This year, on the 8th day of Pesach, we will say Yizkor. In a recent clergy conversation as we were planning out this class, Michelle asked the simplest and most profound question, one I had never thought about before. Why do we not say Yizkor for fallen ideas and ideals? For broken hopes and dreams?

If we did, there would be so much to say Yizkor for this year. Think of all the ideas and ideals that have fallen since October 7. Think of all the hopes and dreams that feel utterly vanquished.

Michelle’s question shined the light on a simple fact: we only say Yizkor for dead people, not for dead ideas and ideals. We say Yizkor for parents, spouses, children, siblings, friends—people. We don’t say Yizkor for a peace process that feels terminally derailed; for a sense of pre-October 7 normalcy in Israel; for the rise of eliminationist Jew hatred on college campuses throughout our country; for the golden age of American Jewry that is either over or seriously threatened; for democracy in our own country and throughout the world that feels so very tenuous.

Why not? What wisdom is encoded in our holiest and wisest sources for how to think about ideas and ideals, hopes and dreams, that feel not realizable in our lifetime?

Talmud Class: Why Don't We Say Yizkor for Dead Ideas, and for Dreams That Don't Come True?

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Dr. Michael Oren served in the IDF as a Lone Soldier in the paratroopers and then as an IDF Spokesman. He was Israel’s ambassador to the United States from 2009 to 2013, where he was instrumental in fortifying the US-Israel alliance and in obtaining U.S. defense aid, especially for the Iron Dome system. After his time in Washington, Oren served as a Member of Knesset and Deputy Minister of Diplomacy in the Prime Minister’s Office. He spearheaded efforts to strengthen Israel-Diaspora relations, to develop the Golan Heights, and to fight BDS. He has authored several New York Times bestsellers including Six Days of War, Ally: My Journey Across the American-Israel Divide and Power, Faith, and Fantasy and is the founder of Israel Advocacy Group. Ambassador Oren’s latest writing can be found on his Substack, Clarity.

Israel Action Shabbat Sermon with Former Ambassador Michael Oren

Madness. 
We all feel the madness of our time. How can it be that at the Newton Public library, groups of Newton citizens shout at each other, locked in mutual hate? How can it be that students at Columbia have to hear encampments where they can hear from their bedrooms "We love Hamas" and "Burn Tel Aviv to the ground" night after night—and the administration lets this happen, hate unfiltered? How can it be that graduation ceremonies are interrupted by hate? How can it be that Jews feel so abandoned by so many? How can it be that Israel at 75 was (while it had been a tough year with the protests over judicial reform) basically robust and promising, while Israel at 76 feels so very different? 
Madness was a big theme of Elie Wiesel. Tomorrow we are going to study a number of Hasidic parables that Elie Wiesel taught at Boston University that were reported in Ariel Burger's book called Witness. Elie Wiesel brought these parables to shed light on the madness of the 1930s
and 1940s. 
What light do these parables shed on the madness of our own time—the universities, libraries, schools, and neighbors we used to love that we no longer recognize?
Shabbat Shalom.

Talmud Class: What do Elie Wiesel's Hasidic Parables Say About the Madness of Our Time?

It is 4:52 PM.  Our flight took off at 4:35 PM.  Eder has finished drinking his milk.  He’s done reading books.  He is not tired.  He does not want to sit still.  In seventeen minutes, he has already played with and discarded every toy in the diaper bag.  Now he’s screeching.  Solomon and I are passing him back and forth, trying in vain to appease him.  The good news is there are only four hours and twenty-two minutes to go.
The woman seated in front of us turns around.  “You know, I think he’s hungry,” she says, “have you tried giving him some milk?”  Before I can answer, the woman next to me chimes in, “the problem is you fed him too soon. You should have waited.  Poor thing, his ears must be terribly painful. Put the pacifier in his mouth at least.”  There’s a tap on my shoulder.  A grandmother behind me disagrees.  “I think he has gas.  Did you try moving his legs—sometimes that helps to ease their tummies.”  Not to be left out, the woman across the aisle leans over.  “Did you pack any socks for him?  He’s cold—look at his bare feet!”  I look at my phone.  4:54 PM. There are only four hours and twenty to go.  There is nothing quite like flying the friendly skies with an eleven-month-old.
4:57 PM the seat belt sign finally turns off.  Solomon stands up and takes Eder to practice walking up and down the aisle.  The grandmothers swoon. He’s such a good dad.  Look at him, bent over, walking with the baby.  Awww, he’s so cute.  And so lucky to have a such a good dad.  I take out my iPad and begin furiously typing this sermon.
For me, the flight was a stark depiction of something I’ve experienced often since becoming a mother.  Before Eder was born, I was never blamed for someone else’s bad mood.  Honestly, there have been plenty of times I’ve been in public with people who were grumpy or upset, even times when my congenial husband was not the cheeriest.  But at those times, no one would ever suggest that Solomon might be gassy or that I had packed him the wrong clothes.  But now, there is this sense if Eder is upset, it must be something that I either did or didn’t do that made him feel that way.  I didn’t know this, but there is a right way and a wrong way to mother.  The rule of thumb is whatever you’re doing is wrong.




Shabbat Sermon: Motherhood and Apple Pie with Rav Hazzan Aliza Berger

At Sisterhood's wonderful donor event this past Sunday, a woman shared with me that she had had a large extended family in Europe before the Shoah. The family members who said in the 1930s it will all blow over, don't be alarmist, all perished in the Shoah. She said her parents were paranoid. They said it won't blow over. The alarm is real. They got out before it was too late. She said I am only here because my parents were paranoid, and they were right.

There is an edge in the air. There is anxiety in the air. There is a lot of talk about the 1930s in Germany as a lens for today. How do we think about that? In a recent Israel at War podcast, Donniel Hartman and Yossi Klein Halevi dismiss this lens as hysterical; that there is no basis for such a comparison; and that the Jewish community ought not to be talking this way as it amps up anxiety in a way that is unwarranted. Are they right?

Consider the liturgy for this solemn day.

I believe there is zero chance that there will ever be an Auschwitz in America. I have zero worry that there will ever be concentration camps here.

That said, that is the wrong question, that is fighting the last war, the wrong war, and that does not help me sleep at night. We are fighting a new war, a different war, but it is war, and it consists of three questions.

One, does Israel have a right to exist, or was its founding a historic mistake which must be rectified?

Two, does Israel have a right to defend its citizens from attack, or is the IDF per se all war criminals?

Three, is Hamas a terrorist organization that murders innocent men, women, children, and babies, or is it a liberation movement, and all of its violence is justified to free Palestine?

The protesters at the college campuses, and the faculty defending their right to their hateful protests, answer the questions: Israel has no right to exist; the IDF are war criminals; Hamas are agents of liberation. Zionism is a dirty word. Zionists are beyond the pale morally. That is why even on October 7, and the days thereafter before Israel's war on Gaza began, they refused to condemn Hamas. They see Hamas as agents of liberation, conquering an Israel that must die so that Palestine can be free from the river to the sea.

I do not know how numerous they are in the population. But they are loud. They are noisy. They punch way above their weight. And they vote.

Might American politics change, in deference to this tectonic shift in thinking? If the Majority Leader of the Senate were AOC, instead of Charles Schumer, would Israel get the support it needs in times of war? If the Speaker of the House were Ayanna Pressley or Ilan Omer, instead of Mike Johnson, would Israel get the support it needs in times of war?

The old war is Auschwitz. The new war is no Israel because the politics in America on Israel have changed so dangerously and so precipitously that America would not support Israel in its darkest hour.  

In the old war, the people who survived fled. In this new war, we have to stay and fight for Israel. We need to get active in local government. We need to join the library committee so that this atrocity now showing never happens again. We need to make sure that people who support Israel's right to exist and to defend itself are elected, and that those who support Hamas as freedom fighters are defeated at the ballot box. We have so much important work to do.

Talmud Class: Is Talking About 1930s Germany as a Lens for Today Hysterical and Unhelpful?

When was the last time you changed your mind on a matter of deep principle? You felt one way on an important issue, and then you flipped and came down on the other side? If that has happened to you, what inspired your change of thinking? What changed your mind?  
Pharaoh and his courtiers changed their minds not once but twice. For a long time, he was not going to let the people go. Then after the tenth plague he changed his mind. Not only can they go, they need to go now. ASAP. And then in the reading for the seventh day, they change their minds again. What did we do? Why did we ever let them go? Let’s get them back, now. Send out our finest soldiers and chariots to take back our slaves. 
When we discussed these biblical texts at services, a number of people volunteered that they had indeed changed their minds on important issues. It was always a personal relationship that prompted the change. 
I was against LGBTQ plus inclusion, but then a family member came out; now I am for it. 
I did not understand trans. It was not my issue. Then my grandchild announced that they are transitioning. Now I really care about this issue. 
Fifty years ago I was against women’s equal participation in Jewish ritual. Then my daughters had their Bat Mitzvah. And of course my granddaughters. I can’t remember why I was ever against it. 
These narratives suggest that it is personal relationships that drive changing our minds. People we know and love can cause us to think again. 
What about ideas? Have you ever changed your mind because of the power of an idea? Has anyone ever sent you an article, a podcast, a book, a video link, an op-ed, and your response was: I was wrong after all. Does that happen, ever? 
What do our sources suggest? Do ideas ever change our minds? Or is it only people and relationships that change our minds? What does all this suggest about the minds we need to change now, and how do we go about doing it?

Talmud Class: Why Don't We Say Yizkor for Dead Ideas, and for Dreams That Don't Come True?

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