year’s display will exist next year, with or without our blessing and participation?
Whether you saw this year’s display or are reading about it for the first time, I’d like to know how you feel. What are your thoughts on this issue? Let’s talk about it.
Peace and blessing,
Rabbi Michael
Rabbi Michael Ragozin, Congregation Sha'are Shalom, Leesburg, VA
Originally appeared: February 2009 synagogue bulletin
Current month's bulletin available at www.sha-areshalom.org
Sometimes what I believe is not what I feel. Take this year’s display of a menorah on the courthouse lawn, for example. I believe that religious symbols belong in religious institutions and private places, not in the public square. However, the display of a Nativity scene (crèche), menorah, and Sikh flag on the lawn of the county courthouse at the corner of King Street and Market Street was a beautiful expression of interfaith co-existence. What’s more important, my convictions or my experience?
Many of you have seen the crèche in years past. This year, the individuals responsible for the crèche approached Beth Chaverim in Ashburn about participating in the winter display. Subsequently, an individual at Beth Chaverim, active in interfaith work, approached members of the interfaith group, Loudoun Bridges, about joining in the winter display. Ultimately, a five-foot menorah and Sikh flag were displayed with the crèche.
Passing the intersection of King and Market streets during Hanukkah, I felt a sense of pride seeing our people represented in the public square. Moreover, the inclusion of the Sikh community was transformative: it brought forth the interfaith nature of the display in a way that I have not appreciated in previous winter displays when only Christian and Jewish symbols are present. Though I did not attend the dedication ceremony, I have heard positive responses to this year’s winter display. Next year the Muslim community may also participate.
However, are not separation of church and state and religious freedom cornerstones of our democracy, ensuring that all people feel welcome and that they will be treated fairly? Through their placement on the courthouse lawn, these symbols become associated with the court, which is charged with upholding and preserving equality under the law. Isn’t it more appropriate in a country, which is built on diversity and religious freedom, to keep religious symbols in private spaces: places of worship, homes, and businesses?
I have framed this issue as one of belief and conviction versus feeling and experience. Nevertheless, we also can consider this issue solely in terms of belief. Perhaps more than anything else, Judaism values and implores us to strive for justice and peace. Are justice and peace, or the perception of them, compromised by the display of religious symbols on the courthouse lawn? Or does the interfaith nature of this year’s display, which signals religious tolerance, acceptance and unity, promote justice and peace in Loudoun County? The incongruity between my belief that religious symbols do not belong in the public square and the beauty of this year’s interfaith display creates a dilemma for me. If invited, should Sha’are Shalom participate next year?
There are additional complexities to this dilemma. Should we consider the importance, function, and visual power of the specific religious symbols in the display? Would we feel differently if the display were in a different location? What if other groups join the winter display? Finally, is our response affected by the probability that this year’s display will exist next year, with or without our blessing and participation?
Whether you saw this year’s display or are reading about it for the first time, I’d like to know how you feel. What are your thoughts on this issue? Let’s talk about it.
Peace and blessing,
Rabbi Michael
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