The New Jews
Niles is the author or editor of nine books, including the award-winning Gonzo Judaism: A Bold Path for Renewing an Ancient Faith, and his writing has appeared in many publications, including Newsweek, the Los Angeles Times, Newsday, The Forward, and Moment. He has been featured and interviewed in Time, The New York Times, The Wall Street Journal, The Washington Post, The Christian Science Monitor, The Jerusalem Report, The New York Observer, New York Magazine, The Jewish Week, and Beliefnet, as well as on domestic and international television and radio.
Rabbi Niles Goldstein: The New Shul started in 1999, and as the founding rabbi, I along with many of our founding families who are still with us looked around Manhattan and just thought that there really wasn't a synagogue out there for them that they wanted to belong to and for me that I wanted to be that really spoke to our needs, which may sound surprising in a place where there's as many Jewish residents as New York City, but there really wasn't anything out there that we felt was the right fit for either of us.
And I think what makes this interesting and maybe a little unique is, A) we have tried to follow the mantra of a great Hasidic mystic, Nahman of Bratslav, who says, "I come to show you in a way that is ancient." So if you think about the word radical the real meaning of the word radical means a return to the roots, etymologically. So what we've really tried to do over last decade or so with the New Shul is create this hybrid community where on one level some of what we do is very out-of-the-box and very edgy, particularly holiday events which sometimes feel more like gorilla fever because we take them to the streets often than a conventional synagogue experience. But other times you come and it feels like a warm, very informal, but kind of traditional experience. And so we've really tried to blend the old with the new, the innovative with the historic in the inherited. So that's "A".
I think, B) is we are not afraid of taking risks and that includes taking risks of failure. And I think too many spiritual communities are afraid of taking risks. And that's the mark of cowardice, not wisdom. I think like an entrepreneur. Most of the ones I've spoken to have failed 10 times before they get that one great success and I would say in terms of religious ritual or holiday events or any other aspect of religious life we have had great successes over the years and we've also had flocks. And I think that that's fine. So I think that's another important thing that defines the New Shul is that we're willing to take chances, and too few communities are willing to go there.
Question: What are some lessons you’ve learned along the way at the New Shul?
Rabbi Niles Goldstein: Because so many of our members come from the arts community, and that's changed little bit. Greenwich Village is where we draw our core membership, but since 9/11 Greenwich Village has changed a lot too. So it still attracts a certain kind person with a very creative sensibility, but it’s certainly not in the same place as it was in the 20s and 30s were 50s when people like Jackson Pollock were running around. So I think that one of the things we've realized is that it's very hard to put on a kind of -- and many of our members are in the theater community-- religious ritual that feels like a production and yet also feels religiously authentic. It's very tricky. And unless you have professionals who are doing it, it sometimes cannot be as effective as it might be. So I would say in the area of holidays which is where we were tend to be more theatrical is a lot of overlap between theater and religion and I think a lot of theater has its roots in religion. All you have to do is look back in ancient Greek theater and much of it; most of it is drawn from religious rituals. To see that this crossover is very old and very strong, but for example, in Chanukah, we have created over the years this kind of abstract light sculpture instead of a traditional Chanukah menorah and have gone To Washington Square Park and interwoven traditional and contemporary music and liturgy and poetry and it's been a real success for us. But again, when you try to do more full-blown kinds of religious rituals in theatrical ways you have to strike that right balance between authenticity and the kind of theatricality that I think is not just shtick but something that makes the experience multi-sensory and really powerful for people. And that's hard when you're dealing with volunteers and laypeople who are trained in this area.
Question: How is being a rabbi at the New Shul different from your previous experiences?
Rabbi Niles Goldstein: Well I don't want to get into trouble here. You know, I served a couple of years at a very large suburban congregation as the assistant rabbi and it was a very, very different experience than being the founding rabbi of the New Shul partly because I've been able to basically do whatever he wanted as the founding rabbi of a brand-new community, of course in partnership with my leadership, my lay leadership. So even that's just a very surface difference but it's a very important one and I feel like the shackles were removed from me and I could be free to be the kind of rabbi I wanted to be and help create the kind of community that we all wanted.
I think when I was working as an assistant rabbi at a large suburban synagogue, I went into work with a jacket and tie every day, which is not who I am, but I felt that that was the culture of that community and I had to do that. I was very first rabbi in that particular community to wear a kippah, a skullcap. And I don't wear one on the street just like now, but I always wear one for worship services. And I had to actually fight to have this done because that wasn't part of their culture, I came from a very classical kind of reformed Judaism that really shunned a lot of ritual.
Since then, there has been a much more renewed openness to ritual in the reform movement within Judaism. But at the New Shul I am free to do whatever I want and so I have in some ways been more informal and contemporary and I lead services and have led ritual and holiday events in jeans or in flannel shirts and sneakers, if that's what makes me comfortable; partly because that's who I am and partly because that's what makes other people more comfortable and that's what I want. On the other hand, I've worn very traditional garments that more liberal rabbis liked me almost everywhere. For example, during the days of Awe, I always wear a sort of a funky version of a kittel; it’s this white garment that to this day is worn almost exclusively by Orthodox or ultra-Orthodox men. And it's an outward expression of purity and openness, the idea of during the 10 days of repentance, we literally, well not literally, we figuratively and metaphorically stand naked and exposed before God. And as I write in the “Challenge and the Soul,” to me, whenever I put on that kittel during the days of awe it reminds me exactly of putting on the white Gi that I put on whenever I step onto the wooden floor of the dojo to engage in martial arts training. So the parallels there are pretty striking as well. The garment looks virtually identical except in martial arts training have put on a black belt in with my congregation the belt is white.
Rabbi Niles Goldstein helped create a modern synagogue that’s home to all sorts of untraditional ideas.
Civil discourse has fallen to an all time low.
The question that the American populace needs to ask itself now is: how do we fix it?
Discursive fundamentals need to be taught to preserve free expression
In their findings the authors state:
to stop attempted speeches — raise issues of just how committed college students are to
upholding First Amendment ideals.
Most college students do not condone more aggressive actions to squelch speech, like
violence and shouting down speakers, although there are some who do. However, students
do support many policies or actions that place limits on speech, including free speech zones,
speech codes and campus prohibitions on hate speech, suggesting that their commitment
to free speech has limits. As one example, barely a majority think handing out literature on
controversial issues is "always acceptable."
Talking politics at Thanksgiving dinner
- Progressive Activists: younger, highly engaged, secular, cosmopolitan, angry.
- Traditional Liberals: older, retired, open to compromise, rational, cautious.
- Passive Liberals: unhappy, insecure, distrustful, disillusioned.
- Politically Disengaged: young, low income, distrustful, detached, patriotic, conspiratorial
- Moderates: engaged, civic-minded, middle-of-the-road, pessimistic, Protestant.
- Traditional Conservatives: religious, middle class, patriotic, moralistic.
- Devoted Conservatives: white, retired, highly engaged, uncompromising,
It's interesting to note the authors found that:
"Tribe membership shows strong reliability in predicting views across different political topics."
Here are some statistics on differing viewpoints according to political party:
- 51% of staunch liberals say it's "morally acceptable" to punch Nazis.
- 53% of Republicans favor stripping U.S. citizenship from people who burn the American flag.
- 65% of Republicans say NFL players should be fired if they refuse to stand for the anthem.
- 58% of Democrats say employers should punish employees for offensive Facebook posts.
- 47% of Republicans favor bans on building new mosques.
Here are some guidelines for civic discourse that might come in handy:
- Practice inclusion and listen to who you're speaking to.
Civic discourse in the divisive age
dangerously tribal, fueled by a culture of outrage and taking offense. For the combatants,
the other side can no longer be tolerated, and no price is too high to defeat them.
These tensions are poisoning personal relationships, consuming our politics and
putting our democracy in peril.
Once a country has become tribalized, debates about contested issues from
immigration and trade to economic management, climate change and national security,
become shaped by larger tribal identities. Policy debate gives way to tribal conflicts.
Polarization and tribalism are self-reinforcing and will likely continue to accelerate.
The work of rebuilding our fragmented society needs to start now. It extends from
re-connecting people across the lines of division in local communities all the way to
building a renewed sense of national identity: a bigger story of us."
A study on flies may hold the key to future addiction treatments.
- A new study suggests that drinking alcohol can affect how memories are stored away as good or bad.
- This may have drastic implications for how addiction is caused and how people recall intoxication.
- The findings may one day lead to a new form of treatment for those suffering from addiction.
- The commercial was written by IBM's Watson. It was acted and directed by humans.
- Lexus says humans played a minimal part in influencing Watson, in terms of the writing.
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