Faith. Should we Pray for the Government, or About it? STUDY MATERIALS. & Public Life. Resources. American Democracy. Jewish Responsibility.

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1 STUDY MATERIALS Faith & Public Life Should we Pray for the Government, or About it? American Democracy. Jewish Responsibility. Resources Created by Mechon Hadar for B nai Jeshurun s Faith & Public Life program.

2 Should we Pray for the Government, or About it? American Jews Political Voices in Liturgy As you read and discuss the materials below, we invite you to reflect on how the sources shed light on any or all of the Faith and Public Life animating questions: 1. What is, and what has been, the role of faith in public life, social movements and in the American story? 2. Can we build a shared understanding of the current state of our country s politics, culture and society? 3. Believing that sustainable solutions to our most pressing challenges will require re-knitting the torn social fabric of today s America, how can religion in general, and Judaism specifically, help America help and us? 4. What is BJ s role as a faith institution--and what is each individual s role as a member of BJ-- in the current political environment? The question of whether - and how - Jewish liturgy should address the government under which we live was first addressed by the prophet Jeremiah. Jeremiah s prophetic career began in 626 BCE, and focused mainly on announcing the imminent downfall of the Judean Kingdom and destruction of the Temple in Jerusalem - events that occurred in 586 BCE. Jeremiah continued to prophesy during the years after the destruction of the Temple, addressing himself to the Jewish diasporas in Babylon and Egypt. One of the most distinctive features of Jeremiah s prophecy - both before and after the destruction of the Temple - is the high degree of conflict with his prophetic colleagues, whom he describes as false prophets. In chapter 29, Jeremiah is aware of a group of prophets advising the Jewish community in Babylonia to keep separate from Babylonian society, not to put down roots, and not to identify too closely with the Babylonian cities in which they settle. It is this position he attacks in the passage below. I. The Background An Imperative to Identify Jeremiah 29:4-7 Thus says the Lord of hosts, the God of Israel, to all the exiles whom I have sent into exile from Jerusalem to Babylon: Build houses and live in them; plant gardens and eat their produce. Take wives and have sons and daughters; take wives for your sons, and give your daughters in marriage, that they may bear sons and daughters; multiply there, and do not decrease. But seek the welfare of the city where I have sent you into exile, and pray to the Lord on its behalf, for in its welfare you will find your welfare. For thus says the Lord of hosts, the God of Israel: Do not let your prophets and your diviners who are among you deceive you, and do not listen to the dreams that they dream, for it is a lie that they are prophesying to you in my name; I did not send them, declares the Lord.

3 Discussion Questions: 1. Is Jeremiah s call to seek the welfare of the city the same as patriotism? If they are different - how are they different? 2. What does Jeremiah s call to pray on behalf of a foreign city s welfare imply about the religious significance of government? Is Jeremiah saying that civic engagement is a mitzvah? 3. Jeremiah and his contemporaries inaugurated the tradition of conflict over Judaism s position on how - or even whether - to engage with the surrounding society. Does this conflict feel familiar?does it make you more or less hopeful to think that Jews have always been divided over the right way to engage with our neighbors? Rabbi Max Lilienthal was a German-born Reform Rabbi who spent the latter part of his career in the United States - including several years as the Rabbi of Anshe Chesed in New York City. In addition to his political work - Lilienthal was an active abolitionist - Lilienthal authored popular prayer book, which went through many editions, and included an original prayer on behalf of the United States government. This prayer has two highly distinctive features which are in tension with one another. One the one hand, Lilienthal draws heavily from the God s blessings for the land and people Israel - redirecting them to the United States and its citizens! It is difficult to imagine a more emphatic identification with the United States. At the same time, Lilienthal repeatedly refers to the citizens of the United States as them, and the country as theirs - signaling a distance and lack of identification. II. Praying for the Government: Rabbi Max Lilienthal, Prayers of Israel, With an English Translation (5th ed; New York: 1856) trans. Jonathan Sarna. Master of the Universe, Lord of all Works. Who extends peace like a river, and like a rapid stream the glory of nations (Isaiah 66:12). Look down from Your holy dwelling (Deuteronomy 26:15) and bless this land, the United States of America, whereon we dwell. Let not violence be heard in their land, wasting and destruction within their boundaries, but You shall call its walls "Salvation" and its gates "Praise" (Isaiah 60:18). Grant them rains in due season, so that the earth shall yield her products and the tree of the field shall yield its fruit (Leviticus 26:4), and grant peace, goodness and a blessing on all the inhabitants of the land, that they may lie down with none to make them afraid (Leviticus 26:6). And among the nations shall their seed be known, and their offspring in the midst of the people: all that see them shall acknowledge them, for You hath blessed them (Isaiah 61:9). Amen. Pour down the bounty of Your goodness upon the President, and the Vice President of the United States, that their prosperity be like a river, their triumph like the waves of the sea (Isaiah 48:18). In their days may kindness and truth meet together, righteousness and peace kiss one another (Psalm 85:11). Great shall be their honor; through Your help and in your strength they will greatly exult (Psalm 21:2,6). Amen. Ordain blessings also upon the Governor and the lieutenant Governor of the state and the Mayor and the Common Council of this city. Teach them the good way wherein they should walk (1 Kings 8:36) so as to judge the entire people rightly, the entire nation justly (Psalm 72:2), and all will see it and delight themselves from the abundance of peace (Psalm 37:11). Amen.

4 Send Your salvation also to the city of New York and all its inhabitants. Spread over them the canopy of Your peace and remove from them every ailment and affliction. Gladness and joy shall they obtain, and sorrow and sighing shall flee away (Isaiah 35:10). Amen. Our good Father, also answer us Your people the house of Israel at a favorable time, and be of assistance each and every day. Guide us continually in your great goodness and satisfy our soul in times of famine. And we shall be like a well-watered garden, like a spring whose waters do not fail (Isaiah 58:11), and go from strength to strength (Psalm 84:8) until the redeemer shall come unto Zion (Isaiah 59:20). 0 that this may be His will, and let us say, Amen. Discussion Questions: 1. Think about the historical context: it s 1856, Manifest Destiny is a popular conception of America s exceptional mission in the world, and the Dred Scott case is working its way through the court system. What would it have been to say this prayer in that context? What would it have been like to hear this prayer as an African-American or Native American? 2. Have there been times when you would have been able to offer this prayer? If so - when were they? If not - why not? This third and final source is the prayer for the US government by Rabbi Louis Ginzberg - himself an immigrant from Lithuania. Ginzberg s prayer is distinctive in that it acknowledges both the potential for the United States to fulfill an ethical and religious vision - and the potential to fall short of that vision. This is the prayer most commonly used in Conservative synagogues throughout the United States to this day. III. Praying about the Government - Rabbi Louis Ginzberg, 1927 Trans. Rabbi Tim Bernard Our God and God of our ancestors: Accept with mercy our prayer for our land and its government. Pour out your blessing on this land, on its President, judges, officers and officials, who work faithfully for the public good. Teach them from the laws of Your Torah, enlighten them with the rules of Your justice, so that peace, tranquility, happiness and freedom will never depart from our land. God of all that lives, please bestow Your spirit on all the inhabitants of our land, and plant love, fellowship, peace and friendship between the different communities and faiths that dwell here. Uproot from their hearts all hate, animosity, jealousy and strife, in order to fulfill the longings of its people, who aspire for its dignity, and desire to see it as a light for all nations. And so may it be God s will that our land be a blessing for all who live on earth, and that fellowship and liberty will dwell between them. Establish soon the vision of your prophet: `Nation will not raise a sword against nation, and they will no longer learn war (Isaiah 2:4) and, as it is said: `for all of them will know Me, from the smallest to the greatest (Jeremiah 31:33). Amen.

5 Discussion Questions: 1. What is Ginzberg s picture of American values? How is his vision similar to, and different from, yours? 2. How does it feel to say this prayer when our government is fulfilling its vision? And how does it feel to say this prayer when the government is running afoul of these values? 3. What moment from these three passages was exciting or affirming in the way you relate to the United States government as a Jew?

6 SUPPLEMENTARY MATERIALS Shul and State: Jewish Pictures of Religion in America s Public Sphere One important linking source between Jeremiah and the classical prayers for the government is this short Mishna from Pirkei Avot. It is from around the year 200 CE. It s particularly fruitful to think about the ways that this Mishna is both very much like Jeremiah, and potentially very different from his message at the same time. Mishna Avot 3:2 Rabbi Hananiah, assistant to the Priests, said Pray for the welfare of the government - for were it not for fear of it, men would swallow one another alive. משנה אבות ג :ב רבי חנניה סגן הכוהנים אומר, הוי מתפלל בשלומה של מלכות--שאלמלא מוראה, איש את ריעהו חיים בלעו. For a masterful historical treatment of the development of prayers for the government, see Prof. Jonathan Sarna s article Jewish Prayers for the United States Government: A Study in the Liturgy of Politics and the Politics of Liturgy, available online at My analysis is deeply indebted to Sarna s scholarship. Prayer for the Government (Koren-Sacks) May the One who gives victory to kings 1 and dominion to princes, whose kingdom is an everlasting kingdom, who delivers His servant David from the evil sword 1, who makes a way in the sea and a path through the mighty waters 2, bless and protect, guard and help, exalt, magnify and uplift the President, Vice-President and all officials of this land. May the supreme King of kings in His mercy put into their hearts and the hearts of all their counselors and officials, to deal kindly with us and all Israel. In their days and in ours, may Judah be saved and Israel live in safety 3, and may the Redeemer come to Zion 4. May this be His will, and let us say: Amen. תפלת "הנותן תשועה למלכים" הנותן תשועה למלכים וממשלה 1 לנסיכים מלכותו מלכות כל-עולמים הפוצה את דוד עבדו מחרב רעה 1 הנותן בים דרך ובמים עזים נתיבה 2 הוא יברך וישמור וינצור ויעזור וירומם ויגדל וינשא למעלה Our Sovereign Lady QUEEN VICTORIA, ALBERT EDWARD, Prince of Wales, the PRINCESS of.wales, and all the ROYAL FAMILY ירום הודם: מלך מלכי המלכים ברחמיו יחיה וישמרה ומכל צרה ויגון ונזק יצילה וידבר עמים תחת רגליה ויפיל שונאיה לפניה ובכל אשר תפנה תצליח מלך מלכי המלכים ברחמיו יתן בלבה ובלב כל יועציה ושריה רחמנות לעשות טובה עמנו ועם כל ישראל בימיה ובימינו תושע יהודה וישראל ישכון לבטח ובא 3 לציון גואל וכן 4 יהי רצון ונאמר אמן:

7 1. Ps 144:10-11 (NRSV) The One who gives victory to kings, who rescues his servant David. Rescue me from the cruel sword, and deliver me from the hand of aliens, whose mouths speak lies, and whose right hands are false. 2. Isa 43:15-Isa 43:17 (NRSV) I am the Lord, your Holy One, the Creator of Israel, your King. Thus says the Lord, who makes a way in the sea, a path in the mighty waters, who brings out chariot and horse, army and warrior; they lie down, they cannot rise, they are extinguished, quenched like a wick. 3. Jeremiah 23:1-6 (NRSV) Woe to the shepherds who destroy and scatter the sheep of my pasture! says the Lord. Therefore thus says the Lord, the God of Israel, concerning the shepherds who shepherd my people: It is you who have scattered my flock, and have driven them away, and you have not attended to them. So I will attend to you for your evil doings, says the Lord. Then I myself will gather the remnant of my flock out of all the lands where I have driven them, and I will bring them back to their fold, and they shall be fruitful and multiply. I will raise up shepherds over them who will shepherd them, and they shall not fear any longer, or be dismayed, nor shall any be missing, says the Lord. The days are surely coming, says the Lord, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. In his days Judah will be saved and Israel will live in safety. And this is the name by which he will be called: The Lord is our righteousness. 4. Isaiah 59:15-20 (NRSV) Truth is lacking, and whoever turns from evil is despoiled. The Lord saw it, and it displeased him that there was no justice. He saw that there was no one, and was appalled that there was no one to intervene; so his own arm brought him victory, and his righteousness upheld him. He put on righteousness like a breastplate, and a helmet of salvation on his head; he put on garments of vengeance for clothing, and wrapped himself in fury as in a mantle. According to their deeds, so will he repay; wrath to his adversaries, requital to his enemies; to the coastlands he will render requital. So those in the west shall fear the name of the Lord, and those in the east, his glory; for he will come like a pent-up stream that the wind of the Lord drives on. And he will come to Zion as Redeemer, to those in Jacob who turn from transgression, says the Lord. 1. תהלים קמד:י-יא ה נּוֹת ן תּ שׁוּע ה ל מּ ל כ ים ה פּוֹצ ה א ת דּ ו ד ע ב דּ וֹ מ ח ר ב ר ע ה : פּ צ נ י ו ה צּ יל נ י מ יּ ד בּ נ י נ כ ר א שׁ ר פּ יה ם דּ בּ ר שׁ ו א ו ימ ינ ם י מ ין שׁ ק ר: 2. ישעיה מג:טו-יז א נ י י ק ו ק ק ד וֹשׁ כ ם בּוֹר א י שׂ ר א ל מ ל כּ כ ם: כּ ה אָמ ר י ק ו ק ה נּוֹת ן בּ יּ ם דּ ר ך וּב מ י ם ע זּ ים נ ת יב ה : ה מּוֹצ יא ר כ ב ו ס וּס ח י ל ו ע זּ וּז י ח דּ ו י שׁ כּ בוּ בּ ל י ק וּמוּ דּ ע כ וּ כּ פּ שׁ תּ ה כ ב וּ: 3. ירמיה כג:א-ו ה וֹי ר ע ים מ אַבּ ד ים וּמ פ צ ים א ת צ אן מ ר ע ית י נ א ם י ק ו ק: ל כ ן כּ ה אָמ ר י ק ו ק א ל ה י י שׂ ר א ל ע ל ה ר ע ים ה ר ע ים א ת ע מּ י אַתּ ם ה פ צ ת ם א ת צ אנ י ו תּ דּ ח וּם ו ל א פ ק ד תּ ם א ת ם ה נ נ י פ ק ד ע ל יכ ם א ת ר ע מ ע ל ל יכ ם נ א ם י ק ו ק: ו א נ י א ק בּ ץ א ת שׁ א ר ית צ אנ י מ כּ ל ה א ר צ וֹת א שׁ ר ה דּ ח תּ י א ת ם שׁ ם ו ה שׁ ב ת י א ת ה ן ע ל נ ו ה ן וּפ ר וּ ו ר ב וּ: ו ה ק מ ת י ע ל יה ם ר ע ים ו ר ע וּם ו ל א י יר א וּ ע וֹד ו ל א י ח תּוּ ו ל א י פּ ק דוּ נ א ם י ק ו ק: ה נּ ה י מ ים בּ א ים נ א ם י ק ו ק ו ה ק מ ת י ל ד ו ד צ מ ח צ דּ יק וּמ ל ך מ ל ך ו ה שׂ כּ יל ו ע שׂ ה מ שׁ פּ ט וּצ ד ק ה בּ אָ ר ץ: בּ י מ יו תּ וּ שׁ ע י הוּד ה ו י שׂ ר א ל י שׁ כּ ן ל ב ט ח ו ז ה שּׁ מ וֹ א שׁ ר י ק ר א וֹ י ק ו ק צ ד ק נוּ: 4. ישעיה נט:טו-כ ו תּ ה י ה א מ ת נ ע דּ ר ת ו ס ר מ ר ע מ שׁ תּוֹל ל ו יּ ר א י ק ו ק ו יּ ר ע בּ ע ינ יו כּ י א ין מ שׁ פּ ט: ו יּ ר א כּ י א ין א ישׁ ו יּ שׁ תּוֹמ ם כּ י א ין מ פ גּ יע ו תּ וֹשׁ ע לוֹ ז ר ע וֹ ו צ ד ק ת וֹ ה יא ס מ כ ת הוּ: ו יּ ל בּ שׁ צ ד ק ה כּ שּׁ ר י ן ו כ וֹב ע י שׁוּע ה בּ ר אשׁ וֹ ו יּ ל בּ שׁ בּ ג ד י נ ק ם תּ ל בּ שׁ ת ו יּ ע ט כּ מ ע יל ק נ אָ ה: כּ ע ל גּ מ לוֹת כּ ע ל י שׁ לּ ם ח מ ה ל צ ר יו גּ מ וּל ל א י ב יו ל א יּ ים גּ מ וּל י שׁ לּ ם: ו י יר א וּ מ מּ ע ר ב א ת שׁ ם י ק ו ק וּמ מּ ז ר ח שׁ מ שׁ א ת כּ בוֹד וֹ כּ י י ב וֹא כ נּ ה ר צ ר ר וּח י ק ו ק נ ס ס ה ב וֹ: וּב א ל צ יּוֹן גּוֹא ל וּל שׁ ב י פ שׁ ע בּ י ע ק ב נ א ם י ק ו ק:

8 Here is the Hebrew of Lilienthal s prayer for the government:

9 One particularly interesting phenomenon is the multiplication of prayers for the government. Since the liturgy is nowhere fixed, there is no force to constrain the creativity and expression of different communities. I m including two particularly interesting examples below. Edah Prayer For the Government, 2001 (used in some Manhattan modern Orthodox synagogues: Ramath Orah, Lincoln Square, Darchei Noam) God who commanded all humanity to create just governments, may you preserve and protect our democracy. Bless the elected and appointed officials of the governments of the United States to carry out their duties consistent with the Constitution and the Bill of Rights. Place in their hearts devotion to justice, truth and equality for all who live in our great nation. Let their actions reflect compassion for the poor, the defenseless, and the needy among us. Inspire them with the courage to use the might of the United States for good throughout the world. Bless and protect the members of the Armed Forces who defend our country in pursuit of justice and peace. May this be your will, and let us say, Amen. The following, and final, prayer was written by David Zvi Kalman in preparation for the 2016 election.

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