Shifting Expectations: Women and Work

July 13, 2012

I love eating challah, but until recently, I refused to be a “challah baker.”  The term irrationally evoked an image of a woman chained to her kitchen,  slaving away for the sake of others, with no desire or choice to impact the world.   That is not who I am.  I am an Orthodox feminist, committed to changing the communal landscape by helping Orthodox women advance to the highest echelons of Jewish leadership—to ordain women as spiritual and halakhic leaders.  I am not a challah baker.

But the truth is that while my husband is a partner in raising our children and keeping our home, I am primarily responsible for providing dinner and making school lunches.  And so, on a daily basis, I try to do it all. I function as a rabbi in a large Modern Orthodox synagogue in New York,  run Yeshivat Maharat to ordain Orthodox women as spiritual leaders, and travel the world to ensure that the yeshiva’s graduates have a foundation of support. On top of this, I pick up my young children after school, make dinner, and put them to bed. After which, I resume working. Realistically, I simply don’t have time to make challah.

Women cannot do it all, and I applaud Anne-Marie Slaughter for her honesty and courage in bringing this to the forefront of her recent article for The Atlantic, “Why Women Still Can’t Have It All.”  Whenever I travel and teach, it is inevitable that someone asks about my work family balance; I find that often I am judged for being out of the house, or criticized for not working enough. For me it is an uphill battle, made even more complicated by the limits that  Orthodox tradition places on women. And yet, I would like to suggest that this very tradition offers a framework for women and work.

The Talmud (Kiddushin 29a.) lists several commandments (mitzvoth) that women are “patur” or exempt from performing because they are positive time bound commandments. Blowing the shofar, sitting in a sukkah, and learning Torah are a few of these commandments. Positive time bound commandments require the person performing the mitzvah do so within a certain time frame.  However, this exemption does not mean that women are forbidden from performing these mitzvoth.  Historically, during times when women’s primary responsibilities revolved around work in the home, this exemption was quite liberating. It was not always feasible for women to leave the house and sit in a sukkah or leave their child’s side to pray. But for women who are able to accept these time bound commandments and obligate themselves, then they may.

This very ethic should drive women’s decision to work outside of the home as well.  Our tradition recognizes that some women (who can financially afford to) choose to remain at home to focus on raising children, and therefore, they are exempt from performing the time bound commandments. The halakha condones, perhaps even encourages women to consider this choice. But our tradition supports a woman’s pursuits outside of the home as well, and makes provisions accordingly. She may perform these time bound mitzvoth because the parameters of the law give her the flexibility to fulfill the mitzvah at her own pace.

And so, the choice to enter the workforce should not require a woman to sacrifice her family life.  A woman should have the opportunity to be at the table, lean forward, as Sheryl Sandberg suggests in her TED Talk, while at the same time remain present for her family. Many women have managed to strike a modicum of balance.  They have negotiated fulfilling careers allowing for part-time work, or reasonable working hours.  It is a fact that there are certain career tracks that make a work/life balance very challenging. And as Anne-Marie Slaughter notes, it is the expectations placed on women in these careers that must change. In my own life, I have discovered that the rabbinate is an example of this type of career.

Generally, rabbis are expected to be available to their communities all the time.  A pulpit rabbi is expected to open up the synagogue at 6am and close it at 10pm, literally bound by time.  But at what personal cost? This kind of rabbinate is not sustainable for anyone, male or female. Does being present all day allow one to be a fully capable pastoral caregiver? Does it make the rabbi more pious to be at the office, all day long? Alternatively, imagine the values that one can imbue on children, and the message a rabbi could send to congregants if he/she is a consistent presence as a parent for children during meal times.

The rabbinate is most certainly a time bound job.  But it is also a career where women, if they so choose, can impact the Jewish community.  However, to harness this 50% of the population, the job description must shift. I am not advocating for spiritual leaders to avoid working hard, or to waiver in their commitment to community. I am suggesting that the community change its expectations of what is possible to achieve in a single day.

Yeshivat Maharat is not training Orthodox women to become female versions of male rabbis. We teach our students to embrace their feminine attributes.  We recognize that women have tremendous talents and abilities and drive to serve the community, with a commitment to their families as well. Therefore,  the Orthodox community should go forth with a realistic understanding of women’s commitment to their families, so that talented passionate women can dedicate themselves fully to their families and their communities.

So what do women, time, careers, and family have to do with challah? I used to think I had to pick one over the other—making challah or pursuing a career.  But, recently I started baking challah.  In the beginning, my method was to wake up in the middle of the night to braid the challah until my sister suggested that I bring the dough into the office and knead between pastoral visits or sermon writing. I want to succeed in my career and I also want to make challah.  More and more, I think it is possible to create a work environment where there is time for both.  I haven’t  figured out how to do it all. But with the right communal support and with an attempt to re-envision communal expectations, I can be a challah baker and a spiritual leader at the same time.

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Breaking News: Soloveichik (and Rav Soloveitchik) Agrees with Lopatin, according to Lopatin…

August 25, 2011

I am including as a post below a letter from Yitzchak Zev Soloveichik commenting on my post in Morethodoxy regarding outside influences on Halacha. Yizchak Zev is the grandson of Rav Ahron Soloveichik, zt”l, my rebbe, and also the son of Rav Moshe Soloveichik, shli’ta, Rav Ahron’s oldest son, and also a formative rebbe of mine – my first rebbe at Yeshivas Brisk.

Before posting the whole letter, I want to start with his “p.s.” which is a big, big deal:

YZS: “P.S. Here’s a freebie for you. I believe I have heard from family members that the Rov said Shasani Yisrael.”

RAL: Wow!  So now we have the Gemarra in Menachot, the Rosh, the Gra, the Rama (with a varient, but still a positive b’racha) and the Rav.  Maybe a string of minority opinions, but a pretty good string!

Also, before the letter, I want to state that I was overjoyed when I read it because I think that Dr. Soloveichik is agreeing with the main idea I was pushing that outside factors lead us in certain halachic directions.  I also agree with Dr. Soloveichik that these outside factors should never dictate what the halacha will be.  To decide halachic practice we need to go back to all our sources and our mesorah and also to consult and work with the poskim of our generation and previous generations.   I am a puny when it comes to p’sak and knowledge of the masoret.  However, Rashi interprests Mishlei (Proverbs) (20:5) that “A halachih in the chacham’s heart (in the heart of our mesorah) is sealed; but it takes an understanding pupil (even a small one) to draws it out.” We, even the small of knowledge and judgement, have to use these outside factors, emotions, philosophies, methodologies and ideas to draw out the true Torah and law from the wisest of our generation and the generations before us.  That is why with She’asani Yisrael, I do not rely on my own judgement: I look to Rav Benny Lau, to an important Centrist Orthodox posek, and to, Rav Soloveichik, zt”l, for guidance to tell me if my small halachic suggestion has validity or not.  And it seems it does.  To me, Orthodoxy is about how we respond to the outside pulls and pressures: If we go back to our tradition and our traditional thinkers and teachers to find the answers, we are being Orthodox.

OK.  The letter:

Dear Rabbi Lopatin

Thank you for honoring me by responding in such a formal fashion. To write an article just based on a very short comment I posted shows me great and undeserved deference. Though I feel that you have mischaracterized what I have said. This, I am sure, is because of some lack of clarity in my writing (an unacceptable indiscretion for a Soloveichik).

You make the following statement about my opinion:

Basically, the argument is that genuine halacha, Orthodoxy or Torah true Judaism should not be influenced by the outside world: by philosophic trends, cultural currents, ideas of the society around us. Thus, Soloveichik argues that first we need to come up with the halacha – which blessing to say, in this case – and then we work on how it interrelates with the world around us.

This is a poor clarification of my position for a number of reasons; allow me to address just a few of them:

1.    You desire to boil the totality of my views on halacha to a statement I did not make. what I did in fact say was “The most important lesson I think I have ever learned from my grandfather’s Halachik positions is that it was first and foremost what is the true Halacha and then how is it applied to the situation at hand.” There is no inference in this statement to suggest “genuine halacha, Orthodoxy or Torah true Judaism should not be influenced by the outside world: by philosophic trends, cultural currents, ideas of the society around us” Indeed any attempt to paskan Halacha must take into account the seeming infinite influences of the world, our personalities, the societies we live in, in short  Hakadosh Baruch Hu’s Hascacha Pratis that synthasizes all this to create the reality  that molds who we are, how we think, and thus how we approach halacha. Not just as laypeople, but Poskim as well.  Indeed all this forms what is the true psak Halacha. Nevertheless, I

believe, as do my forefathers, whom you quote to discredit a position you apply to me which I do not actually adopt, that psak must begin by first understanding the axiomatic principles of the Torah, gzearah shave, kal vichomer, tzad hashaveh shebahem and so on.  This is what I am certain Rav Chiams’ often quoted “parallel world of Halacha” is referring to (Kudos by the way for not Channeling the GRa”Ch as a refutation for your misunderstanding of my position).

It is only when those basic formulations of halachic principles are upheld and firmly established can we then begin to try to come to the appropriate solution. Those next steps require, really demand, that one look at the all the great external forces at work to ascertain what the unique psak of that unique moment is. Not to first decide what you desire the outcome to be simply because liberal (or conservative, but mostly liberal) social ideas and philosophy hold greater sway over you (not you personally of course) then great moral and ethical truths of the Torah, and as an afterthought try to find shaky halachik reasoning to support your world view. I would add that the former position requires a much greater understanding of the world and a superior sensitivity to human emotion psychology and vitality then the latter dogmatic narrow-minded approach the Morethodox (I assume it is not a pejorative) rabbis take.

2.    The central point of my comment was not a halachik critique, as I made clear in the opening sentences of my comment. (those certainly not my world view of Morethodoxy, which is far more complex than one sentence). Rather it was a critique on the apparent lack of Halachik sincerity you and your compatriots take in this and other matters. The willingness to change your view of whole lessons learned from the Torah, to besmirch the those great generations of Jews whose sacrifices are the sole reason for our peoples continued existence, is I believe the central theme of my criticism.

3.    My last point is about your initial assertion that “ Yitzchak Zeev Soloveichik sent in a comment that crystalizes the debate over whether She’asani Yisrael – Who created me an Israelite! –  is the right blessing for men and women to say in the morning or the three negative blessings, Not a Goy, Not a Slave, Not a Woman/by God’s will.” This is an attempt to cast the whole argument as based on a position which you falsely attribute to me and once you brush aside the straw man you built you imply that that is the totality of your opposition. Rabbi Lopatin you can be wrong for a whole host of reasons beyond what we debate. Beyond my critique is the critique of a  great many scholars who find your position repugnant for a whole host of reasons, some better then others (scholars and reasons).

P.S. Here’s a freebie for you. I believe I have heard from family members that the Rov said Shasani Yisrael.

End of Dr. Yitzchak Zev Soloveichik’s letter.

RAL: All I can say, is thank God I am an Israelite, and thank God halacha allows me to say that b’racha every day.  For being an Israelite means I can struggle, think, question and have full ownership of the Torah and tradition that God gave the Jewish people.

Rabbi Asher Lopatin


A Story from the Front Lines: Special Guest Post by Rachel Kohl Finegold, Education and Ritual Director, Anshe Sholom

August 11, 2011

A Story From the Front Lines

Guest post by Rachel Kohl Finegold

Education & Ritual Director, Anshe Sholom B’nai Israel Congregation, Chicago

 

I share this story because it is often helpful, alongside halachic or philosophical argument, to look at a sociological reality that arises as a result of minhag yisrael.

 

For many years, I worked as a counselor and eventually a division head in a Modern Orthodox camp in the Poconos. This is a co-ed camp which draws kids from many NY/NJ communities (and beyond), including Teaneck, Brooklyn, West Orange, and so on. As anyone who has been in camp knows, the dining room often becomes a place of cheering and singing, even playful competition between bunks or divisions in camp. It was not uncommon for the girls’ side of the chadar ochel and the boys’ side of the chadar ochel to be engaged in this kind of cheering at each other. This would usually be the teens, who were most interested in what was going on on the other side of the room, but often the younger kids would chime in as well.

 

The boys and girls would get up on their benches and the boys would chant something like, “Back to the kitchen! Back to the kitchen!” and the girls would respond perhaps “You’re sleeping on the couch tonight!” It was obviously funny to them because they were playing on gender stereotypes, and it was fun to try and get the boys or girls mad! One of the chants that the boys would use would always be “Shelo asani isha! Shelo asani isha!” Although I would sometimes hear a few girls respond with “She’asani kirtzono!” they usually didn’t retort with that, because it didn’t quite pack the punch they needed to get the boys back. They would find a better comeback. Maybe “Boys smell” or, if we were lucky, something wittier.

 

I emphasize, once again, that these are kids who come from mainstream Modern Orthodox Yeshiva day schools, some single-sex and some co-ed. These were not just a few kids, but the vast majority of the 9th and 10th graders in camp chanting. My goal is not to reprimand the camp itself, because I do not think these perceptions can be formed in a single summer, or even multiple summers. These children had been saying these brachot all their lives – in school, in shul and in camp.

 

Even if we adults feel comfortable with the matbe’a of “shelo asani isha”, clearly, our children perceive an undercurrent of male superiority in this bracha. Whether we choose “she’asani yisrael” or some other solution (I have been saying “she’asani isha” for years, because I am truly grateful for being female and because there is liturgical precedent for it), we must recognize that the negative messaging is getting through. Even if our girls and boys absorb negative gender stereotypes from our surrounding culture, I would not want them to perceive them from within our holy tradition.


Halachic and Philosophical Support for Saying “God made me an Israelite” instead of “God didn’t make me a woman.”, Rabbi Asher Lopatin

August 5, 2011

This is an encore presentation, but I though it was important to back up Rav Yosef’s passionate and truthful blog.

Why I say Say “She’asani Yisrael” – “God … Who has Made Me and Israelite!”- every morning, instead of the three traditional “Shelo Asani”s, by Rabbi Asher Lopatin

 

First a Halachic Discourse:

 

In our versions of Masechet Menachot, 43b (Bavli), Rabbi Meir says that a person, “Adam”, has to say three blessings every day: She’asani Yisrael, Shelo Asani  Isha and Shelo Asani Bur.  On the next line Rav Acha Bar Ya’akov replaces “Shelo Asani Bur” (God didn’t make me an ignoramus) with “Shelo Asani Aved” (God didn’t make me a slave).

The G’marra questions why we need to say both Shelo Asani Aved and Shelo Asani Isha, and  Rashi, in his second explanation of that answer, says that we need to say both in order to come up with the required daily allowance of 100 b’rachot.  The Bach (O.C 46) argues that the main reason for saying all three is to increase the number of b’rachot we say to 100, and that is the main reason for saying three b’rachot in the negative (shelo asani): if you would say  the positive “She’asani Yisrael” then you could not say “Shelo asani aved, isha”.  The Aruch HaShulchan (46, yud) like the Bach that if you say She’asani Yisrael, you cannot say the other two negative b’rachot – you would be “stuck” having said just one, positive, B’racha.

The Rosh  (Rabeinu Asher) in the back of Masechet B’rachot,  upholds the version that we have in Menachot – “She’asani Yisrael”.  While some question this version of the Rosh himself, the Gaon MiVilna affirms it is the girsa of the Rosh  in his Biur HaGra on the Shulchan Aruch, Orach Chaim, 46:4.

Even though the three negatives have prevailed in our traditions and siddurim, and She’asani Yisrael has not ,the Magen Avraham of three centuries ago and the Mishna B’rura of one century ago mention that in their respective periods there were siddurim – perhaps many of them – that had the b’racha of she’asani  Yehudi  or Yisrael, but that that is a mistake of the printers.

In fact, many of the classic halachik commentators  feel that the negativity of the traditional b’rachot is strange – and they work to come up with answers.  Moreover, even according to the Shulchan Aruch, the positive b’racha of She’asani Yisraeli may have its place – with a convert – and  even those who reject the positive version of  “She’asani Yisrael/Yehudi/Ger” for a convert, do not reject it because it is not a legitimate formulation (matbe’a), but, rather, because it does not work for a convert who has made himself a Jew, rather than being made so by God.

Therefore, I suggest that we follow the b’racha according to the G’ra and the Rosh and our Talmud, and say, “She’asani Yisrael” instead of the negative, and that a woman says“She’asani Yisraelit” instead of the negative.  Once the first b’racha is said in this way, the way it appears in the G’marra Menachot, then we have no choice,  based on the p’sak of the Aruch HaShulchan (from the Bach) , to avoid saying the final two, negative b’rachot of “Shelo Asani Aved” (God did not make me a slave) and “Shelo Asani Isha”(God did not make me a woman), since they become unnecessary after such an all encompassing, powerful, and positive statement of Jewish identity of “She’asani Yisrael/Yisraelit”.

Now for some “hashkafa” – philosophical context:

 

She’asani Yisrael/Yisraelit” is a beautiful b’racha, thanking God for making me Jewish – proud to be Jewish, excited to begin the day as a Yisrael.

Rather than beginning the day with negative b’rachot, which accentuate the G’marra of “noach lo la’adam shelo nivra” – it would be truly better for a human being not to have been created at all –  maybe it is now time to begin the day with a positive b’racha “k’mo sha’ar b’rachot shemevarchim al hatova” (Magen Avraham, 46, 9) – like all other b’rachot that we say blessing God for good things.  How do you want to wake up in the morning: happy to be alive, or frustrated that you are still stuck in this world?  Perhaps it depends on the day!

But  “She’asani Yisrael” matches very well with the story of the angel’s fighting with Jacob in Genesis 32, 26: “Vayomer, Shalcheini ki alah hashacher”, as Rashi interprets: Send me away, Oh Ya’akov, for I have to say the morning blessings of the angels.  These angels, presumably, are happy to have been created!  Then two verses later, the angel gives Jacob his morning blessing:  “Lo Ya’akov ye’ameir shimcha, ki im Yisrael”!  Your name will not be the negative Ya’akov any more, but, rather, the positive, glorious Yisrael!  Can’t you imagine Jacob there and then saying: Blessed are you God who has made me Israel!

There is no better way to bring Jacob’s early morning transformation to life than by us, too, saying every morning, with pride and optimism, the way our G’marra has it: “She’asani Yisrael” – proud to be a  “Yisrael – and through that sweeping away – halachically – centuries of the three negative birchot Hashachar that perhaps were desperately waiting for the day when proud, committed Israelites, would feel blessed enough to push them aside for a brand new morning, just as Jacob’s name was changed so many years ago. Yet, as always, remaining loyal to our tradition and its Talmudic foundation.

Asher Lopatin


Rabbi Marc Angel, Firebrand of Modern Orthodox, Comes To Your Shabbat Table, by Rabbi Asher Lopatin

January 3, 2011

Angel for Shabbat, by Rabbi Marc B. Angel

($18 online at Institute for Jewish Ideas and Ideals, www.jewishideas.org )

Reviewed by Rabbi Asher Lopatin

Rabbi Marc Angel has just come out with a unique book entitled “Angel for Shabbat.”   It is a semi-autobiographical, Modern Orthodox manifesto and Bill of Rights, using the back-drop of the parshiot and chagim to illustrate the key points of Rabbi Angel’s thought.  This book is Old World and New Age: it quotes classic Hassidic and Sefardic masters – from Levi Yitzchak of Bardichov to the Kotzker Rebbe to Rav Chaim David Halevi, Chacham Ovadia Yosef and Rabbi Benzion Uziel – and classic secular thinkers such as Dr. Bruno Bettleheim, Eric Fromm, Paul Johnson, and a half-dozen former presidents of the United States.  You just don’t see books written today which cite Rabbi J. H. Hertz who quotes Marcus Jastrow or which spell mitzvos, “mitzvoth”.  The book will bring you back to a different era in Jewish thought, where it was OK to entertain the idea of the world being several billion years old or the idea that superstitions are actually bad and not integral to Judaism.

On the other hand, Rabbi Marc Angel does not hold back on expressing his views on every contemporary flashpoint in Orthodoxy, from the Gedolim, to discrimination against Sefaradim in Emanuel, to Postville and the Rubashkins to parking lots and protests in Jerusalem.  Whether you agree with Rabbi Angel or not, it is fascinating to see how a pulpit rabbi of a 17th century colonial New York congregation can use the language of the Rambam to leap from the text of the parsha to blast charlatans who would espouse an irrational Judaism or teachers who would demand a literal interpretation of Midrashim.  Was Rivka really three when she decided to marry Yitzchak? Can we view Mordechai and Esther as assimilated Jews?  This book will get you off your comfy chair to shout out either “How can Rabbi Angel say this!” or “Lead the way Rabbi Angel!  We are right behind you!”

This is parsha book like no other – in a sense it is a gorgeous and tender polemic, where Rabbi Angel’s father, wife and congregants come into the picture as being part of the story of a former president of the RCA and leading Orthodox rabbi (he is now Emeritus at the Historic Spanish and Portuguese Synagogue) who has only gotten more passionate and self-confident to try to make a difference in the world.  Parsha after parsha, in pithy two-page essays, I found  myself saying, “Don’t hold back Rabbi Angel!  Tell us what you really think!”  Tell us how you think it might be morally dubious to reject Thanksgiving as a Jewish holiday!  This book is a must read because it recreates  a time in Orthodoxy where doing Thanksgiving and reading the Hertz chumash and quoting Harry Truman were all very much part of the “frum” Jewish experience.  But at the same time the ideas in this book, and Rabbi Angel’s uncompromising style, bridges the generation gap and addresses issues that the Modern, Centrist and Chareidi world are struggling with today.  Nostalgia is just the start; this book wants to take you to a world of independent thinking, bold questioning  and strong “inner calm” that will wake you up.  It’s not a book to read just every week – it’s a book to go through in one setting, and then to ponder it again as our Jewish year, and our Torah, unravels before us.  Good luck putting it down!


Rediscovering Prayer –by Rabbi Hyim Shafner

November 4, 2010

Perhaps I speak only for myself but I think generally we have lost the concept of prayer.  The upside of prayer in the Orthodox community is that we do it often.  But this is also the downside.  As a result of the commonness of our prayer I think, at least for me, prayer often can become the saying of words, the recitation of formulas, the fulfilling of an obligation.

 

The gemara (Berachot 29b)has an interesting instruction for prayer that may help us:

“Rabbi Eliezer says: One who makes their prayer fixed (kevah, which prayer should not be) their prayer is not beseeching/prayerful (tachanunim).   What does “fixed prayer” mean?  Rabbi Yaakov the son of Rav Idi said in the name of Rabbi Oshiyah, (a fixed prayer is)“anyone who feels their prayer to be something which must be carried” (Rash”i- as an obligation to be fulfilled), The Rabbis say, “Anyone who does not pray in words of tachanunim” (Shulchan Aruch- tachanunim is like a poor person asking for alms in pleasant language), Rabah and Rav Yosef said together, “(a prayer is called fixed) If one is not able to say something new in it.”

 

It seems from the Talmud there are 3 factors in making prayer what it should be (in fact some achronim say that one who prays kevah,  a prayer which is fixed, has not prayed at all (Elyah Raba, Magen Giborim, et al).  To review the three factors in the gemara above which make prayer what it should be are:

  1. How we feel about the prayer.  If we see prayer as a chiuv, an obligation to be fulfilled like other mitzvoth, instead of as a conversation with God.
  2. The language with which we pray. If we read words from a book, instead of speaking like one person to another in nice language and tone.
  3. If we read the siddur and do not say anything new in each prayer.

 

Since we are different every day we must in our conversation  with God, insert words of our own.  This should be done, the poskim say, in the middle 13 berachot of the amidah.  In at least one beracha and some say in all of the berachot, we should speak to God about and ask for what we personally and our people and world generally need at that moment.

 

I personally have found that numbers 1 and 2 are hard to control but 3 is more doable.   It is hard to pray 3 times a day without feeling it obligatory, hard to see God as a personal Deity in conversation.  But I find that by beginning with number 3, in my very small way, that numbers 1 and 2 sometimes develop.   Try it.   Next time you daven, in each of the middle 13 berachot of the amidah talk to God about what you need pertaining to that blessing just before the chatimah, the ending of the paragraph.   Talk to God about what the world and Jewish people need.  If you can do it in Hebrew that’s great but English is ok too.

 

This mode of beseeching, of seeing God as a parent from whom we request what we personally need rather than an infinite Deity before whom to laude, is the real path of Jewish prayer, as the Talmud said long ago.  Don’t worry about it taking you too long to daven, it will become something that at least sometimes you will look forward to and will change everything.

 


Standing Together: Chicago’s Muslims Stand with her Jews, by Rabbi Lopatin

November 1, 2010

Friends,

 

I have worked over the years with building Jewish-Muslim relations in Chicago by co-chairing the Jewish Muslim Community Building Initiative of the Jewish Council on Urban Affairs, a social justice organization.  Our shul has hosted every year an Iftar meal for Muslims to break their Ramadan fast and to come together – after Jews davening Mincha and Ma’ariv and the Muslims  praying their Salat (in the JCC) – in camaraderie and friendship.  We learn during the year, frequently with a rabbi and an imam presenting their own respective religion’s take on a biblical/Q’ur’anic story or an issue such as health care.  The letter below is from the head of the largest Muslim organization in Chicago, which includes the diversity of the Muslim community – Arabs and non-Arabs – and even the controversial CAIR-Chicago.  I think the letter speaks for itself:

(CHICAGO- OCTOBER 29, 2010) – The Council of Islamic Organizations of Greater Chicago stands with our faith partners and the Jewish community in condemning the recent terrorist act to send explosives through cargo airlines to Jewish organizations in Chicago.

President Barack Obama declared today that authorities had uncovered a “credible terrorist threat” against the United States following the overseas discovery of U.S.-bound packages containing explosives aboard cargo jets. President Obama said both had been addressed to Jewish organizations in the Chicago area.

“We are thankful to our law enforcement agencies to uncover this plot before it could cause any harm,” said Dr. Zaher Sahloul, chairperson of the Council. “Illinois Muslims stand united with our Jewish partners and organizations in condemning this terrorist and heinous act. There is no place in Islam for terrorizing innocent people or spreading mayhem.”

“We urge our fellow citizens to stay alert and cooperate with law enforcement agencies,” said Mohamad Nasir, executive director of the Council. “This is our duty. One of the best ways to fight the perverted message of terrorists and protect our homeland is to affirm our patriotism through civic work, interfaith action and voting in large numbers on November 2nd.”

Peace has not broken out in the world, and Jews and Israel still have our enemies who wish to destroy us at any opportunity.  But at least we have come to the point where the local Jewish and Muslim communities can work together as “faith partners”.  Words do mean something, and the words are sweet.