2026 | 5787 Nizkor Message

By Andrea Kranitz, Madrikha candidate

As part of my studies to become a Madrikha, I am reading a book called “The Amen Effect” by Rabbi Sharon Brous.  Rabbi Brous is the founding Rabbi of a Los Angeles Jewish community called IKAR.  They are self- described as a ”community rooted in ancient wisdom and inspired by the moral mandate to build a more just and loving works.  They are dedicated to reimaging Jewish life through deep relationships and shared values, intellectual and spiritual curiosity, piety and irreverence, joy and defiant hope.”

The book, “The Amen Effect,” is about finding healing and hope in a fractured world through human connection.  There is a particular passage about an ancient Jewish ritual that struck me - she writes about an obscure passage in the Mishnah - the Mishnah is the foundational text of Rabbinic Judaism - the first major written compilation of Jewish Oral Law containing centuries of Rabbinic legal discussion.

From Mishnah Middot 2, I quote:

“All who would enter the Temple Mount entered toward the right…aside for one to which something unfavorable has occurred, that he would encircle it towards the left.  Why are you encircling towards the left?  ‘Because I am a mourner.’  He who rests in this house should comfort you.”

Interpreted -

There is an annual pilgrimage to the Temple Mount in Jerusalem, where hundreds of thousands of people would enter the courtyard and form a circle - they would turn to the right and circle counterclockwise.  Another circle would form inside this larger circle - made up of people to whom something awful had happened.  The inner circle would move in the opposite direction from the outer circle.

When those in the outer circle encountered someone walking in the opposite direction, they would look into their eyes, and knowing that something awful had happened to them, would say “May you be comforted and wrapped in the embrace of this community.”

As Rabbi Brous explains, “the Rabbis had created a system of ritual engagement built on a profound psychological insight; when you’re suffering…when all you want is to self-isolate….you show up.  You root your suffering in a context of care.”

The utter simplicity of this ritual is profound;  we have in our power, the ability to make a difference just by being present for others. We see you, you are not alone.

We have come together to say “Nizkor,” “we will remember,” acknowledging pain and loss as well as the comfort in community and knowing that we are not alone. 

There is no way around death, no one to blame…we must go through.  With the strength of our hearts, our minds and our memories, we go through.  With one another, we go through, and know that we are not alone.

In Remembrance

Today, we stand together in remembrance

the memory of your laughter

mixing with the tears of our loss.

although time has passed and we have grieved and loved and healed,

your loss is still fresh within us.

We have learned through you

that all moments are to be cherished

and life lived to its fullest.

Although gone, but not lost,

your memory’s true place is within our hearts

intangible and ever-present, the essence of your spirit and soul lives on.

May your presence continue

to burn brightly within our hearts and lives.

May we draw comfort from your compassion

and strength from your unique wisdom.

May the strength of our connection

and the warmth of your memory

soothe and heal as we continue to journey through time.

See your Or Adam family around you, hear them speak and feel the comfort of their presence as you mourn the past and cherish the present.

2026 | 5787 Kol Nidre Message

By Andrea Kranitz, Madrikha candidate

Year in and year out, we attend High Holiday services and spend the ten days between Rosh Hashanah and Yom Kippur

reflecting, evaluating, apologizing and making plans for a better self in the new year. I think we do that well - we are generally speaking, principled, thoughtful, respectful people who value one another and the greater good.

As practiced reflectors, atoners and do-gooders, we have our ups and downs, with some years being more difficult than others, depending upon the challenges we may have experienced throughout the year. Hopefully, despite these challenges, we are still able to maintain our intent and ability to improve ourselves.

Since 2016, these values and intentions have and are being tested.  We know what we value, what our hopes are for the world and what we feel are the right things to do.  So…does that make us right?  From our perspective, it does. And what about the perspectives of others? Are they necessarily wrong? 

We are living in a time of upheaval - from all sides

-The war in Iran

-Conflicts in Israel

-Economic inequality and uncertainty

-Threats to democracy

-Environmental issues

-Immigration issues

-Inhumane treatment of people

-Political polarization

-Societal division and distrust

-Disinformation

-Media influence

-Mental health crises

-Gun violence, and

-Value differences

I’m sure I’ve missed some  …and.. we could discuss each and every one of these subjects in great depth…not tonight.  Our world is in crisis - and this is on top of what we each deal with, in our individual lives.  We cannot underestimate the impact of this turmoil on our well-being and ability to tackle everyday life. How can we handle all of this while maintaining the values that define us?

While I can’t assume that everyone feels the same way, I imagine that many of us do, and I will own my shortcomings when it comes to dealing with this state of upheaval. 

Before we headed down the slippery slope to where we are now, I always felt that I behaved reasonably when encountering people, whose approach to philosophy, opinion and life, differed from mine.  “Live and let live,”

“Agree to disagree,”

“Zei gezunt - go in good health.”

It was okay that we disagreed, because someone else’s opinion was theirs, and didn’t have any bearing on my life.  There wasn’t much at stake, or at risk, so we could disagree and still get along.  Now, I find myself feeling disrespect and sometimes hatred, toward others whom I deem “on the other side.”  I judge based on what I think I see, without even knowing the other person. There is private disparagement - I see enemies, not other people.

My self-evaluation furnishes a mirror that I don’t want to look into. My self-reflection reveals that I am sad, afraid and worried - about the present and what is yet to come. And mostly, I’m not living the values that I espouse.

Abraham Maslow, a Jewish, self-proclaimed atheist, theorized that there is a hierarchy organizing human motivations into a five-tier pyramid, asserting that people must satisfy basic lower-level needs before pursuing higher-level growth.

Now… whether that strict hierarchy always follows in order, or ..whether you even buy into his theory, we can agree that there are basic human needs that must be met before we can attend to more intangible ideals.  We must be clothed, fed and housed….feel safe, loved and respected.

Now, why am I talking about Maslow?  Because, the current state of our nation and our world is a threat to those basic needs; for some more than others.  The sadness, fear and worry that I mentioned creates an environment where it is extremely difficult to be reasonable or tolerant when it would seem that another’s opinion might threaten our well-being and basic human rights.

Our brains are pre-wired with an automatic survival mechanism that prepares us for an impending threat…  whether real or perceived. The thing is… these threats are real. As our society moves backwards and erases the work we’ve done, we are scrambling to maintain equilibrium. We are trying to maintain our balance when the floor beneath us is rocking and shaking.

We are in a bind - how can we live our values, the ones we’ve been reflecting upon over the last ten days, protect ourselves and our communities, and start bridging the gap between us and our “other sided” counterparts, lowering the temperature on this toxic conflict?

Tonight, I’d like to propose, that the only way out of this morass of issues, is for people to be willing and able to see others as equal human beings, regardless of their views;

We have, at large, forgotten how to do that.  Many would say that this is an impossible ask and it does look impossible.  Just watch and listen to the news, social media and the people around you. There is so much factionalism and rancor that it seems insurmountable.

Is it wishful thinking to even believe that we can change?  I believe that there is a moral imperative to make this effort, and it has to start here, with each of us - we are each part of a whole and while we are but a drop of rain in the storm, we count. The history of our people tells us that we can and will make a difference. We haven’t survived for thousands of years for no reason.

We definitely cannot force others to change, but, perhaps by modeling a different approach, others will come to see that there is a better way.  We must remember that as humans, by and large, we are trying to satisfy basic needs.  Yes, there are outliers.. and haters ..and downright evil people, but that’s always been the case.  As Viktor Frankl said “when we are no longer able to change a situation we are challenged to change our ourselves.”

I do believe that people are worried about the same things we are - perhaps in a different way, but still afraid of losing what they hold dear.  If we can see the human in humanity, and speak to and about others, as we would have them speak to and about us, we might be surprised.

Now, this is all well and good in theory.  I can stand up here and wax on idealistically about what we need to do, but that doesn’t cut it.  Let’s see what we can do, even amongst ourselves.

Case in point, we don’t always agree with one another, but because we respect each other, we allow space for ideas that don’t jive with our own.

We also need to be aware that because we are like-minded and tend to be on the same side of most things, we can get each other worked up and further into a mindset of us vs them. This may feel cathartic, but it does contribute to polarization. Even amongst ourselves, we can practice engaging in civil discourse.

Taking a page out of one of my favorite books on this  subject, “Crucial Conversations,” there are core principles that can guide us while having these discussions or even while we are just reacting to something we have heard or read.  These principles can help us reflect upon what is actually driving our responses…..  Think about productive disagreement… active listening…intellectual humility. After all, we do support the first amendment and as such, everyone is entitled to their voice.

We won’t solve this tonight, but perhaps we can explore further at one of our upcoming What’s Up? discussion forums.

Regardless of how we get there, I challenge myself and everyone here to think about your reactions to a hot topic, and try to understand what lies beneath that reaction.  Reframe those on the “other side” as humans with similar needs coming from a different perspective.

Try not to demonize them, as we have been demonized throughout history.  As Hillel said, “that which is hateful to you, do not do to your fellow.”

2026 | 5787 Rosh Hashanah - What is Our Tradition?

By Andrea Kranitz, Madrikha candidate

High Holiday traditions – what are yours? Was it a brisket dinner before services? Or no dinner because you wouldn’t be able to get to services in enough time to get a good seat. Maybe you lit candles, maybe not. Did your mom buy you new clothes for the holiday that ended up being too hot because the holidays were early and it was still 80 degrees outside? Did you take part in a Tashlich ceremony to cast off sins? Did you hear the blast of the shofar?

I grew up Reform and we went to Temple for Rosh Hashanah services, both Erev and morning. Same for Yom Kippur – Kol Nidre and morning services. We never attended memorial services and I’m not sure why, other than we just didn’t. There was always break-the-fast, and I actually fasted for most of my life, starting at age 11 or 12. I did it because it felt like I was part of something bigger than me. Over the years, my practices and traditions for these holidays have evolved. I still participate in services, but not as many. I no longer fast because it doesn’t serve any purpose for enhancing my ability to reflect.

Regardless of my practices over the years, the meaning behind them has remained consistent – an attachment to my Jewish history, culture and way of life and the desire to be in community with like-minded people. It took me until my early thirties to discover Humanistic Judaism, where I instantly found a home- and am now studying to become a Madrikha, a certified community leader.

So, what is our tradition?  Maybe it is change, adaptability, growth and evolution.

During Jewish history spanning thousands of years, from the biblical period through modernity, change has been a constant, and greatly influenced by the communities and cultures within which the Jews lived at the time; adopting and weaving regional traditions into already established Jewish ones. We, as part of the Humanistic Jewish community are continuing to do the same.

The Bible doesn’t mention Rosh Hashanah but says in Leviticus 23:24, “In the seventh month (Tishrei), on the first day of the month, you shall observe a day of solemn rest, a memorial proclaimed with blasts of trumpets, a holy convocation.” This was also known as Yom Teruah in Hebrew. In the Second Temple period the concept of a “new year” comes about and is formalized in the Mishnah and was probably influenced by the Babylonian calendar.  Although the biblical text represents Rosh Hashanah as a ritual, it does not state the purpose.  Over a period of about 1,000 years, the rabbis developed this into what we know now as Rosh Hashanah.  They renamed the day from one of action - Yom Teruah (Day of Shouting) to one of calendric significance - Rosh Hashanah (head of the year).  The rabbis essentially took an unexplained ritual command to blow the shofar, and layered on theological meaning.

The Bible commands a day of rest, a trumpet blast, a holy convocation and specific offerings for the day, but does not mention judgement or God – there is no theology involved – until post-biblical, Rabbinic Judaism creates a universal framework for divine judgement, human accountability and spiritual renewal after the destruction of the Temple and develops God’s role as:

  • Judge (opening the book of life),

  • King (sovereign over creation).

  • Rememberer (God remembering the merits of the patriarchs, the covenant and individual),

  • The One Who Hears the Shofar (the shofar takes on theological meaning)

So, the BIG question is why, as Humanists, would we celebrate a holiday that in its modern version, extols the virtues of God?  How can we celebrate and still call ourselves Humanistic?  And, as Reform, Conservative and Orthodox Jews may claim, if you’re not religious, you have no right to celebrate, or you aren’t really Jewish.

I am sure many of us have been asked these questions - I know I have.  And as someone who grew up Reform, I had to ask myself those same questions.  Luckily, Rabbi Sherwin Wine, when he founded Humanistic Judaism had thoughts about that!

To summarize, he says that the traditional Jewish texts cannot and should not serve as the ideological foundation for Humanistic Judaism – they are historical, not authoritative, yet we can value it from an historical perspective and we have a right to that history.

He goes on to say that Jewish identity is ethnic, not ideological, and that you don’t need to believe in the traditional Jewish texts to be authentically Jewish.

Over centuries, Jews have adapted and changed to accommodate their time and their place.  We are doing what our predecessors did as we embrace our philosophy that we are a human-centered Jewish community that relies on human reason, experience and personal responsibility, shaping our own ethical decisions without looking to an external, supernatural or divine authority.

We can take the history, symbols and our own experiences of this holiday and create a meaningful space to feel connected to ourselves, to one another and to our Jewish identity.

Looking at the rituals associated with Rosh Hashanah, we can identify the underlying universal concepts and create meaning from them using actions and language that are in harmony with our beliefs.

Tashlich – the ritual casting off of one’s sins in a plea for God’s mercy

While we are not looking for a magic wand to erase any misdeeds, this ritual might help us reflect on our own behavior and symbolically refresh our frame of mind.

Blowing of the Shofar – has layers of meaning including the proclamation of God as King, echoing the covenant between God and Abraham and Messianic redemption  

That’s pretty loaded.  How about a call to listen – to our inner selves, to those around us and to our world at large?  An ancient sound that connects us to our history and maybe to our own memories of family and community and wakes us up from complacency.

Apples and Honey – a medieval Ashkenazi custom traced back to around the 12th century, signifying a wish for a sweet new year.  This is an easy one that we can still relate to.

The Book of Life – L’Shanah tovah tikatevu – may you be inscribed for a good year.  This is the idea  that God reviews our deeds from the past year and decides our fate for the next year – whether we live or die.  The verdict is written on Rosh Hashanah and sealed on Yom Kippur, so the 10 days between are meant for repentance and prayer, in order to influence a favorable judgement.

That doesn’t align well with our Humanistic, self-determining, personally responsible philosophy, does it?  Instead, we view the Book of Life as a metaphor that symbolizes an accounting of our choices and actions.

So… what are we doing?

We are reflecting,

We are adapting,

We are growing,

We are renewing.

The concept of a fresh start to a new year need not involve supernatural influences.  It’s about what we do, our actions and how we stay true to our values.

This past year, Or Adam has been through significant changes - in venue and in leadership.

It is rare to be able to keep everything the same amidst a significant shift in reality.  In fact, change requires the willingness and ability to adapt and grow.  We accommodated, we adjusted and we moved with the flow of change in order to sustain our community.  We are renewing our energy, programming and our outlook as we approach our 40th birthday.

We can celebrate and recall our past, the various places, people, activities and stories that built our 40 year history while looking forward to new possibilities and the future to come.

May this year be one of health, hope and the prospect of good things to come.

L’Shana tova u’metukah – wishing you a sweet New Year.