Of interest?

Couple of things I read at lunchtime. 

The first is a dark one, but worth reading. It's an ABC News piece on an Orthodox Jewish Community's Struggles With Abuse Allegations. Yes, we know that even so-called "modern" orthodoxies fail to explain away their communities' underlying theological misogyny and homophobia. And yes, we know that myths such as the sober, kind, gentle, and hard working Jewish father are in cases, well, myths. But this evil skeleton remains largely hidden among dirty clothing and deserves an airing. And while the article focuses on the abuse of young boys among the ultra-Orthodox, we should also remember the substantive but-brushed-under-the-carpet allegations of sexual abuse leveled against some inspirational leaders of progressive Jewish communities. We applauded as Catholics started clearing out their closets; now it's our turn to chase the Good.

The second might scare some of you in a different way. (Some of you may be less than happy reading it.) It's a concise, well-assembled WSJ piece with a self-explanatory title: The Fine Print: What's Really in a Lot of 'Healthy' Food? Remember: eat organic—vegetarian when possible; eat local; read labels!

What's in a name?

Philosophers, philologists, and sociologists (and, according to Genesis, Gd) understand the claim to ownership and power inherent in an act of naming. And while I dislike forcing organic phenomena into artificial pigeon holes, it seems useful at least to try to name—and, in the process, further describe for my friends—my understanding of Judaism. 

Some think they have a name for my Judaism; they call it "neo-Hasidism." But after trying on that name and wearing it for a time, I find it both too broad and too confining. 

So-called neo-Hasidism encompasses a wide range of theologies and practices rooted in, among other things, the:

• Thought of 20th century giants such as Martin Buber and Abraham Joshua Heschel
  
• Socio-spiritual teachings of ex-Hasids like Shlomo Carlebach and Zalman Shachter-Shalomi 
  
• Back-to-the-farm mystical Judaisms of Arthurs Green and Waskow and the Havurah Movement of the 1960s and 1970s

Now it's true that I share with various neo-Hasidisms a generic:

• Dissatisfaction with the dryness of modern Judaisms
  
• Love of old-school Hebrew liturgy and tunes
  
• Reaction to the anti-egalitarianism of traditional Judaisms
  
• Fascination with some joyous and mystical aspects of Hasidism 
  
• Frustration with the expensive, hierarchical nature of today's synagogues 
  
• Interest in complementary ideas often inspired by Asian philosophies and religions

But despite these commonalities, and while most neo-Hasidisms are avowedly egalitarian, the word Hasidism carries too much negative baggage for me and others, for whom it conjures visions of all manner of non-egalitarian orthodoxies. 

So here's a thought. Like Reform Judaism a century or so earlier, today's new Judaisms are born of the types of rifts in tradition that characterize modern history—they are born from modern humankind's urge to "do one's own thing." And precisely because this type of break is a recurring theme of Modernity, it should be possible to adopt and adapt a name for my Judaism that better describes where I come from and how I hope to be. 

The birth and rebirth of modern art remains the singular example of Modernity's self-consciously creative attack on tradition and itself. It comprises succeeding generations of young artists borrowing non-Western themes, sensibilities, and perspectives to break free from the Academy and each other. But the British punk rock explosion is the example that best serves the task at hand. It saw kids—musicians is too grand a term—rebel against a bloated rock and roll business that, by the mid-1970s, had lost sight of its inclusivity, its appeal to immediate experience, its disdain for authority, and its availability to the untrained. 

This punk rock attitude encompasses many of the concerns that drive my Judaism. It screams for a return to oft-forgotten or rejected roots in order to map more convincing and viable routes forward. And because the sublime system of thought undergirding all Judaisms understands the human animal as a necessarily social one, I know I can't map and travel those routes alone. So while some might find it more convenient and comfortable to call me a neo-Hasid—or even an oxymoronic "Traditional Egalitarian"—I'm happy for now being a Punk Rock Jew struggling to build a group. 

Let's do Shabbat

You can talk and talk—or blog and blog—but it's doing that makes the difference. So here's some doing: to help build an egalitarian South Austin minyan, we plan to host two informal religious gatherings every month: 

• A family-centric Saturday evening Havdalah and pizza party
  
• A family-friendly Saturday morning learning service 

OK, enough with doing and back to the talk. How might these gatherings look and feel?

 

Havdalah is Havdalah is Havdalah. Kati can lead, I can lead, or anyone else can lead—please. But it takes no great planning and preparation. The service is short and sweet—really sweet; I love Havdalah—and provides the opportunity to share relaxed downtime with a hopefully growing circle of friends on a monthly basis. You bring the ruach, we'll buy the pizza.

 

Saturday morning services require more forethought. Here are some initial ideas—feel free to amend and append:

• Start short and sweet—45 minutes to an hour at most—with hope that interest engenders elongation
  
• Abbreviate the traditional Hebrew liturgy, building consensus around a few central Hebrew prayers—yes many new liturgies are at least in part bilingual and uniquely meaningful to their congregations, but the traditional Hebrew liturgy is an indispensible cultural glue that adheres Jews across space and through time
  
• Consider reading not singing prayers at first, allowing worshipers to learn not only to read and enact the prayers, but also to understand them
  
• Incorporate a brief reading from the week's Torah portion, perhaps even in English, and tie to topical issues
  
• Share responsibility for kids, with different parents volunteering for different services
  
• Make a simple vegetarian Oneg—we'll even provide the Manischewitz

Now is as good a time to start as any. We are happy to provide the impetus, but this must be a shared community in every way—unlike the dogmatic and fiscal autocracies that rule many synagogues. It will work only if everyone makes their voice heard respectfully and respectfully hears the voices of everyone else.

 

Your thoughts?