Kezayit: Not Every Jew Looks Like You

What's this Kezayit thing? Read here.

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Kone-Miller-family- Writing recently in Tablet Magazine, author David Margolick acknowledged the Jewish people's chauvinistic tribalism.

"Why is it we Jews are not only quick to claim someone as our own, but insist upon claiming all of him? For better or worse, though, we do: our fierce feeling of specialness is something we don’t want to share with anyone else. [...] Our chauvinism knows no bounds, and tolerates no asterisks."

Margolick made this admission in an essay exploring the Jewish antecedence of Supreme Court Justice nominee Merrick Garland, which he penned after reading a New York Times profile of Garland that included the following biographical detail.

"Friends say Judge Garland’s connection to Judaism runs deep. His father was Protestant, but he was raised as a Jew — he had a bar mitzvah in a Conservative synagogue — and he spoke movingly Wednesday of how his grandparents left Russia, 'fleeing anti-Semitism and hoping to make a better life for their children in America.'"

Upon learning that it was "only" Garland's mother who was Jewish, Margolick "felt instantly deflated," and became determined to dig deeper to see what could be turned up about Garland's paternal ancestry. In fact, Margolick learned, Garland's father is Jewish; the Times piece had reported Garland's father was Protestant in error. When the Gray Lady printed a correction, according to Margolick, "everywhere, Jews cheered."

Actually, this Jew didn't. If Garland identifies as a Jew (and is halachically Jewish as well!), why does it matter whether or not both of his parents are Jewish?

Louis-Jeff-used-for-BART-ad_smallerMargolick's article is a reminder that, for many contemporary, secular Jews, ethnic and genetic "purity" -- or yichus -- matters as much if not more than one's behavior or personal identification. Moreover, many members of the tribe (M.O.T.s) tend to prioritize our particularistic "subtribe" (e.g., Ashkenazim discounting Sephardic practice as alien or misguided rather than simply different, or Modern Orthodox Jews looking askance at their Reform brethren), further eroding the virtuous notion of klal Yisrael (the interconnection of all Jews).

Disappointingly, I can recall numerous conversations with fellow Jews, friends as well as relatives, who observed that Ethiopian Jews (Beta Israel), Indian Jews (including the Bnei Menashe), and all manner of converts (gerim) "aren't real Jews." When I blanche, they'll often add something like, "You know what I mean, not genetically."

To be fair, whereas Judaism, the religion, and Jewishness, our ethnic/cultural identity, used to be inextricably intertwined, the two are now viewed as distinct by a large majority of Jewish Americans, and the comments of my friends and relatives reflect their prioritization of Jewishness over Judaism. They accept that Ethiopian Jews are Jews in the sense that they practice Judaism, but they lack any yiddishkeit, which is what qualifies them as "real" M.O.T.s.

Enter Debbie Rosenfeld-Caparaz of Lehrhaus Judaica and Dawn Kepler, Director of Building Jewish Bridges, who co-curated the photography exhibition, This is Bay Area Jewry, currently on view at Temple Sinai in Oakland. Kepler, quoted in a J Weekly article about the exhibition, points out that "many refer to the Bay Area as a diaspora of the diaspora," a region where Jewish identity is complex-compound. Kepler states that the exhibition aims to “[push] folks to think more deeply about what Jewish heritage means and to realize that there are lots of Jews, and not very many of them fit into that Ashkenazi stereotype.”

If, as some leading sociologists contend, the Bay Area offers a portrait of the future of American Jewry, Margolick will need to accept the fact that many dedicated and active Jews look very different from him and/or have very different origin stories. Moreover, a great many of us may have only one Jewish parent...or none!

Kol HaKavod to Rosenfeld-Caparaz and Kepler for conceiving of This is Bay Area Jewry, and to photographer Lydia Daniller and writer Robert Nagler Miller for their efforts, as well. For more information on the exhibition, click here.

Image credits: Both photographs by Lydia Daniller for This is Bay Area Jewry, 2016 -- Top: The Kone-Miller Family, members of CBS!

Noah -- Genesis 6:9-11:32

Pieter_Bruegel_the_Elder_-_The_Tower_of_Babel_(Vienna)_-_Google_Art_Project_-_editedFor ten generations, the descendants of Noah remained bound as a single people with a unifying language. Following the construction of the Tower of Babel, however, these seventy united nations are scattered, dispersed across the face of the Earth. Today, amidst so many interconnected but unique cultures and ethnicities, we continue our journey toward making sense of this diaspora.

The renowned Czech-German writer Franz Kafka (1883 – 1924) once quipped in his Zürau Aphorisms:

If it had been possible to build the Tower of Babel without having to climb it, that would have been sanctioned.

Is the dispersion of the diaspora something “sanctioned” by our own inability to live in a unified state, as Kafka slyly suggests, or should all of the Jewish people unite in Zion as we intone each year at the conclusion of our seder?

The story of the Tower of Babel, which comes at the end of this week’s reading, inspires us to revisit the parsha's opening story of Noah. Noah is the only righteous person left standing in a world bereft of morality, and so he is called upon by God to design and build a wooden ark to escape the deluge that is about to wipe out all of Creation. Noah gathers his family and two members of each animal species to ensure continuity after the flood. The ark settles on Mount Ararat after 40 days and nights of rainfall, which recedes 150 days later. From the window of the ark, Noah sends forth a raven, followed by a series of doves to find any traces of dry land. Finally Noah exits the ark, in a sense restarting the process of creation by repopulating the earth.

During this new beginning, a covenant of the rainbow is made by God, who testifies to never again destroy all of humanity. With the flood's dramatic destruction fresh in mind, it is decreed that, henceforth, murder is a capital offense, and flesh or blood taken from a living animal is prohibited (while properly slaughtered meat is permitted to be eaten).

Noah drinks from the first produce of his vineyard, and becomes intoxicated. Again, this righteous exemplar is being tested. This time, we see just how effective Noah has been as a paragon through the behavior of his offspring: Shem and Japheth cover their exposed father, while Ham takes advantage of his vulnerability.

Considering the Babel story again in light of Noah's tale, we see that the model for celebrating diversity amidst dispersion appears in the covenant of the rainbow rather than the bricks and mortar of Babel.

- Rabbi Glazer

Image credit: "The Tower of Babel," by Pieter Brueghel the Elder, 1563

Listen to the audio file of this d'var Torah below!
[audio mp3="http://bethsholomsf.org/wp-content/uploads/2015/12/TorahByte_ParshaNoach_5776.mp3"][/audio]