This brand new weekly symposium, co-taught by the clergy of the Tri-Faith Initiative, will offer people of any faith or no faith the chance to learn together and discover new insights in the teachings of the three Abrahamic traditions. We will have the unique opportunity to study in each of the three beautiful Tri-Faith houses of worship, as sessions will be held at Temple Israel, Countryside Community Church, and the American Muslim Institute on a rotating basis. Participants are invited to bring their own lunch to the Wednesday sessions and to enjoy some additional snacks provided by the Tri-Faith Initiative. The learning and the friendships that will be born from this experience will be amazing – and Omaha is the only place in America where this is possible!
Made in God’s Image: Jewish, Christian & Muslim Perspectives on Human Rights
Tuesday Evening Dinner & Panel Discussion, September 3, 6:30-8:30 p.m.
Wednesday Lunch-and-Learns, September 11, 18, 25, Noon-1 p.m.
American Muslim Institute
God for Grownups: Modern Theologies for Modern Believers (and Skeptics Too)
Wednesday Lunch-and-Learns, October 16, 23, 30, Noon-1 p.m.
Tuesday Evening Panel Discussion, November 5, 7-8:30 p.m.
Countryside Community Church
You’re Not the Boss of Me (Or Are You?)!: Law, Conscience & Community in Religious Decision-Making
Wednesday Lunch-and-Learns, November 13, 20, 27, Noon-1 p.m.
Tuesday Evening Panel Discussion, December 3, 7-8:30 p.m.
Yes, Even You Can Carry a (Spiritual) Tune: Music & Art as Pathways to God
Wednesday Lunch-and-Learns, January 15, 22, 29, Noon-1 p.m.
Tuesday Evening Panel Discussion, February 4, 7:00-8:30 p.m.
American Muslim Institute
Caution: May Be Habit Forming – Ritual in Judaism, Christianity & Islam
Wednesday Lunch-and-Learns, February 12, 19, 26, Noon-1 p.m.
Tuesday Evening Panel Discussion, March 3, 7-8:30 p.m.
Countryside Community Church
Let it Grow: Jewish, Christian & Muslim Perspectives on the Environment
Wednesday Lunch-and-Learns, March 11, 18, 25, Noon-1 p.m.
Tuesday Evening Dinner & Panel Discussion, March 31, 6:30-8:30 p.m.
In 2018, Cantor Wendy Shermet was awarded a monetary gift from the Livingston Foundation Fund in recognition of her service to the teens in her care as part of the 11th and 12th Grade Israel Trip and for being a leading light in the Omaha Jewish community for 18 years.
“I spent a lot of time thinking about how I want to use this lovely award, and having worked with so many teenagers over these years, I realized that not all of our kids are meant to go to college right away, or even at all. Kids really grow up during a gap year and I think it’s important for them to consider their choices and get some work experience before going to college,” said Cantor Shermet.
Together with her husband Len and son Sam, they created the Shermet-Burrell Environmental Gap Year Fund at Temple Israel. The purpose of this fund is to allocate scholarship money for a gap year either between high school and college, or a gap year during college, for students who wish to explore their interest in the Environmental Science fields before committing to a major. The student will choose an organization with which to volunteer, and will not be geographically restricted. Such organizations include but are not necessarily limited to the following fields:
Climatologist, Ecologist, Entomologist, Hydrologist, Marine Biologist, Meteorologist, Microbiologist, Molecular Biologist, Oceanographer, Paleontologist, Seismologist, Wildlife Biologist, Zoologist, Large Animal Veterinarian, Conservation Biology and Fisheries Science.
“Let us approach tikkun olam literally and actually start working toward repairing the world. No matter what our individual politics are, we all live on this one Earth together. Our home is sick. If you walked into your house and there was mold, you would do something about it. And that’s how we need to view our planet.”
In addition to the gift from the Livingston Foundation Fund, Cantor Shermet has utilized monies from both her Temple Israel Discretionary Fund and personal family savings. Darlynn and Tom Fellman and Louri Sullivan and their families have also graciously donated. Since the fund’s announcement, additional Temple Israel members have also begun to generously donate.
Students will apply for the scholarship and depending upon the number of applicants per calendar year, Cantor Shermet anticipates awarding a one-time grant per student each year until the funds are depleted.
“Warmth” may be the word I use to meditate on my experience serving as the visiting student rabbi at Temple Israel this past weekend. The smiles were wide enough to brighten even the darkest room. Of course, leading Shabbat services, engaging in text study, and delivering a d’var torah were a standalone blessing, allowing me the opportunity to play the role of a rabbi for a weekend, further invigorating my love of community, Jewish morals and ethics, and intellectual rigor. That being said, it is somewhat challenging for me to distinguish feelings of gratitude for the present moment from feelings of deep nostalgia. Standing in front of the congregation in which I grew up flooded back memories of religious school spaghetti dinners and the poignant conversations that followed. It reminded me of the hours upon hours spent studying liturgy, torah, and text for Bar Mitzvah. Childhood Shabbat songs and musical segments from interfaith choir rehearsals trickled into my ears. Simply put, returning to Temple brought warmth to my heart beyond comparison.
In this week’s parasha, parashat Sh’lach, the Jewish people travel from Mount Sinai toward the Promised Land. Interestingly enough, the Israelite people are not merely referred to as the traditional b’nei yisrael, the children of Israel. Rather, we can see the additional phrase of kol adat b’nei yisrael, the entire Israelite community. Temple Israel is not just my people–it is my Israelite community. It is my hope that our relationship continues to flourish in meaningful and fulfilling ways in the future. Kein y’hi ratzon, shabbat shalom!
If you look around the walls of our sanctuary, you will see the words of our evening prayer, Hashkivienu. In an amazing architectural feat, you can read the words from the inside as well as the outside. Simply put, our prayer is for peace. We ask God to spread over us a sukkat shalom, a shelter of peace.
A shelter of peace; what an incredible prayer. Here at Temple Israel, we strive each and every day to make that prayer a reality. We want Temple Israel to be a shelter of peace for all who enter it. We pray that every person who walks through our doors feels welcome, accepted, embraced, and loved. But it is not enough to demonstrate these values inside the walls of our building alone, we have to make sure we are embodying these values each and every day, inside temple, and out of it.
This is one of the many reasons that we are so excited that Temple Israel will have a strong presence at the Heartland PRIDE Parade this year. Partnering with Beth El, our two congregations have created a joint Task Force to mobilize our communities. Our communities will walk together, hand-in-hand, to demonstrate our support and embody the values that we hold dear. We hope that you will join us on Saturday, June 30 for this event as we celebrate Shabbat by praying with our feet. Together, we can take another step in spreading our sukkat shalom, our shelter of peace, over all of our Omaha community.
Temple Israel is taking part in the Heartland Pride Parade on June 30, 2018, and all congregants and friends are invited to join this fun, family-friendly event. Organized by the TI Pride Task Force, our presence at the Heartland Pride Parade will show congregational support for Lesbian, Gay, Bisexual, Transgender, and Queer (LGBTQ+) members and publicly demonstrate Reform Judaism’s values.
“One of our goals at Temple Israel and in Reform Judaism as a movement is that all people feel included and accepted for who they are,” says Rabbi Deana Berezin. “We are all created b’tzelem Elohim, in the image of God, and we each have within us a spark of Divinity. We strive to make sure that every person who walks through the doors at Temple feels that they are treated with dignity, respect, acceptance, and love.”
Plans for Temple Israel’s parade entry include a rainbow-hued chuppah, t-shirts, and a banner. We will walk alongside other congregations of faith, community organizations, and businesses that share our values, reinforcing a message of love and acceptance of our LGBTQ+ friends and neighbors.
The TI Pride Task Force started under the lay leadership of Robert Friedman, a Temple Israel member who wanted to help organize our involvement in issues and events for LGBTQ+ congregants and allies. With the support of Temple Israel’s clergy and the Board of Directors, TI Pride hosted a Shabbat dinner in February and started planning for the Heartland Pride Parade after hearing great enthusiasm for the idea.
“This is an exciting effort to show that Temple Israel is welcoming and loving to all people regardless of age, gender identity, or sexual orientation,” Friedman says. “Part of our mission as Jews is to repair the world. Marching in this parade is a big step forward for love and equality not only in our congregation, but also in our community. It is only through solidarity that we thrive and this effort to march in the parade shows the solidarity of our congregation.”
There are many ways to join in the festivities and support TI Pride. Everyone is invited to walk the parade route with the Temple Israel group in the morning of June 30 in Council Bluffs, IA; mark your calendar now and a schedule for the day will be available soon. Please send an email to RSVP@templeisraelomaha.com to let us know if you’re planning to walk at the parade and to reserve a t-shirt. We also need volunteers to help at the parade, to carry water and sunscreen. Look for a table in the Simon Community Court on upcoming Sunday mornings and Wednesday evenings to sign up and pre-order your t-shirt.
After the Heartland Pride Parade, the TI Pride Task Force will continue hosting and promoting events for LGBTQ+ members and allies in our congregation and in the wider community. Contact Robert Friedman at firstname.lastname@example.org if you are interested in future opportunities or to learn more about our TI Pride Task Force. Or join us at our next task force meeting on April 22, at 10:30 a.m. at Temple Israel.
As we prepare to celebrate the Exodus from Egypt at Passover this Friday night, now is a time of year when we Jews think about the meaning of freedom, justice, law, and responsibility. Last week at the annual gathering of the Central Conference of American Rabbis (CCAR), I had the honor of opening the convention with a teaching on these issues, and I’d like to share that teaching with you:
The eleventh blessing of the weekday Amidah is a prayer for judges and the justice system. It says:
Pour Your spirit upon the rulers of all lands;
guide them that they may govern justly.
O may You alone rule over us in steadfast love and compassion.
Barukh atah Adonai, ohev tzedakah u’mishpat
Blessed are You Adonai, who loves righteousness and justice.
Why does this prayer conclude by mentioning both tzedakah and mishpat? Since it’s about judges and governance, wouldn’t it have been sufficient for it to say: “Blessed are You Adonai, who loves justice”? What does tzedakah have to do with the law?
This pairing of mishpat (justice/law) and tzedakah (righteousness) in relation to the justice system goes all the way back to the Tanakh – and our ancient Sages found it perplexing. They say in the Talmud: “Surely, where there is mishpat there is no tzedakah, and where there is tzedakah, there is no mishpat!” In other words, these two concepts would seem on their face to be mutually exclusive: Law is law, and righteousness is righteousness – and the one has nothing to do with the other.
In resolving this difficulty, our Sages discover a new concept of justice – “a synthesis of opposites,” as Rabbi Joseph Soloveitchik puts it – and this new concept would inform Jewish jurisprudence from that point forward. They call it: Mishpat she-yesh bo tzedakah – law that incorporates righteousness.
Rabbi Soloveitchik says that, in Jewish thought, mishpat and tzedakah – law and righteousness – are not mutually exclusive. Rather, he says, they are “two sides of the same coin.”
Mishpat (justice/law) refers to the rules, and the principles, and the processes that are written in law books and constitutions. These rules and principles are the backbone of the justice system. By necessity, they are formal and formulaic, and they are designed to be applied uniformly to everyone.
In mishpat, justice is blind.
But when it comes to real life, justice cannot be completely blind. It can’t be blind to the particular circumstances in which people exist and act, or the nuances and vagaries of practical living. And that’s where tzedakah comes in.
Tzedakah is the empathic, compassionate, human dimension of justice. It’s found not in books, but in life. It’s about real people, living day to day. It’s about listening to their stories, and empathizing with them.
It’s about understanding that life is messy and complicated, and that, sometimes, mechanically reading the text without also considering the context – and applying the rules without also considering what is right – may produce lawful outcomes, but not always just outcomes.
As Soloveitchik puts it: “Law that lacks tzedakah, that does not draw from the wellsprings of feelings and tenderness, of heartfelt ways of pleasantness and inner kindliness, that is confined by its boundaries and does not break through its borders to go beyond what the law requires – such law is absolute wickedness.”
The antidote to such wickedness is Mishpat she-yesh bo tzedakah – law that incorporates righteousness. This, in our tradition, is the meaning of true justice.
Barukh atah Adonai, ohev tzedakah u’mishpat.
Blessed are You, Adonai, who loves righteousness and justice.
During my year in Jerusalem as part of my studies at HUC-JIR, professors warned me that the spring would consist of “Purim, Passover, and packing.” No sooner does the year begin than we celebrate Purim, and before you know it, Passover arrives, and then, all of the sudden, you’re packing to leave to go back stateside. The spring, they said, always seems to go so quickly, and our holidays seem to come before you know it.
This year, it seems to me, that everything seems to be happening so very quickly. We just celebrated an incredible Purim together as a community and its already time to start thinking about Passover! It’s hard to believe that the time to stock up on matzah has already arrived! As I begin to think about preparing for this holiday, the themes of these two holidays have been on my mind. During Purim, we celebrate the strength of Esther who stood up for herself and her people. During Passover, we celebrate a different kind of strength — the strength it takes to walk into the unknown and know that, together, we find our paths forward.
There are so many times in our lives, each and every day, that we have to walk into the unknown and trust in ourselves, in God, and in one another, to navigate the road before us. During the month leading up to high holidays, we do a great deal of soul searching as we begin the year anew. This year, I’d like to suggest that we do the same in preparation for Passover. Just as our ancestors stood at the shores of the sea, staring at what seemed to be an impossible situation, we too find ourselves face to face with unrealistic odds each and every day. It takes tremendous strength and faith to believe that we can, and that we will, overcome. It takes mental and spiritual preparedness to confront and conquer the impossible. But we can, and we will. But we have to give ourselves the gift of time and patience. We need to do the soul searching, find the inner strength, and reach out to others when we need help.
We usually think of this meaning that you’re not supposed to use God’s name in curse words, or throw it around willy-nilly. But Jewish law understands this mitzvah much more specifically to mean: “do not swear falsely in God’s name.” It’s about taking an oath: swearing to God that such-and-such is true when you know it’s not.
It’s interesting that, right after telling us that there is only one God and we shall have no other gods, the very next mitzvah is this one – not to swear falsely in God’s name – a mitzvah not about action, but about speech. Why is that?
Rabbi Eliyahu Touger says it has to do with the fact that we are created in God’s image. Just as God’s created the world through speech, we have the power to create and impact the world with our speech.
The bottom line: Our words matter.
When we lie, our words can cause serious harm to other people. And when we swear to the lie in God’s name, we make God an accomplice to our lie – and we do real damage to God’s reputation, too.
Of course, as much as we know we’re not supposed to lie, people do lie all the time. Sometimes they’re really bad lies. But sometimes, we tell what we like to call “white lies” – lies we rationalize to ourselves are OK, because they don’t really hurt anyone.
Knowing this, our sages required litigants in certain court cases to swear an oath in God’s name. They reasoned that someone who might otherwise tell a white lie thinking it won’t harm anyone, would be deterred if it meant implicating God in the lie – and they knew God was watching.
But what happens when people think God isn’t watching?
There was a recent psychological experiment about this. Participants were asked to flip a coin. If it landed on heads, their assignment would be to watch a funny video. If it landed on tails, they would have to solve a hard logic problem or puzzle. They were told that whichever task they ended up having to do, the next person would be asked to do the other task. Then, they were left alone in the room to flip the coin and do the assigned task.
What happened? Ninety percent of the participants cheated, and gave themselves the easier task without even flipping the coin. They even did this knowing that it would mean the next person would have to do the much harder task.
When confronted about their cheating, they admitted it – but they all came up with some rationale to justify it: “I had somewhere to be right afterward.” Or: “The next person is probably better at logic problems than I am.”
The authors of the study said when they asked participants if it would be immoral not to flip the coin, 100% of them said yes. Yet 90% ended up doing it anyway.
(You can read the article about this study by clicking here. The experiment I described is discussed toward the end of the article.)
I wonder: if they had been asked to swear an oath to God that they would flip the coin honestly, would that have helped?
I guess the question is: how serious are we today about not taking God’s name in vain?