Accessibility and Inclusion

Welcoming Chaverim, for Developmentally Disabled Adults

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Reposted from my friend and colleague Rabbi Paul Kipnes’ Blog:
rabbipaul.blogspot.com

Torah teaches, “Do not place a stumbling block before the blind.” The RiPiK, a twentieth century commentator, suggested that beyond refraining from placing blocks, we should actively remove stumbling blocks. To what might this be compared?

A story…

Even as the Director of Chaverim, a local program for developmentally disabled adults asked the question, his discomfort was evident: “How do you feel about opening your congregation to a local group for developmentally disabled adults?”

“Why wouldn’t we?” I asked.

“We’ve been to other synagogues that have opened their doors, only to feel slowly push us out, after their members became uncomfortable with the presence of our members,” he responded.

The conversation continued. “What’s the worst that might happen?” I asked.

“We have one member who can sing loudly, and sometimes off-key.” He paused, “And you might have someone read slowly, completing a communal reading after others have already finished.”

“Sounds like some of our current members.”

“However, they will usually be accompanied by the Chaverim program director or program rabbi, either of whom will help direct our members if necessary. Would you like to come by one of our events to check out the Chaverim members?”

“Why? Give me a heads up when you think there might be an issue. Make sure that in the early months you attend services only when I am leading them. That way I can witness and deal with any issues that might arise.”

So We Welcomed Chaverim
“Yes, we would love to welcome you,” I said. “Let me speak to our Board in two weeks, when I know they will openly embrace the idea and your members. We will extend to any of your members full membership at our synagogue. Two High Holy Day tickets per Chaverim member – one for the member, one for his/her driver or guest. We will make you, as Director of Chaverim, a complimentary synagogue member, so that we can give you access to our synagogue afterhours for use during your scheduled programs and classes. We ask only that your members fill out a synagogue membership form so we can get them into our system.”

“They should pay membership dues,” he said. “So that they have a sense of commitment. How much should they need to pay?”

“We won’t care. Whatever you think is appropriate. No more than $50; no less than $10. We only ask that they pay it in one lump sum, to ease the work on our bookkeeper. To make it easier, you collect the forms and information, and pass them onto my assistant, who will oversee the processing of the forms.”
“Are you sure you don’t want to meet them first?” he inquired.

“Listen, we pride ourselves on being a congregation that is open and welcoming. And we have families with developmentally disabled children and relatives. So no, I don’t need to approve them. They are Jews. Let them come home.”

Not a Mitzvah (good deed), but a Mitzvah (religious obligation)
It saddens me when I hear kvelling about how this synagogue or that is especially accessible to people with disabilities. This is no mitzvah (colloquially, a good deed); it is a mitzvah (literally, a religious obligation). It is the responsibility of every Jewish community to make Jewish life and celebration accessible to every Jew and Jewish family. We strive to remove stumbling blocks from before all Jews – including those with disabilities.

As expected, the Board discussion lasted less than five minutes. The motion to welcome Chaverim was a “no-brainer.” Our CFO and his wife volunteered to be the liaisons with the program; our Program Director was tasked with smoothing the process from the staff side. We created a new membership category called ‘Chaverim,’ though we were aware that it would be a few months before anyone would officially sign up.

The next week, we designated a few Friday nights as Shabbatot when they would officially come worship with us. As I had been informed, only a few Chaverim regulars showed up at the first services to check us out and to make sure we were welcoming. Based on guidance from the Chaverim Director, early in the service when we welcome others, I just said, “We welcome our members who are connected to Chaverim, a program for developmentally disabled adults, ages 18-88.” We did not ask them to identify themselves at that time; we let them just be Jews at services.

A Service Honoring Exceptional People
We are now close to a year into our relationship. I am told that Chaverim members have attended services regularly and appreciate NOT being singled out. They hang out at the oneg like everyone else; last week I enjoyed watching our president chatting up a few Chaverim members, just like she does ever other non-regular who shows up at services. A few read prayers in our annual Service Honoring Exceptional People (our annual “Special Needs” service); others sang along and just felt like they belonged.

All because of one 20-minute phone call, one email from the Rabbi, five minutes in a board meeting, and a few calls by the Program Director. All in the span of a month.

That, and because we took seriously the Torah teaching, “Do not put a stumbling block before the blind.” It should be that easy. Please tell us your story.

Moses and The King’s Speech

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The story of Moses is of a second born son who grew up with royal privilege but never expected to be the King. When he is called to be a leader, he tries to get out of it because he has some kind of speech impediment. He asks God to choose someone, anyone, else but him.

There are striking parallels between the story of Moses and the story of Prince Albert, who rose to the throne of the British empire as King George VI.

The second born Prince Albert never expected to be King. He never wanted to be King, because of his speech difficulty. When his brother David, who became King Edward after the death of their father, insisted on continuing a relationship with the twice divorced American Walis Simpson, it became clear that King Edward was going to have to abdicate the throne and Prince Albert was going to have to step up. He ascended to the throne at an extremely difficult time — the beginning of WWII and the beginning of the end of the British empire. He remained in London during the Blitz, ate rationed food along with the rest of his people, visited bomb sites, munition factories, and the troops abroad. He became a symbol of national resistance.

The movie “The King’s Speech,” tells this story of a reluctant Prince, struggling with his royal role and ultimately the responsibility to become King after his brother abdicated the throne – a responsibility that he feels is a Divine mandate – and his dread of public speaking because of his stammer.

Although the movie is based on historical events, it takes some liberties with history and the precise timing of the resignation of Chamberlin and Churchill’s ascent. However, the main point of the movie is not to teach us history, but to explore the relationship between Prince Albert/King George, played by Colin Firth, and his speech therapist Lionel Logue, played by Geoffrey Rush.

My colleague Rabbi Philip Pohl wrote:

As I watched the film I more clearly understood the power that must have been evident to the Israelites in the example of Moses, biblically documented as being deficient in speech, persevering through many bouts of self-doubt and lack of success. Watching the actors in the film portraying the disappointed King’s advisors and worried public made me think of the Israelites who had to wonder how it might ever be possible for the speech impaired Moses to face up to the glory and power of Pharaoh.

And then finally when success is achieved, the inspiration provided just by courage and personal persistence is palpable. The film manages to demonstrate how it is possible for a person’s ability to eventually defeat his own individual demons can serve as a model for an entire nation to be victorious over demons who threaten to destroy the world.

Imagine what the Israelites were thinking, sending Moses off to meet with Pharaoh, especially after he comes back and gives them the bad news, that they are now going to have to gather their own straw to make bricks. What did they think of Moses at that moment? What did Moses think of himself – a failed leader? One whose inability to speak well has cost his people dearly?

My colleague Charles Savenor wrote:

We might assume that God wants an eloquent speaker and someone who feels ready and eager to assume a leadership role. But instead, Moses – hesitant, scared and almost the epitome of a broken vessel – is chosen. In addition to his humility and wisdom, God chooses Moses because of his imperfections. The irony of the story is that God accepts Moses as he is. It is Moses who needs to learn to accept himself. Ultimately, Moses was able to be a leader in spite of his limitations.

It is precisely when the task seems so large that we need to remember that Moses’ inadequacies and hesitations did not hold him back from being a leader. In fact, when exposed firsthand to injustice and cruelty, he takes immediate action without stopping to consider the personal ramifications.

…. We are all like Moses in that each of us has our own challenges and shortcomings. Similarly, each of us has a unique contribution to make – to our communities, to society, to the world – if only we learn to accept ourselves as we are.

Dale Carnegie, in his books and in the course that bears his name, teaches that the quality that makes a speaker compelling is not having mastered the mechanics of speaking with a powerfully resonant voice or the words one uses, but rather the passion and enthusiasm and commitment to the message one is trying to deliver. We find the fullest expression of ourselves when we both accept our limitations and work to transcend them.

The Sacred Choreography of Ballet

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By no means am I an expert in the art of watching and understanding ballet.  However, after watching the Grand Rapids Ballet this afternoon, something struck me that could also describe the nature of sacred community.

The dancing is exquisitely choreographed.  The partners or the group of dancers jump together, rotate together, legs move together, arms move together, and most importantly, they come down together.  An individual dancer moves precisely to the music.  From a purely physical point of view, the most exciting and crowd pleasing part of the ballet is the individual who jumps the highest or has the physical ability to perform the greatest number of tricky maneuvers while flying through the air.  However, doesn’t the beauty of the ballet depends on the most physically powerful dancers reining in their talent, a kind of tzimtzum, a contraction in their powers? An individual dancer who jumps so high that he gets behind the music is no longer beautiful.  One of a pair or group of dancers who shows off her speed, throws off the balance of the entire ballet.  One might say that when a group of people are on stage together, there is an aspect in which the group is only as strong as its weakest link.  The strongest leapers gauge their jumping to match the weakest leaper.  However, there is another way to look at a ballet company.  Each of the dancers on stage has a unique set of strengths.  Some have more physical size, some have more power, some have more balance, flexibility, speed, coordination.  I noticed that in the three weekend performances, some of the principal roles rotated from once dancer to another.  Some roles stayed with the dancer most suited for them, but other roles were played equally well, even if slightly differently, by a variety of dancers.  A ballet company becomes a sacred community when each member appreciates the choreography of the whole and serves the whole with humility.

Within a religious community, there are people with identifiable and unique talents.  However, for a group of people to pray together in a traditional Jewish community, those who can read prayers, read Hebrew, most quickly need to hold back; those who can sing the loudest need to restrain their voices so every voice can be heard; those whose knowledge of the liturgy is most fluent need to let other people claim a role in participating in the service.  A community is not qualitatively better when the “weaker,” less knowledgeable, people stand aside for the more qualified people to take over.  Less fluent people are not a weak link in a sacred community, because we presume that each person has unique gifts that only he or she can contribute.  It is not a harmonious community when a small elite group shuts down the participation of the rest of the people.  A community becomes sacred when each member appreciates the choreography of the whole and serves the whole with humility.

A Critique of Artscroll Press

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I am often critical of the theology of Artscroll publications, and suggest that those who use anything produced by Artscroll need to understand that the theology behind their books is deeply embedded in their translations of text and commentary.

A great example of what I am talking about is found here:
http://onthemainline.blogspot.com/2010/10/where-in-world-is-robinson-crusoe-on.html

I encourage you to read the article. The author, Fred MacDowell, describes how a mid 20th century Torah commentator, Rabbi Zalman Sorotzkin, made reference to Daniel Dafoe’s Robinson Crusoe as an example of a person living in utter loneliness. The author even reproduces the page from the original Hebrew text, where one can very clearly read the paragraph mentioning Robinson Crusoe.

We also see a scan of the text of the Artscroll “translation,” which without comment or footnote omits that paragraph.

The author gives a number of guesses as to why Artscroll has emended the text of Rabbi Sorotzkin’s commentary:

  • It doesn’t seem natural or proper that an authentic Lithuanian rosh yeshiva of the previous generation, the pride of the great Telzer yeshiva, would have even read Robinson Crusoe much less included a reference to it in his Torah commentary.
  • Even if it was not written by himself, but based on oral talks, it doesn’t seem right that he should have referenced Robinson Crusoe in an oral talk on the Torah.
  • While not explicitly doing so, he almost seems to recommend reading it.
  • It appears strangely close to the much-maligned Torah U-Madda approach. [RK – The approach of the Modern Orthodox]
  • This is farfetched, but it is interesting that one of Orthodoxy’s favorite arch-heretics, the hebraist Eliezer Ben Yehuda, many times cited his having read כור עוני, Yitzhak Romesh’s Hebrew translation of Robinson Crusoe, which was secretly shown to Ben Yehuda by his half-maskil rebbe, R. Joseph Blucker (?). See, for example, his autobiographical החלום ושברו. Reading the fine prose of this book helped kindle a love for the Hebrew language within him.

So once more I caution you – Artscroll publications might seem to make Torah, the Siddur, the Talmud,  and other Hebrew works accessible to the non-Hebrew reader; but be aware that the original text and the version of the text that you are learning might not be the same.  If Artscroll believes that Rashi, Ramban, Rambam, the Siddur, the Talmud, the Torah, or a commentary on any of the above departs from their very narrow theology, they will take the very ‘modern’ approach of emending the text!

Irrational Hatred, Jew vs. Jew

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Two nearly simultaneous events occurred in Israel on Monday, Rosh Hodesh Av, the beginning of the month during which we recall several national tragedy of destructions and exile, most notably the destruction of the Temple (twice) in Jerusalem. The first destruction was attributed by the Talmud to sinat hinam, irrational hatred within the Jewish community, Jew vs. Jew. First, a woman was arrested for carrying a Torah at the Kotel, the Western wall (for an article, click here; for a video, click here). Second, a bill that would formally give complete control over conversion to Judaism to the chief rabbinate in Israel was introduced and passed its first reading.

The executive director of the United Synagogue for Conservative Judaism, my colleague Rabbi Steve Wernick, was in Israel when he along with his Masorti colleagues, learned that MK David Rotem was taking the bill to the Constitution, Law, and Justice Committee, hoping to have it approved before the end of the Knesset session, which is soon after Tisha B’Av. This was an upsetting surprise; Rabbi Wernick and his colleagues had been assured many times by many officials that no version of the bill would be brought forward at that time and in that way. Rabbi Wernick has done a great deal of lobbying, and has met with former Minister Sharansky (current chairman of the Jewish Agency) and other MKs. Members of the Kadimah party have been supportive, he tells us. There is something that we can do, and we have to do it NOW.

Please click on this link www.masorti.org/email/form-letter.html and fill out the form to send a letter to Prime Minister Netanyahu. It is vitally important for all of us – Conservative/Masorti Jews, liberal Jews, and ultimately all Jews – that this bill, which will serve only to divide the Jewish world and subvert the Zionist ideal – not be allowed to pass.

For more information:

jewishjournal.com/opinion/article/are_you_jewish_enough_20100713/
washingtonpost.com/wp-dyn/content/article/2010/07/12/AR2010071203071.html
haaretz.com/jewish-world/american-jewish-leader-israel-is-trying-to-delegitimize-liberal-judaism-1.301537
jpost.com/Home/Article.aspx?id=181141
www.jpost.com/Israel/Article.aspx?id=181177
Here is a Jerusalem Post editorial strongly against the Rotem bill www.jpost.com/Opinion/Editorials/Article.aspx?id=181271

Update from Jerry Silverman, CEO of the Jewish Federations of North America, with President Peres’ Statement

Dear Colleagues,

I am writing to you all now towards the end of yet another day of very significant activity regarding the conversion bill. I’ll try to summarize the latest news here.

As you know, the bill passed its reading in the Law Committee yesterday. The next stage involves three readings in the Knesset plenum. A number of sources have indicated that the bill will not be presented before the Knesset breaks for the summer next Wednesday, but we are not relying on this. In fact, the media has reported that Prime Minister Netanyahu himself will stop the legislation from progressing before the recess, but there have been no public statements to that effect.

Unfortunately, over the last three days, neither Prime Minister Netanyahu nor the Likud Party have issued any statements regarding their position on this issue – but we hope they will do so. The Prime Minister has, in the past, expressed his view that the bill should not be passed in its present form, but he has refrained from commenting in the critical last three days.

I sent a personal and urgent letter to the Prime Minister two days ago. Similarly, our Chair, Kathy Manning, sent a letter to him today. The text of that letter can be found at the end of this update.

In addition, our Campaign Chairs and Directors (CC+D) Mission, currently in Israel, met today with Mark Regev, the Prime Minister’s media advisor. Responding to a question by National Campaign Chair Michael Lebovitz on the conversion issue, Regev stated: “The Prime Minister takes this very seriously. His closest confidante is Natan Sharansky. The Prime Minister will not allow anything to happen that will in any way inhibit the unity of the Jewish people. That’s all I can state publicly.”

I was supposed to return to the United States last night, but have now delayed that trip indefinitely, pending developments. Yesterday we met late in to the night discussing strategy, and we continue to be in constant touch with JAFI Chair Natan Sharansky and the representatives of the religious streams. The relationship and professionalism of working with the streams has truly been a privilege.

In addition, we have been speaking with influential Israeli personalities and politicians to continue to apply pressure. We appreciate the work of our Federation colleagues in North America and our rabbinic colleagues and major organization leaders in reaching influencers to hear their concerns. Similarly, we have given multiple media interviews in both Hebrew and English, including to the BBC, and continue to act wherever possible.

A short time ago, our Senior Vice President Rebecca Caspi and I had a personal, urgent meeting with Israeli President Shimon Peres on this issue where we stressed the critical nature of the question to our communities. Following the meeting, Peres met with the entire CC+D Mission where he made the following statement:

“More than half of our people are living in the State of Israel. Almost half of it lives outside of Israel . We should remember that those living outside of Israel are not represented by the Knesset, they have their own communal life. A discussion that bares consequences on the entire Jewish people should include different voices – from within Israel and from without.

The legislative process should include an open public discussion that will lead to an understanding. It should be conducted with tolerance, with open hearts and open minds.

A split in the Jewish life will be catastrophic and totally unnecessary. We bear the responsibility for generations to come we should handle it with care while preserving unity.

In 1988 I could have formed a government under my leadership. The condition was my approval to revise the law of ‘Who is a Jew’. I immediately rejected this offer.

I noticed with appreciation the comments made by Prime Minister Netanyahu, who said that the legislative process will be postponed in order to conduct a serious and inclusive discussion. We have to find a proper solution to enable conversion in Israel but not at the cost of unity with the Jewish community abroad.”

JFNA is closely monitoring developments and we will keep you posted as the events occur.

Sincerely,

Jerry Silverman

Update from Natan Sharansky

Jerusalem, 2nd Av התש”ע
July 13, 2010

Dear Friends,

I am writing to bring you up to date on developments over the past 48 hours related to the conversion bill of MK David Rotem. As you may recall from my letter in March, the implications of this bill could be profound for Israel-Diaspora relations.

In a surprise move apparently calculated to enable quick, unopposed passage of his bill, MK David Rotem brought it before the Knesset Law, Constitution and Justice Committee on Monday morning.

After vociferous debate in which many MKs expressed deep-seated opposition to the bill, it nevertheless passed the committee by a vote of 5-4, rallying the support of MKs from Israel Beitenu and the haredi parties Shas and Agudat Yisrael. The bill is expected to go to the Knesset plenum for the three required readings in the coming weeks, though, we hope, not before the Knesset goes into recess in the middle of next week.

When I spoke at the Knesset Law Committee, I explained to the MKs that the passage of this bill would send a loud message to world Jewrythat they had been betrayed and that Israel was questioning the legitimacy of their Judaism. Jerry Silverman, President and CEO of the Jewish Federations of North America attended the Knesset Law Committee and explained cogently the implications of this legislation both to Knesset members and the media.

Once the bill passed through the committee, our efforts turned toward thwarting the intention to move the bill forward through the Knesset plenum in the few remaining days before the Knesset goes into its summer recess. That very day I had an urgent meeting with Prime Minister Binyamin Netanyahu as well as with Speaker Reuven Rivlin and cabinet ministers, in order to make sure that no additional surprises are in store for us in the days ahead.

In parallel, the Jewish Agency took to the airwaves and spoke to journalists about the urgent need to prevent a needless rift in the world Jewish community. I can assure you that the issue is becoming as important to Israelis as it is to Diaspora communities. In the past 48 hours, this issue has received a prominent place in the pages of Israel ‘s newspapers and in Hebrew-language radio and television broadcasts, nearly all of which carried our message of the importance of unity in these difficult days.

We continue to meet with key players in the political system, as well as to keep up our efforts in the media. We are committed to ensuring that the Diaspora’s position is heard clearly by all members of Knesset and ministers in the government so that they can fully understand the gravity of the consequences of this legislation.

We will continue to update you as this important issue moves forward.

Natan Sharansky

Letter to the Prime Minister

July 13, 2010

His Excellency Mr. Binyamin Netanyahu
Prime Minister of Israel
Jerusalem, Israel

Dear Mr. Prime Minister,

We are writing to you in what we believe are extraordinary circumstances. Indeed it is highly unusual for the entire Coordinating Council of The Jewish Federations of North America to jointly sign a letter, but we feel that this action reflects the depth of feeling and the gravity of the situation regarding the conversion bill currently before the Knesset.

We were certainly encouraged by your earlier statement on the matter and especially by your request to Jewish Agency Chairman Natan Sharansky to lead efforts to find a formula that is acceptable to all parties.

But we were taken by surprise and deeply disappointed to hear that the bill was passed by the Law Committee before this process reached completion.

We are at a loss to understand how, with the entire Jewish world focused on that committee room, the three Likud members – who could have voted down the bill – were conspicuously absent.

We are of course pleased by what we understand is your position on this issue, but are concerned that neither you nor your party has made a public statement on the matter in the last few critical days.

We don’t need to tell you the depth of feeling and level of concern in our communities at this moment in time. We now await your leadership and action that will reflect your concern for the unity of the Jewish People to ensure that dialogue takes place and that appropriate language is found, acceptable to Jews across the world.

On behalf of The Jewish Federations of North America, we urge you to act decisively to stop this bill from proceeding any further and ensure that the proper discussions that you requested take place.

Sincerely,

Kathy E. Manning
Chair of the Board

Jerry Silverman President & CEO
Michael C. Gelman Chair, Executive Committee
Michael I. Lebovitz, National Campaign Chair
Heschel I. Raskas, Treasurer
Linda A. Hurwitz, Chair, National Women’s Philanthropy
Harvey J. Barnett, Secretary
Cheryl Fishbein, Chair, Domestic Affairs Committee
Marc Fisher, Chair, Consulting Committee
Lori Klinghoffer, President, National Women’s Philanthropy
Jerry Levin, Chair, Marketing Committee
Shepard Remis, Chair, Israel & Overseas Coordinating Council
Michele Sackheim Wein, Chair, Jewish Peoplehood & Identity/Chair, OTZMA
Steven Scheck, Co-Chair, National Young Leadership
Alice Viroslav, Co-Chair, National Young Leadership
Toni Young, Immediate Past Chair, Israel & Overseas Coordinating Council

cc: Natan Sharansky, Chairman of the Executive, Jewish Agency for Israel
Rebecca Caspi, Senior Vice President, JFNA