This weekend marks Jewish Women’s Aid Shabbat, a fully cross-communal event supported by the Office of the Chief Rabbi, United Synagogue, Reform Judaism, Liberal Judaism, Masorti Judaism, S&P Sephardi Community, Jewish Leadership Council and the Board of Deputies.

According to Jewish Women’s Aid’s website:
“The goal is to focus our community on the issue of domestic abuse and sexual violence, and generate important conversations that lead to a culture change.”

Sadly, no community is immune from domestic abuse. As we reach nearly two years of the pandemic, the lockdowns caused a spike in cases of domestic abuse as people were trapped in with their abusers. In this last year alone, it was estimated that 1.6 million women were victims of domestic abuse. When we speak of domestic abuse, it is not just physical violence that is being spoken of. Since 2015, coercive control was recognised in law. Coercive control is a continuing “act or pattern of acts of assault, threats, humiliation and intimidation or other abuse that is used to harm, punish, or frighten their victim.” (cps.gov.uk)

Jewish Women’s Aid has wonderful resources to help educate our communities and support those going through physical abuse or coercive control. So often in tight-knit communities, rather than being held and protected, people can feel constrained and may feel  reluctant to share the truths of their relationships, if they fear it will damage the name of a loved congregant. No one should have to suffer at the hand of another. If you are concerned about yourself, a friend or a loved one, please know that Jewish Women’s Aid is there for you.

Rabbi Anna Posner

As we entered into the New Year, we rerolled the scroll and began our story back at the beginning. Bereshit, in the beginning, God created all that was. Often, we read the story as binary; light and darkness, day and night, land and sea. Yet we know that as we follow the light through the day, from morning to night time, it changes in increments; twilight, dawn, dusk.

The stories in Genesis, before Abraham, are universal stories of humanity. No tribe is set, no religion. In creation, we learn that all humans are created in God’s image. Famously, when asked the ‘golden rule’ of Judaism, Rabbi Hillel answered, “Treat your neighbour as you would want to be treated.”  Rabbi ben Azai argued that the word ‘neighbour’ is too narrow. In fact, the golden rule should be to remember that all humans were created in the image of God and we are all descendants of Adam.

In Exodus, we’re taught that all people whose hearts moved them, contributed to the building of the Mishkan (Tabernacle). The artists who were wise of heart brought the plans, and the women whose hearts stirred them spun the goat’s hair. Together the Israelites built the tabernacle where God would dwell. Upon the Mishkan sat two cherubim, from the root keruv, to draw close. The two cherubim facing each other teaching us, according to Torah scholar Avivah Zonberg that, “God is in the place where the two gazes intersect.”

The divine is found in connection and relationship, and through those divine encounters, we are moved and changed. Divinity is found in the connection between, and knowledge and truth are found in an understanding that often, when things seem binary, we must look for the twilight.

Rabbi Anna Posner

The task of heshbon hanefesh (accounting for the soul) that Jews are implored to do during the High Holy Days is too large to begin just on Erev Rosh Hashannah and so, the month of Elul is traditionally a time where we begin the work and prepare our minds and bodies for our yearly soul cleanse. Customarily the Shofar is blown every morning to awaken the senses, reminding us of this extra daily task and Psalm 27 is added to the daily liturgy, a psalm that begs for guidance and support, that God not abandon us through this difficult process. That month of Elul began on the 9^th of August, giving us plenty of time to prepare ourselves for the month ahead.

This yearly cleaning out of the soul culminates with Yom Kippur, a day where we withdraw ourselves from the world of the living and refrain from normal day to day activity including eating, washing and working. We give space for our minds to reflect to give us the strength and motivation to be judged and be ready start afresh for the New Year ahead. If we are building up to the final stage of withdrawal, maybe we begin the process in the month of Elul at the other end of the spectrum by truly engaging with our day to day lives. Not just going through the motions but taking stock of our interactions, the places we go, the things we write, the people we see, each and everything we do in the daily run of life. Taking the time to be present and engage with how our movements and actions affect us and those around us. Being able to reconnect with people again and go places after nearly eighteen months of the world being turned upside down gives us another opportunity to take stock of our lives. What relationships flourished, which need repair, what did we miss, what are we learning, what feels safe, what feels like we do not want to return to it. Elul is a time for taking action rather than withdrawal, a time to tie up loose ends, make those connections you keep putting off, apologise to those who you may have hurt, break bad habits, channel your anger into action and give yourself a fresh start.

The modern world can often feel nonstop. With work days and weeks getting ever longer, social media and mobile phones keeping people always switched on and political unrest feeding fear, uncertainty and anger. It can be overwhelming and exhausting. The month of Elul affords us that time to step back and take note, even see where we may want to throw ourselves in. The Maharal of Prague said that during the month of Elul before eating or sleeping one must look into their soul and search their deeds for what they may confess this year and Mateh Moshe, a rabbi who wrote halacha in the 16^th century, said that during the month of Elul people should exclude themselves for an hour a day to scrutinize their actions.

Be it by listening to the Shofar sound every day, reciting psalm 27, excluding yourself for an hour a day, making that phone call you keep meaning to make, writing that letter, donating to that charity, going out to protest, choosing to engage with those things that give you energy and stepping back from those that give you pain, find the thing that can help you this Elul to prepare yourself for the fresh start of the New Year. And remember, while all this soul searching can only be done as each of us as individuals, we are held together and supported in a community of people joining us in the task and when we join together on Rosh Hashannah there, we can continue the work together.

Rabbi Anna Posner

For the Sake of Heaven

The well known story of the oven of Akhnai, found in b.talmud bava metzia 59a-b is often celebrated in progressive Jewish circles as ‘proof’ that the decision of Jewish law and practice lie in the authority of individuals or communities (or the rabbis) rather than ‘in heaven’. In this story Rabbi Eliezar and his colleagues are arguing about whether or not an oven, is Kosher. He is adamant it is, instructing trees to move, water to flow backwards and walls to bend, miracles to try and prove his point. Whereas his colleagues are convinced it is not and it is they who declare the famous, ‘lo bashamayim hiy’ this decision is not in heaven, when the ‘bat kol’ the heavenly voice sides with Rabbi Eliezar. When read in its context, this story is not one of a celebration of human autonomy and authority in the face of God but rather, a lesson about how we speak and behave toward one another. Set amongst laws and conversations which deal with ‘the wrong doing of words’ the story of the oven of Akhnai is a lesson in how not to treat one another in matters of dispute and is critical of the other Rabbis treatment of Rabbi Eliezer.

In recent years, it has often felt that the art of being able to hear multiple voices and hold different narratives has been lost. As politics and opinions polarise, helped by social media algorithms, people seem quicker to disregard and shut out voices they do not agree with rather than being able to agree to disagree. This brings a new challenge to our diverse and varied community. When the wider society seems to be lacking such spaces, how are we able to create community environments where people feel allowed to have varied opinions, narratives and beliefs?

The story of the oven of Akhnai appears with slightly different versions in the Palestinian (Jerusalem) and Babylonian Talmuds. In both version, Rabbi Eliezar is excommunicated – excluded for having a different opinion. The Bavli outlines R. Eliezar emotional reaction to the excommunication whereas the Yerushalmi takes it one step further, not just excommunicating R. Eliezar but scratching his name from his teachings in Talmud. What strikes me by the Yerushalmi account is that now, any teaching in Talmud that does not have a name attributed to it could be assumed to be the voice of R. Eliezar meaning, not only is, in some ways his voice amplified, but also his opinion and teaching assumed.

When we try to silence those we do not agree it does not just lead to individuals feeling excluded from the community but so often it leads to the amplification of the very opinions that people were trying to push out and assumptions around who people are and what they stand for, rather than real connection and understanding. I often revel in how Jewish tradition holds within it a celebration of disagreement, for volumes upon volumes in the Talmud we have rabbis arguing, interpreting and unpacking the words of Torah and for centuries the Jewish people have followed suit, grappling with text and ideas as a way to connect to each other, God and spirituality.

Dispute is in our tradition. I think of the story in Talmud of Rabbi Yochanan and Rabbi Reish Lakish who were chevruta partners (Torah study partners) they constantly challenged each other and fought for the many years of their friendship and partnership. One day the argument got too much and the friends fell out never to study together again. Yochanan was never able to find another study partner, as he needed the argument from Reish Lakish to further his understanding, connection and meaning.

As we navigate difficult conversations at NLJC I hope for us all that we can facilitate a culture that recognises the power in disagreement. May we listen to each other with respect and judge each other with charity, and may we not say ‘lo ba shamiyim hiy’ – the answers are not in heaven but rather macklochet l’shamayin, our controversies are for heaven. May the eternal guide us with wise counsel, and establish the work of our hands. And let us say – Amen.

Rabbi Anna Posner

In our torah cycle, we are currently in the book of numbers or in Hebrew ‘B’midbar’ – in the wilderness. Whilst the title describes the Israelites physical space, it also gives an understanding of the spiritual and emotional state of the newly freed people. The late Rabbi Jonathan Sacks speaks of this moment in the desert as liminal space. Quoting anthropologist Von Gennep, he describes how societies create three stages of ritual that mark separation, incorporation and transition. The vast, empty space of the desert, can be described as a withdrawal for the Israelite people, to give space for them to transform from a nation of slaves to a nation of freed people. In last week’s parasha, sh’lach l’cha twelve spies are sent into Israel to scout out the land and get a sense of what might be to come. Ten of those spies come back terrified. They tell tales of giant grapes and huge people that the Israelites could never defeat. “We looked like grasshoppers to ourselves, and so we must have looked to them,’ they exclaimed.

Whereas two of the spies, Joshua and Caleb returned ecstatic and excited for the possibilities of what was to come in their new land. God was outraged, as God so often is and decrees that the Israelites should wonder the desert for forty years, what is more, anyone over the age of twenty-one would not live to see their arrival at to the Land of Israel. Whilst this punishment may seem harsh, what God realised from the ten spies’ reaction was that while these people were physically free, they were not yet truly free from the mindset of slavery. It would take a generation before the Israelites could be truly free and that nation would be built over the course of the forty years in the wilderness.

We have learned all too well this year that with uncertainty brings anxiety. As a society we have spent more than a year now in relative stages of captivity. Fearful of the world outside and the possible risks of pandemic, and with constantly changing advice and regulations. We now find ourselves in a limbo. As restrictions slowly ease and the vaccination roll out speeds, we have a taste of a safer world. We can spy the end of the journey but with no clarity about what it means. The ten spies who entered Israel and were fearful, had a natural anxiety response to the unknown. Equally, Caleb and Joshua, who returned ecstatic, had a natural response to the possibilities of what was to come.

This week, NLJC are meeting for the first time in-person in over a year. Whilst many of the community rushed to sign up, excited to return to an in-person service (even with the many restrictions it brings) many of the community are still unsure, not quite ready to brave the giants of returning to face-to-face interactions. Whilst as a community we stand together and will support everyone, wherever they stand on the easing of restrictions and returning to a more normal world, each individual will be on their own journey. Although, I hope it will not take anyone forty years, we recognise that for some it will take longer than others. Whether we be the ten fearful spies or the Joshuas and Calebs of this world, this pandemic has been a series of traumas for many of society. As we begin to return in person and await Boris’s announcement on Monday we remember that we are in our own wilderness and will each find our way through at our own pace.

Rabbi Anna