Please Go To The Alaskan Youth Climate Change Lawsuit At The Supreme Court Wednesday - I Have A Conflicting Obligation

I saw this message today:

As wildfires rage across Alaska and salmon die in the state’s warmed rivers after a summer that reached the hottest temperatures on record, these young Alaskans are standing up for their rights and for a future free from climate chaos.
WHO: The 16 young Alaskans who are suing the state of Alaska for violating their constitutional rights by knowingly contributing to climate change.
WHAT: The youth plaintiffs have a hearing before the Alaska Supreme Court after appealing a lower court’s ruling against them and they need YOU in the courtroom to show the public that their community stands behind them in their fight for climate justice.
WHY: The lower court mistakenly ruled that the youth had not identified a state policy that contributes to climate change, even though the youth clearly identified the statute declaring the State’s Energy Policy to promote fossil fuels and explained how the State’s implementation of that policy causes climate change and violates the constitutional rights of young Alaskans.
WHEN: Wednesday, October 9 at 1:30 p.m. Arrive early to secure your seat in the courtroom. There will be a press conference following the hearing at about 2:30 p.m. near the courthouse (location TBD) where you will have a chance to hear from some of the youth plaintiffs and their attorneys.
WHERE: 303 K Street, Anchorage 99501

I should be there!

But Wednesday is also Yom Kippur.  Although I have lots of issues with the persona of the Old Testament God, the time between Rosh Hashanah and Yom Kippur is an important, traditional period set aside to think about one's deeds of the last year.  Whom have I wronged?  Who has wronged me?  How can I make things right?  Can I forgive those who did me harm?  And just as important, it is time to think about how I can be a better person in the next year.

And there is something much greater than thinking about attending Yom Kippur  as one individual act.  Going to high holiday services, even though I miss most of the other services during the year, is a way to honor my ancestors who struggled hard, and even died, because of their membership in this family of people that goes back to Moses and Abraham.  I can't just walk away from that. So I cringe at the demanding, paternalistic diety in the prayer book, and the fatalistic sealing of people's fate:

Oh Rosh Hashanah it is written,
on Yom Kippur it is sealed:
How many shall pass on, how many shall come to be;
who shall live and who shall die;
who shall see ripe age and who shall not;
who shall perish by fire and who by water;
who by sword and who by beast;
who by hunger and who by thirst;
who by earthquake and who by plague;
who by strangling and who by stoning;
who shall be secure and who shall be driven;
who shall be tranquil and who shall be troubled;
who shall be poor and who shall be rich;
who shall be humbled and who exalted.*

OK, you've got ten days to change what is written, before it is sealed, in this narrative.  You do have some say in this.  And while some of these seem like ancient fates, most are still fairly common even in the US.  And around the world there are people still being stoned to death, but how are these sorts of fates due to an individual's unholy behavior? Are the people dying by fire more sinful than those who have less painful deaths or even those who live for another year?  Are the rich really better people than those who are poor?  There are so many examples of this not being true.  (Of course I'm accepting our society's belief that rich people are somehow better than poor people.)

But other parts of the prayer book are more subtle and relevant to today's world.  So I concentrate on those parts.  Such as:

We sin against You when we sin against ourselves.
For our failures of truth, O Lord, we ask forgiveness.

For passing judgment without knowledge of the facts,
and for distorting facts to fit our theories.
For using the sins of others to excuse our own,
and for denying responsibility for our own misfortunes.
For condemning in our children the faults we tolerate in ourselves,
and for condemning in our parents the faults we tolerate in ourselves.

For keeping the poor in the chains of poverty,
and turning a deaf ear to the cry of the oppressed.
For using violence to maintain our power,
and for using violence to bring about change.
For waging aggressive war,
and for the sin of appeasing aggressors.
For obeying criminal orders,
and for the sin of silence and indifference.
For poisoning the air, and polluting land and sea,
and for all the evil means we employ to accomplish good ends.

These are behaviors that people do every day and these lines force them to face the consequences of their seemingly minor and benign behavior.    And I'm comfortable with "O Lord" being a metaphor for humanity or nature, or some other collective being other than a tyrannical deity demanding obedience of the imperfect creatures he's created.  (So very much like many parents.)

*After writing all this, I found a discussion above of the list of ways people might die, by Rabbi Danya Ruttenberg who shares some of my reactions, but offers this more as a collective rather than individual fate.

". . .how can we accept that tefillah (prayer) and teshuvah (repentance) and tzedekah (acts of righteousness, usually translated as “charity”) are going to save us from earthquakes, car accidents, persecution? We know that lots of very good people suffer every day, and that many people who do horrible things prosper. One could write off the prayer as reflective of an era in which people found solace in trying to control their fate, but I think that’s unfair and dismissive of the liturgy. . .

What if it weren’t about my individual repentance as it affects my individual fate? What if our repentance as a society (which demands that each individual do his or her part) is the thing that affects our collective fate? What if the reason a person gets cancer is not because he or she personally has done something wrong, but because we as a nation and a globe have poisoned our air, our water, and our food with toxic chemicals and negligence? Are the tsunami of two years ago and the hurricanes of last year a sign that entire sections of the world were filled with sinners, or a tragic by-product of global warming? Are the women killed by stoning–yes, today–in honor killings around the world guilty of insufficient prayer, or should we assign responsibility to everyone who perpetuates a culture in which this is considered acceptable? Are the war refugees (like those fleeing the genocide in Darfur or the Lost Boys of Sudan) who sometimes fall to wild beasts personally responsible for their situation, their fate? Of course not. "

I can live better with this interpretation, but why not change the language of the prayerbook to reflect this?

So, in my life, I've accepted that attending High Holiday services is something I should do.  My mother took me with her, even though she didn't go to weekly services.  And there were times when going was difficult - as a student in Germany when the Jewish community was not yet visible again, and as a Peace Corps volunteer in a remote Thai province.  But I usually attend.  I work past the language that's troubling, and focus on the language that connects me, individually, with righteousness and humanity.

And so, I hope that many of my friends who believe in the importance of fighting Climate Change in as many ways as possible, are at the Supreme Court Wednesday afternoon to support the 16 who are suing the State of Alaska.

Failures of Truth, Failures of Justice, and Failures of Love

There are parts of the Gates of Repentance Prayer Book that keep me coming to High Holiday Services every year.  The section that outlines all the sins we may have committed this last year and should strive to avoid next year is a good example.  This is useful to reflect on more than annually.

Failures of Truth 

We sin against you when we sin against ourselves.
For our failures of truth, O Lord, we ask forgiveness. 

For passing judgment without knowledge of the facts,
and for distorting facts to fit our theories.

For deceiving ourselves and others with half-truths,
and for pretending to emotions we do not feel. 

For using the sins of others to excuse our own,
and for denying responsibility for our own misfortunes. 

For condemning in our children the faults we tolerate in ourselves,
and for condemning in our parents the faults we tolerate in ourselves.   

Failures of Justice
For keeping the poor in the chains of poverty,
and turning a deaf ear to the cry of the oppressed.

For using violence to maintain our power,
and for using violence to bring about change.

For waging aggressive war,
and for the sin of appeasing aggressors.

For obeying criminal orders,
and for the sin of silence and indifference.

For poisoning the air, and polluting land and sea,
and for all the evil means we employ to accomplish good ends.  

Failures of Love
For confusing love with lust,
and for pursuing fleeting pleasure at the cost of lasting hurt.

For using others as a means to gratify our desires,
and as stepping-stones to further our ambitions.

For withholding love to control those we claim to love,
and shunting aside those whose youth or age disturbs us. 

For hiding from others behind an armored of mistrust,                                                and for the cynicism which leads us to mistrust the reality of unselfish love.  

I'm not very religious.  I'm fairly certain man created God and not the other way around.  But I've been lucky to have the ability to pick out the useful from the problematic.

I can read academic theories and find those parts that seem to be a good description of how the world works and not be hung up on those parts that seem less useful.  Theorists trying to put together an explanation of some aspect of the world, often get parts right and parts wrong.  

And with religion, the same is true.  I'm not much of a theist.  I can take the bible as stories from which to learn, but I also recognize that many of the laws we find there made sense in the context of social and political and economic life of 3000 years ago, but no longer are make sense.  And can even be harmful when twisted to the ends of the ambitious.   There are parts of the High Holiday services that I find offensive.  But many parts are still wise.

I'm not alone in picking and choosing.  Few people follow all the 613 commandments Maimonides extracted from the Torah. (You can see the history of this and list of commandments at Wikipedia.)

Some say that the dietary restrictions were connected to health - eating shellfish in hot climates with no refrigeration is risky.  Some may be moral - slaughtering animals in the quickest and least painful way.  Others say that keeping Kosher requires a self-discipline that is useful in other parts of one's life.  Other than Orthodox Jews, I'm not sure there's anyone who follows all the bible's dietary laws today.  Though lots of Jews try to observe a few of the commandments - like not eating pork.  (Sources conflict and tell us they do, partly because the Bible doesn't explain the reasons.  Here are a couple:  Judaism 101 on Kashrut;  Biblical Archeology on Making Sense of Kosher Laws; or Jewish Food Hero on Kosher Explained. )  

There have only been one or two years when I've failed to go to High Holiday services.  It began  family custom.  My mother would take me every year, though we didn't go to services weekly.  I think for her it was a connection to her parents, who she never saw again after she left Germany as a teenager.  And the rabbi we went to for many years was an old  white bearded, German rabbi who is still my image of a 'real rabbi.'    It's also way of staying connected with a community bigger than just the family.  The Jewish New Year celebrations are also an important personal day of reflection.  

It's a time to think about how one has lived one's life during the year that's ending and to ask forgiveness for one's sins.  And also to forgive those who have sinned against us.  The ten days between Rosh Hashanah and Yom Kippur are a time for repentance.  On Rosh Hashanah "it is written" but on Yom Kippur "it is sealed." 

"It" is who shall live and who shall die during the next year.  Those ten days are one's time to convince God that your repentance is sincere.  In my mind, what's written is in pencil and can still be erased.   Do I believe someone is writing everyone's name in the book of life or the book of death?  Not really.  But it makes the abstract more concrete.  It reminds me that it is a time for me to reflect on how I can be a better person in the next year.  

So I focus on those parts that reflect my values, and take as metaphorical those parts that portray a patriarchal God demanding total obedience.

Attending to these Failures of Truth, Justice, and Love would bring the United States and the world to a much better place.  These values don't require anyone to adhere to any religion.  They are self-evident to most human beings.

And for those I've wronged in the past year.  Please forgive me.  As I forgive those who have wronged me.  Shana Tova.  (As I read the first article I found on the meaning of Shana Tova, I quickly realized this was not the message I wanted people to get.  The next google hit turned out to be a response that expressed my feelings about the first article.) 

On Rosh Hashanah It is Written, On Yom Kippur It Is Sealed

According to Jewish tradition, the Days of Awe, between Rosh Hashanah and Yom Kippur, Jews are supposed to consider all the transgressions they have committed, large and small, and atone for them and hope for forgiveness.  From God for transgressions against God, and from people for transgressions against people.  So we have these ten days or so, to atone and hope that our names are get onto the more positive lists before the lists are sealed.

On Rosh Hashanah it is written, and on Yom Kippur it is sealed.
How many will pass and how many will be created?
Who will live and who will die?
Who in their time, and who not their time?
Who by fire and who by water?
Who by sword and who by beast?
Who by hunger and who by thirst?
Who by earthquake and who by drowning?
Who by strangling and who by stoning?
Who will rest and who will wander?
Who will be safe and who will be torn?
Who will be calm and who will be tormented?
Who will become poor and who will get rich?
Who will be made humble and who will be raised up?
But teshuvah and tefillah and tzedakah (return and prayer and righteous acts)
deflect the evil of the decree. [from Tablet]

Whether one believes this literally or figuratively, I think it is good to spend time, at least annually, to think back on your morality.

Services begin tonight, the eve of Yom Kippur, and we begin fasting from sunset to sunset.  Wishing everyone a happy new year, 5778.

Glorious Morning

Here's what I saw this morning when a friend dropped her 3 month old off.  This isn't a regular gig, but they needed some back up and when we're far from our grandkids, we're more than happy to help out now and then.

Today would also be my step-father's 100th birthday.  And it's the anniversary of my father's death.  So having new life around is wonderful.  We raked some leaves this morning and now she's napping so I have a moment to post something, but nothing too long.

I'd note that Yom Kippur begins at sunset tonight as well and from sunset today until sunset tomorrow we fast.  It will be time to ask forgiveness for all the wrongs we've done to others over the year and to forgive those who have wronged us.  Even if one doesn't believe in God, one can take part in these important acts.  From ReformJudaism:

"Yom Kippur means "Day of Atonement" and refers to the annual Jewish observance of fasting, prayer and repentance. Part of the High Holidays, which also includes Rosh HaShanah, Yom Kippur is considered the holiest day on the Jewish calendar. In three separate passages in the Torah, the Jewish people are told, "the tenth day of the seventh month is the Day of Atonement. It shall be a sacred occasion for you: You shall practice self-denial."(Leviticus 23:27). Fasting is seen as fulfilling this biblical commandment. The Yom Kippur fast also enables us to put aside our physical desires to concentrate on our spiritual needs through prayer, repentance and self-improvement. 

Yom Kippur is the moment in Jewish time when we dedicate our mind, body, and soul to reconciliation with God, our fellow human beings, and ourselves. We are commanded to turn to those whom we have wronged first, acknowledging our sins and the pain we might have caused. At the same time, we must be willing to forgive and to let go of certain offenses and the feelings of resentment they provoked in us. On this journey we are both seekers and givers of pardon. Only then can we turn to God and ask for forgiveness: 'And for all these, God of forgiveness, forgive us, pardon us, and grant us atonement.'”

It's Yom Kippur - Time to Reflect and Ask For and Give Forgiveness

[This seems appropriate for reposting.  It never loses its relevance.  It's from  Yom Kippur 2007.]

So exactly why does a skeptical agnostic spend most of his day in the synagogue, fasting and praying? Several things come to mind.

1. It's good to have some days where you check out of life as usual and sit and reflect on how you are living your life.
2. The Jewish High Holy Days structure that sort of meditation. Thousands of years of collected wisdom have been invested into this. A lot of the stuff makes good sense in very modern and practical ways.
3. The reformed Jewish movement has a fairly open view that allows everyone to come at this their own way.
4. I figured out, long ago, while living in a northern Thailand town for a couple of years, that tradition is a way to connect people with their ancestors and the generations to follow. At least theoretically, my ancestors were at Mt. Sinai when Moses came down with the Ten Commandments. Who am I to break those links? Hitler tried to wipe out the people who practiced those traditions. Since my parents got out of Germany in time to survive, I would just be completing Hitler's unfinished work if I were to abandon the tradition.
5. I like to see the many people I've come to know over the years who come together at the synagogue.

So let me show you a little about what I like in the services. (All citations are from The New Union Prayer Book: For the Days of Awe. [well it was new once.])

On Rosh Hashanah it is written,
on Yom Kippur it is sealed:

So during the ten days between the two holidays, people have time to repent, ask forgiveness, forgive others and to change their fate before it is sealed.

How many shall pass on, how many shall come to be:
who shall live and who shall die;
who shall see ripe age and who shall not;
who shall perish by fire and who by water;
who by sword and who by beast;
who by hunger and who by thirst;
who by earthquake and who by plague;
who by strangling and who by stoning;
who shall be secure and who shall be driven;
who shall be tranquil and who shall be troubled;
who shall be poor and who shall be rich;
who shall be humbled and who exalted.

But REPENTANCE, PRAYER, and CHARITY
temper judgment's severe decree.

Whether our lives are actually determined for the next year or not, it is true that some will live and some die, etc. I find it good for me to reflect on that. And to consider where I'm slipping, where I can do better, who I've wronged and ask their forgiveness; and whom I have the power to forgive.

And collectively, we have a time to be forgiven and to forgive:

For tansgressions against God, the Day of Atonement atones; but for transgressions of one human being against another, the Day of Atonement does not atone until they have made peace with one another.

I hereby forgive all who have hurt me, all who have wronged me, whether deliberately or inadvertently, whether by word or by deed. May no one be punished on my account.

As I forgive and pardon those who have wronged me, may those whom I have harmed forgive and pardon me, whether I acted deliberately or inadvertently, whether by word or by deed.

This discussion about forgiveness and judging has special meaning this year as I've spent the last two weeks in court watching the trial of an Alaskan politician accused of bribery. He apologized to the jury for his vulgar behavior seen in the surveillance video tapes. Is their forgiveness enough? What about his constituents? All Alaskans? Peter Kott, for my part, I forgive any transgression. And as a blogger, I'm reminded by "whether by word or by deed." Blogging gives me lots more opportunity to do harm by word. And I ask forgiveness for those I might have inadvertently harmed.

But I think what I like about this service is that next we get into specifics. We can all smugly assume we haven't wronged any, or at least not too many, people when it is stated that generally. But the prayer book gives us an alphabet of sins to help prick our memory.

Who among us is righteous
enough to say: 'I have not sinned?'
We are arrogant, brutal, careless,
destructive, egocentric, false;
greedy, heartless, insolent,
and joyless,
Our sins are an alphabet of woe.

And that still isn't specific enough. We aren't just talking about murder and theft and adultery. The prayer book identifies a list of things that cause all of us to pause:

FAILURES OF TRUTH

We sin against You when we sin against ourselves.
For our failures of truth, O Lord, we ask forgiveness.

For passing judgment without knowledge of the facts,
and for distorting facts to fit our theories. [Who doesn't have work to do here?]

For deceiving ourselves and others with half-truths,
and for pretending to emotions we do not feel.

For using the sins of others to excuse our own,
and for denying responsibility for our own misfortunes.

For condemning in our children the faults we tolerate in ourselves,
and for condemning in our parents the faults we tolerate in ourselves,

FAILURES OF JUSTICE

For keeping the poor in the chains of poverty,
and turning a deaf ear to the cry of the oppressed.

For using violence to maintain our power,
and for using violence to bring about change.

For waging aggressive war,
and for the sin of appeasing aggressors.

For obeying criminal orders,
and for the sin of silence and indifference.

For poisoning the air, and polluting land and sea,
and for all the evil means we employ to accomplish good ends.

FAILURES OF LOVE

For confusing love with lust,
and for pursuing fleeting pleasure at the cost of lasting hurt.

For using others as a means to gratify our desires,
and as stepping-stones to further our ambitions.

For withholding love to control those we claim to love,
and shunting aside those whose youth and age disturbs us.

For hiding from others behind an armor of mistrust,
and for the cynicism which leads us to mistrust the reality of unselfish love.

There are more verses, but you get the point. For most of us, it's these 'little' sins that accumulate and I find it a list that I respect.

And Judaism is not rigid. The rabbis do not all agree, but give their interpretations and the prayer book offers conflicting interpretations:

Rabbi Samuel ben Nachmani said: At times the gates of prayer are open, at times the gates of prayer are barred. But the gates of repentance are never barred.

But it is reported that Rabbi Juday the Prince taught: In truth, the gates of prayer are never barred.

Rabbi Akiba taught: The gates of prayer are open, and the prayer of those who practice steadfast love is heard.

Rav Chisda taught: Though sometimes the gates of heaven seem shut to all prayers, they are open to the prayers of the wounded and the hurt.

And so the prayer book recognizes that everyone has a unique relationship to God.

You are my God, and my redeemer. Therefore, while around me others think their own thoughts, I think mine; and as each one of them seeks to experience Your presence, so do I.

So whether there is actually a God external to human beings, or a God lives 'only' inside of human beings, we have available this connection to each other and connection to this heritage of moral teachings. If someone needs to believe that there is an external God who is watching and who will reward and punish, in order to live a righteous life, then they can have such a God to help them. If others cannot accept that a God exists outside of human consciousness, the words of the prayer book are still a good guide to reflecting on one's actions over the past year and the coming year.

Of course, there is also the music - the melodies that have been heard over and over again and are good friends. And in our synagogue I love that we have so many members who sing and chant the various songs and prayers. They aren't professional cantors, but they have beautiful voices and their participation enriches our services. No cantor's singing of Avinu Malchenu can reach me the way our friend Lynn, standing in front of the open ark and torahs, her dog Mary at her side, can. And members of the congregation come to the bima to read sections of the prayer book as well as the Torah. We aren't just an audience, we're participants.

It's Yom Kippur - Time to Reflect and Ask For and Give Forgiveness

I've been pretty busy with Tim Wise here this week, plus we're taking off Sunday (if we can get our stuff together), and I've a backlog of potential posts to work on, so I really haven't had any time to write up anything even moderately decent about Yom Kippur which makes Saturday a do-no-work at all day.  So, with the benefit of Blogger's ability to schedule posts, I'm going to suggest you check out a post I did in 2007 about Yom Kippur.  It begins like this:

Yom Kippur Thoughts

So exactly why does a skeptical agnostic spend most of his day in the synagogue, fasting and praying? Several things come to mind.

1. It's good to have some days where you check out of life as usual and sit and reflect on how you are living your life.
2. The Jewish High Holy Days structure that sort of meditation. Thousands of years of collected wisdom have been invested into this. A lot of the stuff makes good sense in very modern and practical ways. . .  [The rest is here.]

Yom Kippur Thoughts

So exactly why does a skeptical agnostic spend most of his day in the synagogue, fasting and praying? Several things come to mind.

1. It's good to have some days where you check out of life as usual and sit and reflect on how you are living your life.
2. The Jewish High Holy Days structure that sort of meditation. Thousands of years of collected wisdom have been invested into this. A lot of the stuff makes good sense in very modern and practical ways.
3. The reformed Jewish movement has a fairly open view that allows everyone to come at this their own way.
4. I figured out, long ago, while living in a northern Thailand town for a couple of years, that tradition is a way to connect people with their ancestors and the generations to follow. At least theoretically, my ancestors were at Mt. Sinai when Moses came down with the Ten Commandments. Who am I to break those links? Hitler tried to wipe out the people who practiced those traditions. Since my parents got out of Germany in time to survive, I would just be completing Hitler's unfinished work if I were to abandon the tradition.
5. I like to see the many people I've come to know over the years who come together at the synagogue.

So let me show you a little about what I like in the services. (All citations are from The New Union Prayer Book: For the Days of Awe. [well it was new once.])

On Rosh Hashanah it is written,
on Yom Kippur it is sealed:

So during the ten days between the two holidays, people have time to repent, ask forgiveness, forgive others and to change their fate before it is sealed.

How many shall pass on, how many shall come to be:
who shall live and who shall die;
who shall see ripe age and who shall not;
who shall perish by fire and who by water;
who by sword and who by beast;
who by hunger and who by thirst;
who by earthquake and who by plague;
who by strangling and who by stoning;
who shall be secure and who shall be driven;
who shall be tranquil and who shall be troubled;
who shall be poor and who shall be rich;
who shall be humbled and who exalted.

But REPENTANCE, PRAYER, and CHARITY
temper judgment's severe decree.

Whether our lives are actually determined for the next year or not, it is true that some will live and some die, etc. I find it good for me to reflect on that. And to consider where I'm slipping, where I can do better, who I've wronged and ask their forgiveness; and whom I have the power to forgive.

And collectively, we have a time to be forgiven and to forgive:

For tansgressions against God, the Day of Atonement atones; but for transgressions of one human being against another, the Day of Atonement does not atone until they have made peace with one another.

I hereby forgive all who have hurt me, all who have wronged me, whether deliberately or inadvertently, whether by word or by deed. May no one be punished on my account.

As I forgive and pardon those who have wronged me, may those whom I have harmed forgive and pardon me, whether I acted deliberately or inadvertently, whether by word or by deed.

This discussion about forgiveness and judging has special meaning this year as I've spent the last two weeks in court watching the trial of an Alaskan politician accused of bribery. He apologized to the jury for his vulgar behavior seen in the surveillance video tapes. Is their forgiveness enough? What about his constituents? All Alaskans? Peter Kott, for my part, I forgive any transgression. And as a blogger, I'm reminded by "whether by word or by deed." Blogging gives me lots more opportunity to do harm by word. And I ask forgiveness for those I might have inadvertently harmed.

But I think what I like about this service is that next we get into specifics. We can all smugly assume we haven't wronged any, or at least not too many, people when it is stated that generally. But the prayer book gives us an alphabet of sins to help prick our memory.

Who among us is righteous
enough to say: 'I have not sinned?'
We are arrogant, brutal, careless,
destructive, egocentric, false;
greedy, heartless, insolent,
and joyless,
Our sins are an alphabet of woe.

And that still isn't specific enough. We aren't just talking about murder and theft and adultery. The prayer book identifies a list of things that cause all of us to pause:

FAILURES OF TRUTH

We sin against You when we sin against ourselves.
For our failures of truth, O Lord, we ask forgiveness.

For passing judgment without knowledge of the facts,
and for distorting facts to fit our theories. [Who doesn't have work to do here?]

For deceiving ourselves and others with half-truths,
and for pretending to emotions we do not feel.

For using the sins of others to excuse our own,
and for denying responsibility for our own misfortunes.

For condemning in our children the faults we tolerate in ourselves,
and for condemning in our parents the faults we tolerate in ourselves,

FAILURES OF JUSTICE

For keeping the poor in the chains of poverty,
and turning a deaf ear to the cry of the oppressed.

For using violence to maintain our power,
and for using violence to bring about change.

For waging aggressive war,
and for the sin of appeasing aggressors.

For obeying criminal orders,
and for the sin of silence and indifference.

For poisoning the air, and polluting land and sea,
and for all the evil means we employ to accomplish good ends.

FAILURES OF LOVE

For confusing love with lust,
and for pursuing fleeting pleasure at the cost of lasting hurt.

For using others as a means to gratify our desires,
and as stepping-stones to further our ambitions.

For withholding love to control those we claim to love,
and shunting aside those whose youth and age disturbs us.

For hiding from others behind an armor of mistrust,
and for the cynicism which leads us to mistrust the reality of unselfish love.

There are more verses, but you get the point. For most of us, it's these 'little' sins that accumulate and I find it a list that I respect.

And Judaism is not rigid. The rabbis do not all agree, but give their interpretations and the prayer book offers conflicting interpretations:

Rabbi Samuel ben Nachmani said: At times the gates of prayer are open, at times the gates of prayer are barred. But the gates of repentance are never barred.

But it is reported that Rabbi Juday the Prince taught: In truth, the gates of prayer are never barred.

Rabbi Akiba taught: The gates of prayer are open, and the prayer of those who practice steadfast love is heard.

Rav Chisda taught: Though sometimes the gates of heaven seem shut to all prayers, they are open to the prayers of the wounded and the hurt.

And so the prayer book recognizes that everyone has a unique relationship to God.

You are my God, and my redeemer. Therefore, while around me others think their own thoughts, I think mine; and as each one of them seeks to experience Your presence, so do I.

So whether there is actually a God external to human beings, or a God lives 'only' inside of human beings, we have available this connection to each other and connection to this heritage of moral teachings. If someone needs to believe that there is an external God who is watching and who will reward and punish, in order to live a righteous life, then they can have such a God to help them. If others cannot accept that a God exists outside of human consciousness, the words of the prayer book are still a good guide to reflecting on one's actions over the past year and the coming year.

Of course, there is also the music - the melodies that have been heard over and over again and are good friends. And in our synagogue I love that we have so many members who sing and chant the various songs and prayers. They aren't professional cantors, but they have beautiful voices and their participation enriches our services. No cantor's singing of Avinu Malchenu can reach me the way our friend Lynn, standing in front of the open ark and torahs, her dog Mary at her side, can. And members of the congregation come to the bima to read sections of the prayer book as well as the Torah. We aren't just an audience, we're participants.