Friday, May 30, 2008

Under 36 and Conservative Leaders

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Flag this messageA Message from Chancellor Arnold EisenFriday, May 30, 2008 12:47 PM
From: "JTS" Add sender to Contacts To: ehntrab@yahoo.comIn Our Community header

May 29, 2008

Dear Friends,

I am pleased to share with you that eight of the thirty-six
individuals named in the Jewish Week's "36 Under 36: The Next Wave of
Jewish Innovators" (May 23, 2008) are graduates of The Jewish
Theological Seminary and represent four of our five schools.

They are: Rabbi Julia Andelman, The Rabbinical School (2006); Sarah
Chandler, William Davidson Graduate School of Jewish Education (2005)
and The Graduate School (2006); Edoe Cohen, Albert A List College of
Jewish Studies (2007); Adam Gaynor, The Graduate School (2004); Rabbi
Jill Jacobs The Graduate School / The Rabbinical School (2003); Rabbi
Elie Kaunfer, The Graduate School (2006) and The Rabbinical School
(2007); Naomi Less, The Davidson School (2000); and Rabbi Melissa
Weintraub, The Rabbinical School (2006).

As an institution of Torah, JTS is committed to knowing our tradition
so well that our graduates are able to go forward and teach the
tradition in ways that are relevant today. As an educational
institution, we help make the world a better place by teaching the
people going out in the world as clergy, educators, academics, and lay
leaders.

So it is with great pride that I say yasher koach to all of the young
innovators, but especially to our alumni, who are using their JTS
education to make the world a better place. The excerpts about our
graduates are below; the full article can be found at The Jewish Week.
Please enjoy.

http://support.jtsa.edu/site/R?i=U5TvTtmWkwmO6afUMQXfpQ..

Yours,

arnold eisen signature 2

Chancellor Arnold Eisen

-------------------------------------------------------------------------------------

36 Under 36: The Next Wave of Jewish Innvoators
The Jewish Week
May 23, 2008
By The Editors
They're the community's new young
guns--forward-looking rabbis, social-justice junkies, campus
crusaders, arts entrepreneurs, bridge-builders, new media mavericks
and hedge-funders with heart--who are reshaping the landscape of
Jewish life. They're all grass-roots, bottom-up thinkers and
doers who are (mostly) bypassing the Establishment and pushing for
change--now. Brace yourselves.

36 Under 36: FORWARD-LOOKING RABBIS

Melissa Weintraub, 32
Rabbi, Israeli-Palestinian reconciler, terror and torture expert

Like many life decisions, Rabbi Melissa Weintraub's work was
determined by an element of destiny. She had always been interested in
peace-building, but it wasn't until she encountered a group of
Palestinians in Beit Zahor, outside Bethlehem, as a student in 1996
that the path to her future coalesced. "I went [to the village
to see an Israeli-Palestinian dialogue group] and was mind-blown and
moved and really deeply impacted by the Palestinians and Israelis in
that group," says Weintraub. "Curiosity drove me there,
and a deep commitment to the Jewish people," she says. "I
felt a real sense of calling in hearing their stories, felt right away
that my destiny was going to be wrapped up with theirs, building that
nonexistent bridge."

After six years of living in Israel and rabbinical training at JTS,
she developed the idea for Encounter (http://support.jtsa.edu/site/R?i=ivpx-Squak_gjnAM5latVw.. )
an educational organization that provides Jewish leaders from across
religious and political spectrums a chance to engage with
Palestinians--and each other.

"Our mission is every bit as much about catalyzing dialogue
within the Jewish community as between Jews and Palestinians,"
she says.

Encounter brings together "unlikely suspects" to talk
directly and "build an environment that creates a safe enough
container religiously and emotionally that they can hear the narrative
of the other and take it in," she says of the Jews and Arabs who
have met over the four years of Encounter's existence.

As for the future, Weintraub will continue her reconciliation work and
plans for "Encounter having become a laboratory and catalyst for
all kinds of projects and helping to restore a healthier spirit to the
internal Jewish conversation about the Israeli-Palestinian conflict,
and [playing] a role in moving the peace process forward."

Favorite City (other than Jerusalem): Luang Prabang, the Holy City of
Laos. Liquid Obsession: Passionate about a significant number of the
850 kinds of Belgian beer. In a Past Life: A Pakistani Qawwali singer
and a Sufi musician.--Carolyn Slutsky

Rabbi Julia Andelman, 32
Rabbi, composer championing multi-generational Judaism

When Rabbi Julia Andelman began serving as the first female rabbi of
Congregation Shaare Zedek (founded in 1837), she anticipated a
challenge bringing what she had learned in the independent minyan
movement, comprised mostly of young people, to a long-established,
multi-generational community. But two years into her job, Rabbi
Andelman says working with everyone from children to the elderly has
been one of the most gratifying, substantive experiences. "It
feels more real, like a communal version of a Jewish family,"
she says. "There's something really holy about feeling we
come together according to patterns of Jewish life."

Andelman is an accomplished singer and arranger/composer, and her CD
of Hebrew lullabies, "The Bedtime Sh'ma," along with
a children's book of the same name, won three national Best of
2007 awards. She brings new meaning to Jewish ritual and community
with what she considers a mixture of tradition and young, savvy
perspective. One of her favorite parts of being a pulpit rabbi has
been preparing life cycle events; she finds she is especially skilled
at writing thoughtful eulogies. And working with people who she would
otherwise never be close to brings a special holiness. "I see
the image of God in people where I couldn't see it
before," she says. "Not being able to write anyone off
shows me we shouldn't write anyone off."

In the next few years, she plans to bring a new social justice focus
to Shaare Zedek, and hopes to create a consultancy program to go to
communities across the country and enhance davening.

"Ultimately," she says, "I care about making life
more meaningful for people through Judaism."

TV Obsession: "Law and Order" ("who
isn't?" she asks). First job: Working on an assembly line
for medical devices, which taught her a bit about what most
people's lives are like on a daily basis. Olde Music: Sang with
the Harvard-Radcliffe Collegium Musicum, which specializes in
Renaissance and early music.--Carolyn Slutsky

36 Under 36: GIVING THE SYNAGOGUE A FACELIFT

Rabbi Elie Kaunfer, 34
Independent minyan leader pushing for new worship style

After graduating from the Jewish Theological Seminary, Rabbi Elie
Kaunfer searched New York City for somewhere to pray. "We were
looking for a place that would basically express our ideal davening
community," says Kaunfer of the impetus for starting Mechon
Hadar: An Institute for Prayer, Personal Growth and Jewish Study
(mechonhadar.org). The organization, includes an independent minyan
that has spawned a network of independent minyanim across the country,
as well as the first egalitarian yeshiva for lay people in America, is
going on its second summer this year.

Ordained at JTS and a graduate of Harvard University, Kaunfer's
vision for an ideal prayer community included a participatory,
spirited, non-denominational service, a place that would include men
and women equally while drawing on traditional
liturgy--"something that would move your kishkes."
Kehilat Hadar has become a model for other independent minyanim, and
Kaunfer hopes Yeshivat Hadar will grow to be a full-time program for
people who "desire to be empowered by Judaism and live in an
intensive Jewish community."

In the next few years, Kaunfer hopes to see the expansion of
independent minyanim and yeshivot across the country and to turn his
summer yeshiva into a full-time program for lay leaders. This he will
do with money from the Avi Chai Fellowship, of which he was a
recipient this month. Kaunfer says of the yeshiva,
"Institutionally it certainly has been a dream that reflects the
values and community that I would like to be a part of. It's the
yeshiva I wish I had gone to."

A post-denominational Jewish world: "People are less concerned
with denominational labels and more concerned with finding an
appropriate intensive community to become empowered Jews."

Coolest gig: Kaunfer worked as a corporate fraud investigator, cold
calling the likes of Enron employees to discuss their wrongdoings. He
also investigated corruption in the New York City public schools,
which on one occasion required him to wear a wire.--Carolyn
Slutsky

36 Under 36: MUSIC ENTREPRENEURS & THE ARTS

Naomi Less, "35 going on 24, maybe going on 13"
Jewish rocker chick

Naomi Less could sit still no longer. Having spent three years working
for the National Ramah Commission and seven years for the Foundation
for Jewish Camping, she saw firsthand the problems modern Jewish girls
face growing up: the cattiness, the unrealistic expectations.

Less is known for her blend of Judaism and performance through outlets
such as Storahtelling, which combines Jewish text study and
interpretation with ritual theater and storytelling. Her new endeavor,
Jewish Chicks Rock, uses music to guide Jewish teen and 'tween
girls through the rough patches of adolescence.

While working in the field of Jewish camping, Less observed
girls' destructive behavior toward themselves and others, from
bullying and peer pressure to obsessive dieting--issues reflected
in the songs she's currently creating for an album due out late
summer.

"I'm not sure how girls are supposed to grow up resilient
with so many mixed messages," Less says. "Media surrounds
our boys and girls with Girls Gone Wild, while pharmacists are allowed
to deny birth control... All this had been hitting me in the face and
I was standing on the sidelines watching."

Not anymore. As the lyrics to her song "Responsibility,"
now available through Oysongs.com and her MySpace page, say, "If
I don't speak then I'm to blame." Offering herself
up as a positive role model for Jewish girls, she hopes to counteract
the negative. When the album is finished, she hopes to expand the
focus of Jewish Chicks Rock to include a Jewish Chick Rock tour and a
"youth group meets School of Rock meets self-esteem development
program" to teach teen girls about the music industry from
creating music to production.

"If one Jewish girl can answer the question why she rocks,
I've done my job."

Favorite food: Pizza or anything with melted cheese. "A vat of
Velveeta, just give me a spoon." Secret passion: "I always
wanted to be a second baseman," she says. "I can name the
entire starting lineup for the 1984 Chicago Cubs."--Randi
Sherman

36 Under 36: NEW MEDIA TYPES

Sarah Chandler, 29
Synagogue educator by day, blogger by night

For the past year and a half, Sarah Chandler has been serving as
education director at the Upper West Side's West End Synagogue,
where she organizes Hebrew school courses and works with lay leaders
to plan programs for the entire community.

After earning two master's degrees from the Jewish Theological
Seminary, she applied for the job and was told that she would be the
perfect candidate--in five years. But persistence paid off and
Chandler proved that her seven years of part-time teaching experience
qualified her for the position.

"I had never run a school, but I had a lot of specific ideas of
what I wanted to do," she said. "I have a lot of creative
energy and passion."

This past February, Chandler led a group of teenagers on a volunteer
mission in rural Jamaica under the auspices of the Sid Jacobson JCC in
Plainview, L.I. She enjoys empowering students and mentoring teachers,
she says.

Chandler also volunteers as the director of programming at
Zeek--A Jewish Journal of Thought and Culture, where she heads a
staff of interns and organizes six to eight events per year in New
York City and Boston. Since 2002, she has been blogging for
Jewschool.com, where she currently serves as a senior editor.

"Once you get into it, it's kind of like a
compulsion," Chandler says of blogging. "It's in my
blood."
By immersing herself in "New Jewish Media," Chandler hopes
to provide disaffected Jews with convenient, virtual options for
involvement in Jewish activities. Both Jewschool and Zeek ignite a
"do it yourself" attitude toward Jewish education and
strengthen Jewish identity across the country, she says.

Does Broadway beckon? Chandler choreographed the play "Shalom
Birdie" while studying at the Jewish Theological Seminary in
2005. Location, location, location: Since she was a graduate student,
Chandler has periodically lead services at a small synagogue on the
island of Saint Croix, in the Virgin Islands.--Sharon Udasin

36 Under 36: PRO-ISRAEL ADVOCACY

Edoe Cohen, 29
Israeli restaurateur feeding a love of Israel

While an undergraduate at Columbia, Edoe Cohen organized Destination
Israel," a study-abroad fair featuring Israeli musician Hadag
Nahash.

The event's success prompted him to try his hand at one of the
most difficult businesses: owning a restaurant. And so in 2006, he and
partners transformed the second floor of Columbia's Hillel into
a kosher Middle Eastern shuk-themed restaurant. They called it Café
Nana (http://support.jtsa.edu/site/R?i=SXq4b3Amast0KDvJjJAm_Q.. ). "The nana leaf is a symbol of
hospitality," Cohen says. "We wanted to bring a taste of
Israel."

Café Nana is the sort of place where all the "little
touches" add up. Visitors dine in genuine Moroccan pillow-filled
tents (bought in the Arab shuk in the Old City of Jerusalem). A photo
exhibit of Jews in Uganda, taken by Columbia graduate Shaanan
Meyerstein, graces one of the walls. And the Mediterranean menu is
carefully crafted with names like "the Chayal sandwich,"
so called because Israeli soldiers eat a lot of tuna.

"We wanted to create a space where Jews from all walks of life
feel comfortable sitting and eating together," Cohen says.
"A lot of non-Jews have started coming in, too."

Café Nana regularly hosts Israeli artists and musicians; to celebrate
Israel's 60th, members from the popular Israeli band Shotay
Hanevuah performed there.

Cohen is most proud of Café Nana's role in bridging the divide
between Israelis and American Jews on Columbia's campus.
"An Israeli would not walk into the Hillel before," Cohen
says. "Now they have reason to come and be exposed to everything
else going on there."

Now a Legacy Heritage Fellow working in the Israeli Ministry of
Foreign Affairs, Cohen says his experience designing mission plans as
a squad commander in the Israeli army taught him crucial management
and leadership skills.

Up next: Cohen plans to launch Omanoot, an online organization that
will provide educational lesson plans using Israeli art as a platform
for teaching about Israel. "Students are thirsty for a cultural
Jewish identity outside the synagogue," he says. "Culture
and art are the ideal ways to connect. They're universal."
He's an artist, too: While in high school in Israel,
Cohen's short film, "Lamb to the Slaughter," won
second prize at the Jerusalem Film Festival.

Claim to fame: He may be the only IDF company commander to take ballet
and an African dance class at Barnard. "You only live
once," he jokes.--Tamar Snyder

36 Under 36: SOCIAL JUSTICE & GLOBAL CHANGE

Rabbi Jill Jacobs, 32
Social justice maven for fair housing

At first she thought she would explore her passion for social justice
as a journalist, but eventually Jill Jacobs decided to become a rabbi,
uniting her love of writing, learning, teaching and leading in one
career path. During her first year of rabbinical school at JTS, Jacobs
got involved in a tenant organization in Harlem. "It was
physically close, but emotionally and spiritually worlds apart."
Hoping to merge her two interests, she began to study Jewish texts
that speak to landlord/tenant issues, which led to new ways of
thinking about social justice.

The issue of social justice, she believes, was not central to the
communal agenda when Jacobs entered rabbinical school in 1998; today,
she meets with current JTS rabbinical students monthly who are
interested in making social justice a focus of their rabbinates.
"[There is] always the sense that the world we're living
in isn't how it's supposed to be, and it's hard to
take Judaism seriously and be satisfied with what's around
us," she says about the connection between Judaism and justice.
"There's a search among young people for meaning
that's not just about continuity, continuing the Jewish people
because we were killed in the Holocaust [or because of] the State of
Israel," she continues. "If Judaism's going to be
meaningful we have to engage in the world."

She is currently rabbi-in-residence at Jewish Funds for Justice, where
she speaks, writes and develops programs around wages, housing,
healthcare and related issues. And a teshuva she wrote about living
wages and unions for Conservative institutions is making its way
through the Conservative Law Committee, coming up for a vote at the
end of this month. She is also writing a book about Jewish social
justice.

Business Savvy: Jacobs designed T-shirts that say, "This is what
a rabbi looks like"; they've been selling well.
(www.cafepress.com/womanrabbi) Civil Disobedience: Once got kicked out
of the General Assembly for doing street theater in the
hallway.--Carolyn Slutsky
http://support.jtsa.edu/site/R?i=jDowabL5bANsDww3aszPGw..

36 Under 36: TRANSFORMING EDUCATION

Adam Gaynor, 33
Equipping unaffiliated Jewish prep school students with the tools to
forge their own Jewish identities

Hebrew school was a miserable experience for Adam Gaynor. "I was
never one of those kids who connected with the Jewish community in any
meaningful way," he says. So when it came time to choose a
college, Jewish life on campus was hardly a consideration.

Ironically enough, it was Gaynor's profound sense of isolation
as one of the few Jews at Bates College in Maine that propelled him to
explore his Jewish identity--largely in outrage against the
pervasive anti-Semitism on campus. After college, he enlisted in the
Israeli army before working in the Israeli Foreign Ministry and then
returning to New York.

In his current role as deputy director of The Curriculum Initiative
(TCI; tcionline.org), Gaynor helps support Jewish life among close to
3,000 Jewish kids enrolled at 75 non-Jewish independent high schools
in the United States. "I experienced a similar trajectory to
that of most of my students," he says. "I understand where
they're coming from."

Most of the prep school students he works with reside on the periphery
of the Jewish community. They're Jews of color or Jews with only
one Jewish parent. "They're embarrassed by their lack of
knowledge about Judaism or being seen as 'not Jewish
enough,'" he says.

Gaynor, a big believer in "open tent Judaism," works with
teachers at prep schools to incorporate educational programming into
the curriculum, and acts as a resource to support Jewish clubs. In
addition to sponsoring a summer institute to train teachers in
text-study techniques from the Jewish tradition, TCI also organizes an
annual student retreat called Jewbilee, where students spend Shabbat
at a New England boarding school, meeting one another and exploring
their Jewish identities.

Side job while in college: Gaynor worked as a wilderness guide for
YMCA (and would frequently go ice climbing). Musically inclined?
Gaynor has tried his hand at playing the oud, a Middle Eastern
pear-shaped instrument.--Tamar Snyder

Conservative Movement and Jewish Law development

Thursday, May 15, 2008

his week’s commentary was written by Rabbi Lisa B. Gelber, associate dean, The Rabbinical School, JTS.

Parashat B'har
Leviticus 25:1-26:2
May 17, 2008 / 12 Iyyar 5768
This week’s commentary was written by Rabbi Lisa B. Gelber, associate dean, The Rabbinical School, JTS.


Almost a year after the twenty-fifth anniversary, with current showings on TV Land promising the version with enhanced visual effects, never-before-seen footage, and a digitally remastered soundtrack, as well as videos and DVDs for watching at home whenever you wish, E.T.: The Extraterrestrial is a part of the cinematic culture of many more people than just the moviegoers of the early 1980s. The opening scenes introduce us to E.T. exploring the area, pulling up plants, and admiring the view. To his horror and astonishment, E.T. is left behind by his friends and colleagues as they lift off towards the sky. E.T.'s time on earth is that of an inquisitive visitor, without possessions, gaining exposure to the ways of the land, never completely fitting in, longing for and trying to connect with his home.

It might seem odd to think of ourselves as E.T., visitors on earth, owners of nothing. After all, our homes are filled with possessions, we pay mortgages and rent, plant flowers, fruits, and vegetables, and our goal, on the surface, is to remain firmly entrenched in the earthly realm. To what end?

This week’s parashah, B'har, carefully reminds us that our responsibilities towards this world, the land, and its inhabitants, grow out of our relationship to God, the true owner of the land on which we live. V'ha'aretz lo teemachayr lee'tzmeetoot, kee lee ha'aretz; kee gayreem v'toshaveem atem eemadee. “The land shall not be sold in perpetuity, for the land is mine; for you are strangers and residents with me” (Lev. 25:23). The text makes us mindful that the land belongs to God; we are merely tenants and, ultimately, we own nothing. Baruch of Medzibezh (1757-1810), a grandson of the Baal Shem Tov, understands this to mean that we are strangers in this world; our time and place here is temporary. In truth, we are residents with God. The more we distance ourselves from the material world, the closer we may be to God's realm.

Yet we have responsibilities here on earth; we know we cannot completely separate ourselves from the material nature of the world in which we live. So, why then doesn't the text emphasize that God is here with us, or, more precisely, that we have work to do here, together, more clearly suggesting that God may abide with us here on earth, as we strive to elevate ourselves to a more Godly realm. This is precisely how the Degel Machaneh Ephraim (Rabbi Moshe Chaim Ephraim, 1748-1800) another grandson of the Baal Shem Tov, reads our text. For the Degel Machaneh Ephraim, "God is like a stranger in this world, having no one on whom to rest the Divine presence." God longs to be with us, to have our companionship, to draw out the holiness in the world. And, so, God, like us, is a stranger here on earth; when you are gayreem v'toshaveem, says God, you are emadee, with me: Even here, you are not alone, for I too am a stranger in this world.

How might strangers walk the earth? With a sense of longing and loneliness, perhaps. Also, with a sense of openness to exploring what is set before them. Abraham Joshua Heschel wrote, "There are three ways in which we may relate ourselves to the world: we may exploit it, we may enjoy it, we may accept it in awe" (God in Search of Man). So often, we are drawn to exploit the earth, draining the land's resources without thought—or enough sense of responsibility—for what will happen when they are gone, thinking of ourselves in the moment, or what best suits our individual needs. Emphasis on recycling and "greening" our communities raises our awareness, and has the potential to refocus our actions towards sustaining the earth's gifts and blessings. While we may walk through a park, admiring the flowers and breathing in the fresh air, it is when we accept our place as temporary residents on this earth, along with God, open to the wonder that unfolds before us, that we are more likely to accept the world in awe. It is with God that we are home.

This is the true message of our verse, I think, especially in relation to the sh'meetah and the yovayl, the Sabbatical and the Jubilee year. A time of rest, the opportunity to sit and dwell, provides physical and spiritual benefit for God's earth and God's people. The cessation of physical activities may act as an invitation to stand back and appreciate all that we have, to give thanks for our accomplishments. Stopping in our tracks heightens our senses and allows us to notice what's going on around us and within us. Being present among the gifts of the land and its people encourages us to be in touch not only with how we cultivate that which nourishes us physically, but also how we tend to that which sustains us spiritually, how we nourish and foster our relationships with God and one another. Learning to wait, to feel, to set aside instant gratification, calls God into our midst and raises the level of kedushah, of holiness, in our world.

Sue Monk Kidd offers the following prayer in When the Heart Waits (page 110):

To be fully human, fully, myself,
To accept all that I am, all that you envision,
This is my prayer.
Walk with me out to the rim of life,
Beyond security.
Take me to the exquisite edge of courage
And release me to become.

Just as God is here for us, so can we be here for God if only we are willing to embrace our place as partners and companions, trusting in one another, and coming home to God by striving to live with compassion and with awe for every stranger who walks the earth.

The publication and distribution of JTS Commentary are made possible by a generous grant from Rita Dee and Harold (z”l) Hassenfeld.

Wednesday, May 14, 2008

CONSERVATIVE ZIONIST THOUGHT: SOLOMON SCHECHTER’S “ZIONISM: A STATEMENT”

LEARNING AS A JEW



CONSERVATIVE ZIONIST THOUGHT: SOLOMON SCHECHTER’S “ZIONISM: A STATEMENT”

(The following text is abridged from a pamphlet first published on December 28,1906, and reprinted in Schechter’s Seminary Addresses, New York, 1959).


To me personally, after long hesitation and careful watching, Zionism recommended itself as the great bulwark against assimilation. Zionism declares boldly to the world that Judaism means to preserve its life. It shall be a true and healthy life, with a policy of its own, a religion wholly its own, invigorated by sacred memories and sacred environments, and proving a tower of strength and of unity not only for the remnant gathered within the borders of the Holy Land, but also for those who shall, by choice or necessity, prefer what now constitutes the Galut.


The term Galut is here loosely used expressing, as I have often heard it, the despair and helplessness felt in the presence of a great tragedy. And the tragedy is not imaginary. It is real, and it exists everywhere. It is a tragedy to see a great ancient people, distinguished for its loyalty to its religion, and its devotion to its sacred law, losing thousands every day by the mere process of attrition. It is a tragedy to see sacred institutions, as ancient as the mountains and which Israel for thousands of years shrank from no sacrifice to maintain, destroyed before our very eyes and exchanged for corresponding institutions borrowed from hostile religions. It is a tragedy to see a language held sacred by all the world, in which Holy Writ was composed, and which served as the depository of Israel ’s greatest and best thought, doomed to oblivion and forced out gradually from the synagogue. It is a tragedy to see the descendants of those who revealed revelation to the world and who developed the greatest religious literature in existence, so little familiar with really Jewish thought, and so utterly wanting in all sympathy with it, that they have no other interpretation to offer of Israel’s scriptures, Israel’s religion, and Israel’s ideals and aspirations and hopes, than those suggested by their natural opponents. We are helpless spectators in the face of these great tragedies; in other words, we are in Galut. This may not be the Galut of the Jews, but it is the Galut of Judaism, or, as certain mystics expressed it, the Galut of Hanefesh, the Galut of the Jewish soul wasting away before our very eyes.



I belong to that class of Zionists that lay more stress on the religious-national aspects of Zionism than on any other feature peculiar to it. The rebirth of Israel ’s national consciousness, and the revival of Israel ’s religion, or, to use a shorter term, the revival of Judaism, are inseparable. When Israel found itself, it found its God. When Israel lost itself, or began to work at its self-effacement, it was sure to deny its God. The selection of Israel, the indestructibility of God’s covenant with Israel, the immortality of Israel as a nation, and the final restoration of Israel to Palestine, where the nation will live a holy life on holy ground, with all the wide-reaching consequences of the conversion of humanity and the establishment of the Kingdom of God on earth --- all these are the common ideals and the common ideas that permeate the whole of Jewish literature extending over nearly four thousand years.





“Only when Judaism has found itself, when the Jewish soul has been redeemed from the Galut, can Judaism hope to resume its mission to the world.”




The reproach that Zionism is unspiritual is meaningless.. However, the imputation is as old as the days when the name Pharisee became a reproach, and it is not to be expected that the Zionists would be spared. The Zionists are no saints, but few movements are more free from the considerations of convenience and comfort, and less tainted with worldliness and other worldliness than the one which they serve.



The work in which Zionism had to engage first, and in which it will have to continue for many years to come, was the work of regeneration. It had to re-create the Jewish consciousness before creating the Jewish state. In this respect, Zionism has already achieved great things. Foremost of all, Zionism has succeeded in bringing back into the fold many men and women, both here and in Europe , who otherwise would have been lost to Judaism. It has given them a new interest in the synagogue and everything Jewish, and put before them an ideal worthy of their love and their sacrifice.


But, while Zionism is constantly winning souls for the present, it is at the same time preparing for us the future, which will be a Jewish future. Only then, when Judaism has found itself, when the Jewish soul has been redeemed from the Galut, can Judaism hope to resume its mission to the world. History may, and to my belief, will repeat itself, and Israel will be the chosen instrument of God for the new and final mission; but then Israel must first effect its own redemption and live again its own life, and be Israel again, to accomplish its universal mission. The passages in the Bible most distinguished for their universalistic tendency and grandeur are the verses in Isaiah and Micah, and there it is solemnly proclaimed: “Out of Zion shall go forth the law, and the word of the Lord from Jerusalem .”


Our sages have themselves given expression to this correspondence between the universalistic and the nationalistic elements in Judaism. A solemn declaration, thus they declare, has the Holy One, blessed be He, registered: “I will not enter the heavenly Jerusalem , until Israel shall come to the earthly Jerusalem .” Not in conflict but in consonance with Israel ’s establishment of the divine institutions in their full integrity in God’s own land, will be the triumph in all its glory of the Kingdom of Heaven .