Ann Arbor Reconstructionist Congregation

Rosh Hashanah

“How can our water not be fine?”

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Today makes 1660 days without access to tap drinkable water. What’s even scarier is there are places all around the country with water worse then Flint and they have no idea yet. — Mari Copeny (@LittleMissFlint) September 11, 2018
By Mark Schneyer

In her Rosh Hashanah sermon this year, Rabbi Ora urged us to “Choose Life,” and focused our attention on issues that prevent people from having access to clean water. I thought it would be useful to list some of the people and organizations mentioned in her sermon, as well as a few related ones::

Finally, Mona Hanna-Attisha, the pediatrician who stood up to advocate for the kids of Flint at a time when the state of Michigan claimed there was no problem with Flint’s water, has written a new book, What the Eyes Don’t See, telling the story of her fight and some of her own history as well. She spoke tonight in Ann Arbor, and said the title of the book refers both to the invisibility of lead in water as well as “problems we choose not to see.”

She described her inner dialogue when she was deciding to go public with the truth she was learning. “How can our water not be fine?” she said she asked herself. The government had experts testing and overseeing and enforcing the law, the water must be clean. But the evidence told her otherwise and she launched her fight.

 

Zichronot/Memories

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Memories by Josh Samuel, on Rosh Hashanah 2017

My family moved to Israel when I was eleven. Israel is built on shared memory.

The memory of the Holocaust permeated my coming of age in Israel, building a wall of justification.

Memorial ceremonies in white shirts on Remembrance Day for Fallen Soldiers, the day before Independence Day, with wisps of flute music snatched by the wind and solemn poems about the youth being a silver platter on which the country was served.

But there was an earnest sense of belonging, a feeling that our path was right. I remember standing with friends in a clutch of bicycles, shortly after the Yom Kippur war, discussing seriously what we would do if we were invaded and how we would resist.

Years later, at my farewell party in Albuquerque NM, heading back to Israel after my two-year postdoc, we heard that Yitzchak Rabin had been shot and killed. We returned to Israel, but that sense of belonging had evaporated.

There is a hole where that feeling of belonging was, like a missing filling, huge when probed with the tongue, but seemingly imperceptible when viewed from the outside.

I no longer celebrate Yom Haatzmaut, Israel’s independence day, nor do I celebrate the 4th of July.

There is a sense of loss when a place leaves you, or maybe it was never actually there from the beginning.

I fight against the cynicism and anger that the loss of belonging to a country can invoke.

I strive to find belonging in a community for myself and my family.

Because that is all there is.

and it is enough.

[Editor’s note: Each year we extend the learning from the High Holidays by publishing some of the talks given during services. You can find other Rosh Hashanah talks from past years here.]

 

The Call of the Shofar: Rena Basch on Activism

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Rena and Jeff Basch at our 2017 Annual BBQ. Photo by Stephanie Rowden
by Rena Basch, from her dvar on Rosh Hashana

Often people hear a distinct, sharp call to action. Something happens; something shocking or traumatic happens to you, your family, your community, or your nation. We hear these calls to action. They’re often loud and clear. Yet, we struggle with what actions to take. We hear the call. But then what?

There are also softer, more subtle calls to action. You’ve heard something over and over again, but then one day, the same words sound different. Something crystallizes in your head. “Aha,” you say. You hear the call.

For me, current events of 5777 provided an unrelenting cacophony. Deafening calls to action. I sifted through the noise, adjusted priorities, and chose a path for tikkun olam. I’m fortunate and grateful for being able to do this: hear the call–consider, contemplate, plan–then act. I have learned how to do this from all of you. Our community sounded the shofar, then taught me how to hear it. You’ve showed me how I can be useful, can help change the world.

Here are just a few examples:

A pair of our founders, my friends Aura and Aaron Ahuvia, extend an invitation to me–a call to an unaffiliated, uninvolved Jew: Come to our Reconstructionist Havurah. I’m like, “What’s a Reconstructionist Havurah? Sounds like a cult.” They took the time to explain, and Aha! I’m in. This is Judaism to me.

Over the years, these subtle calls to action continued from our community members. A very young Sarah Kurz–I will always remember her empathy. Back when the Hav was still meeting in the basement of a church near the law quad. A special aunt of mine had died. I’m crying during services and Sarah comforts me. I hear the call: I need to do that too – comfort those in need. Stop being afraid to reach out.

Again, a few years ago – Marcy Epstein says “let’s plan Shmita. Let’s plan Shmita for the Jewish community of Ann Arbor and southeast MI.” And I say, “Huh? What’s Shmita? Never heard of it.” Then, “that’s too devout, that’s too spiritual, that’s too big an endeavor. I can’t.”

“Of course you can,” she said. “Food! Land! Justice! Shmita!” Aha, I hear the call. She and Carol, and Idelle and many others made me see how I was needed to help us study and celebrate Shmita.

Last year, Rabbi Alana spoke at the Interfaith Council for Peace and Justice 50th Anniversary dinner. Here’s what I heard her say–more or less: “You old activists need to listen to the young activists to understand today’s issues, to understand today’s methods. And you young activists need to learn from the old how to build infrastructure.” Aha! A clear call to action. I can help with that. I can learn from different generations. I can help build bridges.

Again, this past year, right now really–the cacophony. Bells are ringing loud and clear. The shofar blowing every morning in the form of daily news. Fresh assaults on our values nearly every day. The antithesis of tikkun olam. I heard, I hear this shofar. Most of us here today hear the call to action. And our community, like usual, we’re hearing that call–we’re listening, processing–the are wheels turning, and we’re helping each other find our way to action.

I decided in November to become “An Activist.” (Because I need yet another career path, another to-do list, right?) I’ve been listening to my mother saying over and over again–“gerrymandering is tearing apart our nation.” Aha! The light bulb goes on, the idea crystallizes, I hear the call. I can act to fix that.

I look around our congregation and see role models everywhere, activists of all sorts, hearing the call, living their values, giving their skills and time, acting to make the world a better place in a myriad of different ways. I tell Rebecca Kanner I’m going to work on redistricting reform. I ask her to teach me how to be an activist.  She says “you already are.” What? Huh? ……Aha! thank you. Thank you for giving me the confidence to say, yes. Yes, I am an Activist.

So thank you, my Ann Arbor Reconstructionist community for giving me the support, the role models, the opportunities and the confidence to truly heed the shofar. We all hear the call. We are all acting.

 

Is memory important?

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Zichronot/Remembrances: Is memory important? 
Rosh Hashanah 2016 Talk by Nancy Meadow
Judith Tendler , Dec 30, 1938 - July 25, 2016
Judith Tendler Dec 30, 1938 – July 25, 2016

I have loved and lost many women in my family to dementia or Alzheimer’s.

My maternal Great Aunt Sarah who, in dementia, read the same novel for ten years and loved ice cream.

My paternal grandma Alice who, in dementia, swore like a sailor and loved ice cream.

My mother, RoseAnna, who in dementia was not at peace unless she was ‘creating something’– even if it was folding the same two washcloths for hours on end. And who liked to mix her raspberry sherbet with potato chips.

My mother’s best friend, Sarah, who in dementia was tortured by interactive visions of evil people and deeds her clients suffering from trauma had shared with her over decades of a career in social work.

My mother’s sister, Aunt Judith, a beyond brilliant writer and academic who in her dementia would not stop walking even when her body could no longer do so, who corrected people’s grammar long after she could hold a conversation, who was not at peace unless she was holding a book/journal/few sheets of paper in her hands … and who loved ice cream.

I watched the disease slowly but relentlessly steal every single memory and every single piece of knowledge from their beings. Every bit they had spent a lifetime collecting. First to go was often words. Not all of them, but the beautiful, specific ones that communicated just exactly who they were, what they were thinking, how they felt, and what they wanted. As the memory pillage continued they lost the ability to sequence, connect, and feel safe in space. This is when trouble with keys, locks, codes, and doors began. Then difficulty with transitions began, small transitions like walking from tile onto carpet or through a door way, and big transitions like choosing a different route home or a new doctor. As the battle for memory marched further forward they lost names of people they loved, they knew. Every single one. From today, from yesterday, from generations before. Then the ability to care for their most basic needs, then their own name, then the ability to swallow, then to breathe.

When I was young, and I lost family members who were two generations older than me, I thought about how sad I was and how wrong it was that I could not have them in my life anymore. When I was an adult and lost my mom I thought about what mental habits I could adopt, ASAP, that might help me escape such a cruel death.

Then I lost mom’s best friend, and then Aunt Judith started to fail. Through Judith, I lost many beautiful people I fell in love with, those who lived with her while she was in an assisted living facility and then the Memory Care Ward. Then, this past July, I lost Judith – the last of her nuclear family.

Now I presume I will die from Alzheimer’s or some other dementia. I already love ice cream. The doctors object to such certainty, and perhaps it is the raw grief, but after witnessing all these strong, smart, feisty women fall who am I to think I could escape it?  

So I am here today, asking: why do we place such value on memory? Is it really so important?

When my grandmother was living with us the last six months of her life, I remember sitting on the couch with her for hours looking over family scrapbooks. I remember how happy I could make her by rattling off the names of dead friends and relatives I had never met but were in those picture books. I remember sitting at the piano with her while she played and sang a particular song from her Eastern European childhood over and over – drilling the melody and words into my childhood memory bank. My mother was caught up by the genealogy bug. She “found” over 1,500 relatives and took me on a roots tour that included visiting a shtetl in Ukraine, a street in Antwerp, and a sleepy town in Norway. My mother and grandmother clearly thought it important to remember the past.

Since my twins’ birth, I have told the story to Mollie and Isaac about how their great-great grandparents escaped from Ukraine–and who begat whom–until we get to their own birth story. I’m doing what I am supposed to do, passing along the history. But I am sure I don’t have all the facts “right,” and now there is nobody left to tell me the “real” story. I watched my mother and aunt spend decades arguing over whose version of what their parents did and thought was “correct.” I know that my sisters and I have very different ideas about people and things that happened in our common past. We each have our own versions.

So, here I am today, asking: is memory important?

The Shofar blasts:  Waking up to something in a new way

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a Rosh Hashanah talk by Patti Smith

patti-smithDespite a lifelong love of being the center of attention and performing, I am actually a very shy person. I am one of those unusual folk who would rather be in front of dozens or hundreds of people than talk one to one with someone. One-to-one makes me nervous. It is out of my comfort zone.

I did something this past summer that is also out of my comfort zone—I went to camp for the first time. Unlike most people raised in the same circumstances as me, I had never gone to camp. I was quite sickly as a kid and going into the woods with no air conditioning or access to doctors was not really possible. But I’ve grown up and medicine is better, and air conditioned cabins are now a thing, so I got a scholarship and off I went to a dance and arts camp in the woods.

The nerves started a few weeks before camp did. I casually mentioned to my husband that maybe I shouldn’t go. I only knew a few people by sight, and wouldn’t know most of the 120 campers and maybe I should stay home. He reminded me that I had gotten a scholarship that I had to honor.

I set off on a Sunday in August. As soon as I arrived at camp, my nerves started jangling—I didn’t know anyone and they wanted us to sit together at meals. I had to make small talk with complete strangers, most of whom were quite a bit older than me and who all seemed to know each other. I held my own but my stomach jumped all over like it always does when I have to talk to people one on one. I found a Wi-Fi signal and messaged my husband, suggesting that maybe I should come home. He replied by wishing me a happy evening. Drat!

At breakfast and lunch the next day, I felt the same uneasiness that I always have. I started to message my husband again when I heard a woman make an announcement. She was looking for people to perform at the daily gathering, the time just before lunch when campers could sing, dance, tell jokes, lead a sing-a-long, or otherwise show off their talents. I erased my message to my husband and went up to the woman.

“I’m Patti from Ann Arbor,” I said. “I do storytelling, if you could use me tomorrow.”

Her face lit up. “I’d love it! You can go first!”

The story I selected was called The Plant People, the theme of which is me being a very literal and very naïve child who literally thought that the plant people were going to come and eat us all.

So I got up there the next day and told my 5 minute story. It is very rare that I say this, but it really hit all the right notes. I normally sort of black out when I’m up there, but I was really in the moment and it went great.

And then something happened. People started talking to me, and I had something to talk to them about. The theme of naivety and childhood hit a chord with people who told me about their very literal son or their sheltered niece. By telling my story, I had empowered other people to share their stories. And in doing so, we had opened a door into a territory of common life experiences. Now we had something to talk about! And my shyness melted away.

Because I got up there and told that story, I met people who I probably wouldn’t have otherwise even met. We have all friended each other on Facebook and next year at camp, we will have lots of stories to share!

patti-smith-warrior-queenPatti will perform her storytelling on Novemeber 10th in “HERsay: An Evening of Performance Art” at Pointless Brewery & Theatre 3014 Packard St, Ann Arbor, Michigan 48108

It is already sold out, but may be a good topic to talk to Patti about next time you see her!

Teshuva: Averting the “harshness of the decree”

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Nathan MartinErev Rosh Hashanah dvar Torah by Rabbi Nathan Martin

Shana Tova and Gut Yontif,

I first want to say what an honor and privilege it is for me to be celebrating Rosh Hashannah with you this year. When I started out my job in Ann Arbor in 2006 at the University of Michigan Hillel, I remember the feeling of having left a vibrant Reconstructionist Rabbinical College community and assuming that I would just have to settle for “less” community. And I remember the delight and surprise I felt when I started coming to the AARC.

  • There were God-wrestlers–people who thrived on challenging contemporary notions of Jewish theology trying to find their own unconventional theological path into the tradition
  • There were Jewish learners–people who simply wanted to soak up the various parts of Jewish tradition and find meaning in the voices of our ancestors
  • There were God Seekers–people who sought to integrate traditional and innovative Jewish practice to develop a meaningful Jewish path
  • There were Community Builders–I called these the “doers,” the folks who simply stepped up and made programs and community happen
  • And most of all, there was warmth and welcome. Without fanfare people stepped up and helped me and my family feel at home.

This Jewish diversity within the AARC is what makes you the strong and unique community you are. And my first blessing for the new year is that you continue to draw from these many strands to continue to build a caring and Jewishly diverse community for the future.

Rosh Hashannah is a powerful moment in our Jewish calendar cycle. We are stepping back to assess our past behavior and seeking to re-set our intentions for the coming year. We draw from the metaphor of rebirth–hayom harat ha-o’lam, today the world is born–to see if we too can renew ourselves.

Alongside the process of renewal is the time we take to recognize our own fragility. This is the essence of the “unetane tokef” prayer which we will be reciting tomorrow, a meditation on the fragility of life. The prayer confronts us with images of judgment and the uncertainty of what lies ahead. And then it takes an interesting turn with the words, “uteshuva, utefillah, utzedakah ma’avirin et roa’ hagzerah” –“teshuva, tefillah, and tzedakah avert the harshness of the decree.”

What does it mean to have the harshness of a decree averted?

teshuvah

Let’s focus tonight on the first word of this phrase: teshuva. While translated as “repentance,” the root of the word for teshvua has the meaning of “shuv” to return. I often translate “teshuva” as “returning to our best selves.” Rosh Hashannah and these ten days of repentance are a time when we try to reach for our best selves and imprint this behavior as a guide for the coming year. Often this work is done in the negative–at least liturgically. We recite litanies of mis-steps that we have done personally and as a community. But, the personal reflection moves beyond the liturgy. We each have our own personal spiritual curriculum for improvement. Here’s a personal example for you.

I have a habit of leaving my books on the dining room table–thinking that in the few free minutes I might have between dinner and bedtime I might do some reading. (Usually an overly-optimistic scenario.) When my partner Abby the other day said in a somewhat sarcastic tone “are you planning on leaving your books on the table again,” I could notice a variety of feelings come up that included: defensiveness, “Well I may read something;” guilt, “oy, she caught me;” shame, “I know I should have moved the books and I feel bad and embarrassed that I didn’t.” And, sometimes perhaps even humor, “Oy, there’s Nathan forcing his foibles onto the family.”

The smallest details of our lives can be challenging and worthy of introspection. The more we stop and look, the more we realize that we are constantly falling short of the ideal human being that we would like to be. This may be in the ways in which we take care (or don’t take care) of our bodies, in our lack of attention for those we care about, and the list goes on. But one thing I realized: when I dwell in my guilt, shame, and embarrassment on the ways I come up short of my ideals, I become both the judge and implementer of the “harsh decree” mentioned in the unetane tokef prayer. An important part of the teshuva process is also figuring out to how let go of the strong internal critique we carry that distracts us from refocusing our minds on healthier behavior and choices for the future.

The moment we are able to name and face that we are falling short–that is a moment of lessening the severity of the decree. The moment we are able to name for ourselves and others the person we would like to become–that too is a lessening of the decree. And of course, the moment we are able to translate these personal insights into repairing our important relationships with our friends and loved ones–that too is a lessening of the decree.

As I conclude my remarks tonight and we prepare to move towards the close of the service I want to invite you to think about the notion of bringing someone in close with you as you do your teshuva work this year. What would it look like to invite a teshuva hevruta, a close friend who can help you hold the best picture of yourself, into this important spiritual work? This hevruta could be someone who you could share your “teshuva list” of those who you want to reach out to and apologize to. You could even debrief how it went. This hevruta could be someone you could share your personal spiritual growth curriculum for the coming year–and you could even set up times to check in periodically how the work is going.

As my comments indicate, rather than seeing the world and ourselves being reborn anew in an instant in Rosh Hashannah, we can rather hold onto the metaphor that we are at the beginning of the year’s journey of growth and transformation and an ongoing teshuva practice. Thus, each day when we say the blessing in the daily Amida, “selach lanu avinu ki chattanu” “forgive us our Sovereign for we have strayed” we could actually have our teshuva curriculum in mind as a focusing point for our work.

May we use this time of the next day and during this week to wake ourselves up to new possibilities, define our personal curriculum, and deepen our relationships to support each other in this important work.

Wishing you blessings and sweetness–and growth–in the coming year.

Humility/Sovereignty by Anita Rubin-Meiller

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by Anita Rubin-Meiller
Humility/Sovereignty: Rosh Hashanah Drash, 2016

anita-rubin-muellerBeing asked to talk about humility in the context of recognizing God’s sovereignty returned me to my spiritual roots, Al-Anon, 1981. In the 12 steps there is a clear relationship between humility and God. Step 1, admit we are powerless. Step 3, make a decision to turn our lives and our will over to the care of God. Step 7, humbly ask God to remove our shortcomings. And isn’t that exactly what this time of year gives us the space to do? Beginning with the new moon of Elul and culminating as the gates close on Yom Kippur, we are invited to deeply know ourselves, the whole truth of ourselves, and bring that truth before the Holy One of Being, whom our prayer book calls “author of creation, teacher of truth” whose sovereign power hopefully empowers us. Humility is about being in right relationship with ourselves and thereby being in right relationship with God.

There are many ways to approach this time of searching within. Sometimes we set out determined, with a particular structure of meditating, journaling, sharing. And sometimes awareness arrives in the midst of our pain, our suffering our challenges. And that can feel like a gift or a curse.

Here’s the story: I can’t remember what happened before, but if you were peeking in on us in the moment of the outburst, it would have appeared that my husband and I were fighting over something to do with a box of crackers. Whatever it was that was really happening, the result was an emotional explosion on my part that had me leaving the house in anger at 9pm to take myself on a walk.

For a while the anger stayed and my thoughts were oriented towards “he does this, and he does that, and it will never change, etc.” Then I remembered myself. That is to say, I realized that this angry, resentful woman was not the person I wanted to be. I remembered the soothing power of self-compassion and placed a hand on my heart as I walked and gently noted my pain. And then I got curious.  Why did this hurt so much?

In her newest book, Rising Strong, social work researcher and TED talk celebrity Brene Brown describes a 3-step process meant to guide us in rising from our fall, overcoming our mistakes, and facing our hurt. She gives a name to what I went through when I went for my walk after the fight with my husband: The Reckoning. Her name for the next step, The Rumble, is indicative of the wrestling that ensues when we are opened in curiosity and compassion to explore our self-justification and habitual stories and find what is really going in our mind and heart and soul.

As I settled into this calm and curious state, a wiser awareness arrived: this was about my 5 year old. Again. Often when I know that I am hurt, instead of feeling angry I am brought there: to the child needing loving attention, to the child needing to know she is lovable, to the child wanting to be held. Recognizing her presence then gave me an opportunity to soothe her and to listen more deeply to myself. I so desperately wanted to be “big” enough to go home, apologize to my husband and move on. But as I continued walking, I realized that my awareness could not yet translate into skilled words and that the best I could do was to say calmly that I didn’t have words yet, and helplessly go off to the basement couch to sleep.

One of the ways I experience humility at this time of year is recognizing that what I release into the river at Tashlich tends to repeat itself. So, as I awoke the next day I was quite aware that last year at this time I had vowed to love my husband as best as I could and for sure this meant giving up the idea that he should do what I do, want what I want, value what I value.  And that introduces the other player in this tale, the self -righteous teen who pops up to protect against the hurt, the sorrow and disappointment of the 5-year-old feeling unloved. She has always been harder for me to embrace, but at least the embrace does come.

To quote Brene Brown again: “The irony is that we attempt to disown our difficult stories to appear more whole or more acceptable, but our wholeness – even our wholeheartedness- actually depends on the integration of all our experiences, including the falls” She calls her third step in the process of coming home to ourselves “The Revolution” and describes it as being able to write a new ending to your story based on the learnings from the process of  The Rumble.

So I awoke to find Roger and my words.

In a letter from the Ramban to his son, quoted by Rabbi Dr. Louis Jacobs, he writes of humility: ”Let your voice be gentle and your head bowed. Let your eyes be turned earthwards and your heart heavenwards. Let every man seem superior to you in your own eyes. God alone knows the true worth of a man.”

As Roger and I took a morning walk and I tearfully shared my apology and realization, my pain and my hope for a different outcome, I could feel my whole being soften, lean in to this man that I have loved imperfectly for 30 years. And without asking, he shared his insights as well and we came to better understand the dance we have done for so long of triggering each other’s vulnerabilities and acting protectively in response. There is a saying in the Tai Chi principles: 4 ounces displaces 1,000 pounds. When I am corrected during morning practice it is often minuscule, but feels like a miracle, a small adjustment creating a significant shift.

I was sure this shift was here to stay, but “never again” are not the words of humility. Just last week I had yelled at my husband “I need you to meet me halfway”  and found myself heading for the basement couch again, where I looked up the Biblical definitions of humility and found this: “the quality that lets us go more than halfway to meet the needs and demands of others.” I picked up my pillow, returned to our bedroom, and snuggled in, grateful.

Humility is knowing that no matter how hard I try I will never be perfect. It is trusting that the Holy One of Being will have a lot more patience with my repeated mistakes then I tend to have. It is finding lessons mysteriously delivered in unexpected places.

I end with the wisdom of folksinger Steve Earle from a song called “God is God”

God, in my little understanding don’t care what name I call.
Whether or not I believe doesn’t matter at all.
I receive the blessings that every day on Earth’s another chance to get it right.
Let this little light of mine shine and rage against the night.
I believe in God and God ain’t us.

 

The Thing with Name Tags

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Me with my new name tag
Clare Kinberg with new name tag

One of the first tasks I was assigned as Events and Communications coordinator for AARC was to make name tags for new members, including teenagers who had would soon become bnei mitzvah and therefore full-fledged members of the congregation. And for Rosh Hashanah, I make replacement name tags for members who’ve lost theirs over the course of the year.

Now in my second year of working for AARC, I see the annual “Name Tag Check” as an important part of “taking stock,” preparing for the High Holidays. Over this past year, I’ve made four new name tags for bnei mitzvah and I’ve made five for new members….and this week I made 27 name tags for members who have lost theirs, including one for myself. Members: When you come to services for the High Holidays, be sure to pick up and put on your name tag. And put it back when you leave.

What’s with all this name tag business? Besides gently helping with our sometimes over-taxed memories for the names of people we know but just can’t pull up at the moment, name tags are an important part of reminding us of our responsibility toward welcoming others who are newer to our community. Our High Holiday services are open to all; many people come to pray with us once a year, and others who are considering joining a congregation come to check out the feel of the community. Our community is informal and pluralistic, welcoming to newcomers from a real diversity of backgrounds. If you are new to services, or attending as a non-member, I hope you will talk to people wearing AARC name tags. And members, let your name tag remind you to strike up conversations with someone you don’t already know!

I know my Name Tag Check next year will include several bnei mitzvah. I hope it will include many new members, too! (And if you lose your name tag in the middle of the year, no need to wait till High Holidays for the replacement; just let me know and I’ll make you a new one.)

Shana tova

Your Story Adds to our Shofar Service on Rosh Hashanah

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Cover of Rachel Barenblatt's machzor/high holiday prayerbook
Cover of Rachel Barenblatt’s machzor/high holiday prayerbook

Deb Kraus is looking for several people to tell 3-5 minute personal stories as part of the Rosh Hashanah day (October 3, this year) Shofar Service. Deb offers some explanation and background:

The Shofar Service, which happens in the later part of the Rosh Hashanah Service, is divided into three parts:  Malchuyot (majesty/sovereignty), Zichronot (remembrances) and Shofarot (call to action). For the last few years, AARC congregants have offered short 3-5 minute personal stories to introduce each section of prayer. This has been a really meaningful way for our members to participate in communal leadership and share an important part of themselves with the community.  For example, in past years, Kevin Norris shared about a health challenge (Shofarot) , Dina Kurz talked about higher power (Malchuyot), and I talked about hiking in the alps (Malchuyot) and (another year) how my daughter Molly and I shared memories of our old house in an attempt to get it sold (Zichronot).  Last year, this is where Clare called us to welcome Jews of all colors (Shofarot). So,  do you have a story to share? Contact me (drdebkraus@gmail.com) with your story idea, and I’ll try to fit it into the service.

In this blog on her site, the Veleveteen Rabbi, Rabbi Rachel Barenblatt introduces each section of the Shofar Service with a poem, directing our hearts to open to the prayers. Another resource on the Shofar Service is offered by T’ruah: The Rabbinic Call for Human Rights, with these kavanah/intentions for Malchuyot, Zichronot, and Shofarot. These may help you get started on finding your story.

Our Kahal, Our Sacred Community

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Rosh Hashanah talk by Margo Schlanger

margoHi, I am Margo Schlanger, and I’m the chair of the Ann Arbor Reconstructionist Congregation. I’m here to welcome you, whether you’ve been a part of our community for its full history of 22 years, or this is your first time spending time with us, or—as with me and many others—something in between.

My two children are 15; it’s been two-and-a-half years since their b’nei mitzvah. There was something about that morning that really epitomized AARC for me. Something, in particular, about the Torah service. The kids read Torah—the parsha was Mishpatim, laws—and they gave drashes in which they talked about the function of some of those laws at the time they were promulgated, and how we need to notice and critique the Torah’s failures with respect to equality in particular. Those of you who know my kids know that they have strong views about religion—like pretty much everything else. I was really proud of them—their moral and intellectual seriousness, their sustained engagement with Jewish texts and tradition, and their Hebrew skills. All that was nourished here in our AARC community. As usual in our services, someone else also read Torah, too—in this case, it was my sister-in-law, Ellie. Ellie is orthodox, and she had never read Torah in a mixed gender congregation before. We invited her, and she accepted, as an act of bridging her orthodoxy with our more liberal Judaism. It was about shared family feeling, and shared Judaism. I was really proud of her, and proud to be her sister-in-law, both because of her evident erudition, and because she was willing to participate, just for a few minutes, in our community that is so very unlike hers.

Anyway, back to why I’m standing here before you. To me, what happened at my kids’ b’nei mitzvah—both with them, and with Ellie—was the essence of our kahal, our sacred community. As it did during that Torah service, AARC during High Holidays and all year round offers a space and community where so many different kinds of people can gather, and can share whatever it is about Judaism that is most meaningful to them. Whether that is prayer and communal services, on Fourth Fridays, Second Saturdays, and holidays; connecting at our monthly pot lucks that follow Fourth Fridays; social justice projects; book club, Beit Sefer. For different members, different families, the draw is different—but we have created a kahal, a sacred community, out of all of us together.

And so now I get to the ask. Our community depends on you. That means both money and effort; we count on both, in so many ways. For many of the folks here, we depend on your membership, and your efforts on our behalf, and your membership dues. For non-members, perhaps you’d like to take the (very easy) plunge and become a member. But even for non-members not interested in membership—and we love having non-members come to our services, including these lovely High Holiday services—we depend on your support.

So welcome to our service, and welcome to this next year in our community. We will this year, together, enjoy many events and activities and meals and study sessions. We’ll do that with rabbinic leadership—Rabbis Strassfeld, Levitt, and Alpert—and with lay leadership, as we conduct our more permanent rabbi search. Please support this community—your community—as generously as you can.

L’shanah Tovah

[Editor’s note: You can easily renew your membership online right here.