Tag Archives: Thanksgiving

Finding the Balance

My children came home from school so excited to tell me everything they learned about Thanksgiving. My daughter who is in kindergarten had to decorate a feather. Every student in her class that would then added to her “class turkey.” My son who is still in preschool was amazed that he could trace his hand and it would look like the shape of a turkey. He was excited to “teach” me that Thanksgiving was about being thankful. In preparation for the holiday, I asked him what he was thankful for and he responded with a list: my house, the playground, my family, and my toys. I am just happy that family made the cut, even if we are seen as less important than the playground in his eyes. The more my children listed all that they are thankful for, the more grateful they became for the blessings in their lives. However, I also realized what a selfish exercise this was.

Giving thanks is an important part of our daily ritual as Jews. We begin each morning with the Birkot HaShachar, the morning blessings, in which we thank God for the everyday miracles of our lives. Even the Amidah prayer, recited three times daily, consists of Hodaot, daily prayers of Thanksgiving. Yet, as my children listed what they were thankful for, I realized that they – like all of us – were only thinking of themselves. I am grateful for the roof over my head, the food on my table, my family and friends, the blessings that benefit me exclusively in my life. We should always be grateful for the blessings in our lives, but I realized that by teaching my children to me thankful, I was also teaching them to exclusively think of themselves. 

This is true for most of us. Our initial instinct is to think of ourselves before we think of others. We care about our own self-interests and ignore the need and concern that others may feel. For this reason, rabbinic commentators and Jewish scholars have historically been perplexed by Abraham, the bible’s first monotheist and the patriarch of the Jewish people. This past Shabbat, we read Parashat Vayera, which begins with Abraham, infirm and recovering from a medical procedure, leaving his tent in the wilderness to greet strangers and invite them into his home:

“…As soon as he saw them, he ran from the entrance of the tent to greet them and, bowing to the ground, he said, ‘my lords, if it please you, do not go past your servant. Let a little water be brought; bathe your feet and recline under the tree. And let me fetch a morsel of bread that you may refresh yourselves…” (Gen. 18:2-5)

The Torah portion begins with Abraham going out of the way to welcome strangers into his home. Later, as he passes by Sodom and learns of God’s intentions to destroy the entire city because of those who do evil within the city limits, Abraham stands up to God. Arguing to spare the lives of an entire city, strangers who he has no relationship with, Abraham challenges God:

“Will You sweep away the innocent along with the guilty? What if there should be fifty innocent within the city; will You then wipe out the place and not forgive it for the sake of the innocent fifty who are in it?” (Gen. 18:23-24)

Abraham continues to negotiate with God, attempting to convince God to spare the lives of those who have done wrong because of those who are righteous in their midst. Early on in his relationship with the divine, Abraham is willing to stand up to God to fight for the rights of others, even if it doesn’t directly benefit himself.

And for this reason, we are baffled by the final act of the Torah portion. The biblical narrative tells us:

“Some time afterward. God put Abraham to the test. God said to him, ‘Abraham,’ and he answered, “Here I am.’ And God said, ‘Take your son, your favored one, Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the heights that I will point out to you.’” (Gen. 22:1-2)

God commands Abraham to sacrifice his son and he agrees. While the rabbinic commentator Rashi suggests that Abraham tried to negotiate with God again, the simple reading of the text suggests that Abraham didn’t flinch. He woke up the next day prepared to kill his son and almost did so, until an angel intervened at the last minute. How is it possible that the patriarch who went out of his way to welcome strangers into his home, who fought with God to spare the lives of strangers, didn’t stand up to save his own son? We are not taught to always walk in the ways of our biblical ancestors. Rather we are taught to learn from their actions. We naturally live lives in which our first inclination is to think of ourselves and no one else. Our understand of the id of our psyche leads us to conclude that this is our animal instinct. Abraham does the complete opposite. But this too is incorrect. By standing up for others but refusing to stand up to save his son, he also fails God’s test. 

Our initial instincts lead us to the most extreme position of only thinking about ourselves and Abraham lives a life on the opposite extreme where he only thinks about others. The lessons of the Torah guide our lives and teach us that we must find the proper balance. We must equally care about ourselves and others. Hillel’s famous teaching reminds us: “If I am not for myself, who will be for me?” but also, “If I am only for myself, what am I?” Hillel teaches these two lessons simultaneously. One cannot only think of oneself and not of others. But one cannot only care about others and neglect his or her own needs. There must be a balance.

Last Thursday, I attended the Anti-Defamation League’s “Never is Now” Summit on Anti-Semitism, Bigotry, and Hate. The ADL was founded over a hundred years ago to combat Anti-Semitism in this country. As the organization evolved, the ADL realized that we have a responsibility to stand up to all forms of bigotry. As its website says, the “ADL fights anti-Semitism and all forms of bigotry, defends democratic ideals and protects civil rights for all.” So, the daylong conference I attended had a session on the rise of Anti-Semitism and Violent Threats to Jewish Life in Europe and a session on Race, Identity, and Racial Justice. We listened to representatives from Twitter and journalists about the concerning use of social media by the Alt-Right to “troll” Jewish users and make online threats to Jewish journalists and we heard from Muslim leaders about the frightening rise of Islamophobia in this country. The promise of “Never Again” by the Jewish community is a promise to stand up to bigotry towards the Jewish community, but also to all forms of bigotry in which any minority is scapegoated. The leadership of the ADL and its CEO Jonathan Greenblatt remind us that our obligation is to protect ourselves and others. If we are not for ourselves, who will be? But if we are only for ourselves, what are we? 

Hillel concludes his famous teaching with the most important question: “If not now, when?” Now is the time because it is always the time to stand up for what is right. Now is the time to stand up to protect ourselves. Now is the time to stand up to protect others. Now is the time to find the balance, to learn from Abraham’s actions, and our own, to stand up for ourselves and others. This Thanksgiving, as we reflect on what we are thankful for, may we not just commit to protecting the blessings in our lives. May we ensure the blessings in the lives of others as well. 

-Rabbi Jesse M. Olitzky 

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Giving Thanks Means Realizing the Divine Spark in Each of Us

Thanksgiving is arguably the most “Jewish” of all American holidays. This is not only because of the link between Thanksgiving as a fall harvest holiday and the Jewish holiday of Sukkot, mentioned often in scripture. Thanksgiving is authentically Jewish because at the core of Judaism, Jewish practice, and Jewish ritual is the act of giving thanks. Unlike American tradition which designates a day for giving thanks for those things that we otherwise take for granted, Judaism ritualizes this process on a daily basis. We offer blessings of thanks three times daily in the Amidah prayer. In fact, the rabbis teach that we offer one hundred blessings a day, one hundred opportunities to give thanks, one hundred opportunities to express gratitude for the everyday miracles in our lives. Doing so ensures that giving thanks is not about turkey or football, but rather about true gratitude for what we have.

However, the act of giving thanks cannot simply end with gratitude. Giving thanks — appreciating what we have — must lead to helping others who do not experience the blessings that we too often take for granted. This includes helping those in need by providing food, goods, and services to those less fortunate. But this also included being a voice for justice and equality, standing up for those who God-given dignity and rights are being neglected or taken advantage of. Giving thanks must lead to helping others. Giving thanks must lead to action. Giving thanks is about seeing the Divine spark, seeing God, in each individual.

This past Shabbat, we read in the Torah portion, Parashat Vayetze, of Jacob’s dream. Jacob dreams of staircases from the earth all the way up into the Heavens. The text says that angels of God were ascending and descending up these staircases. Messengers of God, those made in God’s Divine image, were going up and down. Jacob awakens and realizes that “God was in this place and I did not know it.” For the first time, Jacob the selfish becomes Jacob the selfless. Jacob realizes the Divine spark in each individual, that God is all around us because all those made in God’s image are all around us.

Thus, to give thanks to God is to give thanks to each other. And we cannot truly express our gratitude to the Divine if we do not also work to ensure that all those made in God’s image have a great deal to be thankful for. Giving thanks must lead to action. Doing so, allows us all to pause, reflect, and appreciate God’s blessings.

– Rabbi Jesse M. Olitzky

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