Category: Religion

ABC: Asphalt, Bureaucracy, & Climate

When Vice News interviewed the mayor of an Oregon town that lost a third of its housing to last year’s wildfires, the mayor offered the following sentiment. She was asked if encouraging people to return was a good idea with the ongoing threat of another wildfire. Her response was that climate change is everywhere and this is where they were choosing to make a stand.

While her statement is a typical politician’s response, “We can do this!”, her program is a failure. Her determination on behalf of her constituents is admirable, her plan is poorly positioned as is the limited municipal money she has allocated. They are building Recreational Vehicle (RV) hookups to draw back displaced residents who cannot afford to rebuild to return to town. The RV hookups plan is appropriate if the goal is bringing back the tax base; however, the response is valueless if it is meant to be a stand against climate change.

Approving expenditures to help people return sounds worthwhile and a proper function of government at first glance. However, in a time of escalating climate change, the proper first priority of government is not accommodating people. The priority must be creating a survivable environment, a concept that only specialized segments of government bureaucracies who use emergency management centers typically encounter. The goal after such disasters is creating resilience now that the danger is known. A climate-stricken world requires an entire revamping of the role of government, which is a shift from the usual way of doing government business. The new reality is climate change is an ongoing, escalating crisis.

The climate change crisis in Oregon may be wildfires while the coastal flooding is the ongoing destruction in Miami, Florida. California and the rest of the southwestern United States are suffering prolonged droughts. Parts of Germany and Belgium are inundated with swollen rivers while the Indian subcontinent faces the extremes of misplaced monsoons. The eastern seaboard of North America is experiencing more frequent and more powerful hurricanes.

Certain religious traditions have more to say about long ongoing crises than others. Diaspora religions living among other majorities have long understood that there is no instant or elegant solution to resolving a long enduring crisis. Success is not characterized as overcoming or winning, instead success is defined as creating a dynamic balance that adjusts as the surges of tension and confrontation roil.

Most holy scriptures are a chronicle of the crises in the lives of human beings and their nations.[i] The religious voice offers powerful methodologies for navigating the effects of climate change and countering the greedy interests that want us to ignore climate change. Contrary to the sneering condescension of critics, the proffered methods are not “let us pray on it.” Seeking common ground, aligning communal interests, raising and promoting volunteers, redirecting self-interest back to community interest, and confirming universal ideals that can inspire all are some of the religious lessons that people of faith still use today. Multi-religious initiatives for the community’s good inspire and work.

 Religions work in a specific manner in the public sphere. They offer established principles that set priorities of action and promulgate rules that define boundaries of acceptable actions. Saving lives is always the highest priority because life is sacred. Preventing the circumstances that threaten life is the next priority because it leads to the highest priority. In contrast, politicians talk about saving money and saving jobs as the highest priorities. The religious models accept those political talking points, but place them within the context of saving lives, putting jobs and money in a healthier and more achievable context.

When my new county executive was elected, I met him at a gala fundraising for another organization. After congratulations and introductions, he asked what was on my mind.

“Asphalt,” I said.

“Come again?”

I continued. “You inherited a budget from your predecessor with a funding structure of replacing roads after twenty years of use. The extremes of climate change in our county have probably reduced the lifespan of our roads by five years, give or take. Did you know this was happening?”

“Let me look into that,” he said.

The upshot of that conversation was an aggressive tarring campaign, where a crew walks every road with a hot tar machine in tow, filling in every crack in the asphalt with tar. The process gives the road another two to three years of life. The tarring program had disappeared in the rush to cut government spending in previous administrations. The tar is inexpensive, but the crew time is costly – not as costly as putting in new roads though. The county executive’s response is an example of the dynamic flexibility required to address the facts of climate change. The politician’s priority of money and jobs was preserved and my priority of preventing destructive circumstances was achieved.

(A quick aside, the asphalt example can be correctly categorized as an example of adaptation. Adapting to climate change is a necessary step that many in the environmental advocacy arena dismiss as a distraction from the goal of clean renewable energy legislation or worse, a surrender to the failure of ridding the world of carbon producing fossil fuels. The events of the past few years have clarified that adaptation will be a necessary component of any climate change legislation, an unfortunate but predictable development. Most politicians are amenable to adaptation spending in their districts.)

While my county executive is an elected position, he used the bureaucracy to address the effects of climate change. The public rhetoric to address carbon pollution often overlooks the power of the bureaucracy. Bureaucracies are slow, rigid, and cranky; they are depicted as prone to corruption with political appointments and highjacked bids. The crimes reach the news cycles, but the day-to-day work, plodding up and down the streets for instance, are beneath notice. Bureaucracies do work and they can be quite powerful.

The dynamic power of a federal bureaucracy can have global reach, addressing not just the effects but the sources of carbon pollution. Reuters reported on August 16th, 2021, that the “U.S. Treasury to oppose development bank financing for most fossil fuel projects.” Fossil Fuel companies can longer use the multilateral development banks across the world to fund their projects. The only exceptions are countries buying coal plants to shut them down and poor countries with no infrastructure purchasing some natural gas-powered generation downstream. Using the bureaucracy, the U.S. government has shut down an the “at the source” funding stream for the fossil fuel industry. The U.S. Treasury is using its leverage in a new manner to shut down new fossil fuel development across the globe. While the U.S. Treasury has offered “guidance” throughout its history, this is a climate first and a welcome one.

Addressing climate change is not about a stand against the effects of climate change. All the industries that oppose addressing climate change are happy with this misguided stance and encourage it. The more effort that is expended on the destruction and costs produced by climate change, the less effort is available to attack the sources of climate change. The mayor in Oregon is truly looking out for her citizens and the town, for which she deserves our compliments and encouragement. People who use their political power to raise the downtrodden and stricken deserve the support of religious affirmation. However, when the means of support are misdirected, more productive actions need to be introduced and corrected if possible.

As we examine the laws, regulations, and allocations in our local communities, we must keep the following mantra in mind: We cannot fight climate change; we can only fight the sources of climate change.

[i] Following Judah Magnes PhD, Gleanings 1948

The Phony Cry of Doomerism

The reports from the field observations on climate are returning with ever worsening reports, as predicted. Heat absorption, the Arctic and Antarctica, mounting land degradation tallies are ticking upward, which again, were explicated in the climate models. Last week, Greenpeace released a report on an Exxon lobbyist who was tricked in admitting fierce lobbying behind the scenes and the corruption of key senators to prevent climate change legislation in the U.S. Senate, as per the Tobacco playbook of fifty years ago. The interview also shows the campaign to prevent climate change legislation is shifting into another, well-documented gear: “Give up,” certain no-name writers press. “Give up and go home; enjoy these better days while you have them.

The new task at hand is not defending the veracity of the data. The evidence proving climate change has swayed approximately 70 percent of the American population according to the latest surveys. Climate Denialism continues to lose adherents as the effects of global warming are experienced by more people with no alternate explanations possible. Scientists and activists are winning the first battle of denialism, but the fossil fuel industry has already moved on.

More than one set of delaying tactics are described in the earlier Tobacco Industry playbook, which goes back fifty years. Thwarting legislation is a multi-pronged approach requiring several different strategies, and different types of timing. As denialism tapers off, the fossil fuel industry is pivoting to two other methodologies: denigration and delay. As the Tobacco Industry demonstrated, these tactics work, delaying anti-tobacco legislation and litigation for fifty years.

On the denial track, we have passed through most of the “denial that the problem exists,” although there is still funding flowing to professional deniers such as the Heartland Institute. Thirty percent of Americans still believe that climate change does not exist, that it is a hoax, or that its existence and effects are overblown. These public relations campaigns have been unusually effective.

One of the most effective components happening now is the half-step campaign. The half-step is the acknowledgement by the industry that climate change exists. Such pronouncements are hailed as great milestones and proof the fossil fuel industry is finally paying attention to the threat of climate change. In truth, they have been paying close attention since the late 1970’s according to their own internal studies and documents. With this half-step announcement, the industry pivots to a stance of non-engagement. In the same breath that they confirm climate change is real, they deny that climate change is a problem. No one needs to act because climate change is benign.

Continuing further down the denial track, the fossil fuel industry pushes two specific ideas. The first project is to deny that the fossil fuel industry is the cause. They point fingers at cows, governments, corporate agriculture and most effectively, at ordinary people. There are kernels of truth in their accusations, but not even close to a whole, accurate truth. Just enough truth to make the accusations appear tenable is part of the strategy.

Their claim is if everyone would take personal responsibility for their contributions to climate change, the crisis would be solved. The argument is demonstrably false, but it accomplishes its true goal of shifting the conversation away from fossil fuels. Other permutations include “we’re trying, why aren’t you” or “we’re doing our part, everyone else is the problem.” Most insidious of all is the claim “not to worry, a technological is fix is coming to save us.” There is no technology in a production pipeline to address climate change now.

The second idea, which has not emerged fully into blossom yet, is to deny that we can solve climate change. The climate is complicated involving ocean currents under the ocean to carbon accretion in the upper layers of the atmosphere, and no one can really understand all of it. Even the climate scientists do not have all the answers, they claim. The fossil fuel industry will humbly profess the problems are too complicated to solve at this time, but they promise to continue studying the issue.

Delaying action on climate change is the arena in which doomerism is actively pushed. Two types of delay are in play, but both are concerned with politics. The most expensive element in the industry’s push to stop legislation is lobbying. They make donations to politicians and political campaigns. If they identify a vulnerable legislator, they fund campaigns to raise a primary challenger or fund the candidate who supports their industry in the full election. They have lobbyists in every state, working with municipal, county, and state legislators and with the regulatory agencies. They fund think tanks and institutes whose sole purpose is to stop climate change legislation from being passed. They have been successful.

However, constituents vote, and they lobby too. The power of the electorate is formidable when it is engaged and their aggregated votes and demands of legislators are effective; they are a deep challenge to the fossil fuel industry despite their billions of spent dollars. To delay the electorate, they hire firms to prevent aggregating into large coalitions. These firms target individuals who are aggregators of public concern including scientists, teachers, clergy, pundits, environmental groups, and informed politicians. They also attempt to discourage people from taking up the cause using media, social media, print campaigns, and any other method they think may work. They have money to spend.

The promotion of doomerism, the fear that it is too late to save the planet and that all is lost, is a pernicious delaying tactic. The voice of doom sends the message that nothing can be done. The concerned citizen who learns this terrible truth should go home and close their doors. They should use their energy to live the best life they can while they can because all is lost. They should give up the fight because the battle is already lost; we are too late.

“I came to view with despair all the gains I had made under the sun,” Kohelet records in the Book of Ecclesiastes, falling into a funk of futility despite his recounted successes. Doomerism is the latest expression of well-attested despair. Despair is crippling, leading to withdrawal from the world and from everything that gives life meaning and worth; it is an affliction.

As a tool to discourage people from taking community and political action, despair is potent. From young adults through every decade through the elder years, despondency is a cruel and crippling reality to the vulnerable. “No sickness like despair” declared Israel Salanter Lipkin centuries ago.

To the power hungry and cynical, promoting despair in the opposition or in the population is a documented path to success. Take the fight out of one’s enemies and they will not bother to raise their arms in defense, much less raise a counterattack. Peeling off parts of the population who would care about climate change and neutralizing them is an appealing strategy. The promotion of doomerism lately demonstrates the effort is well underway.

Across the globe in almost every generation, people have risen to overcome their despair and move forward. Despair is an ancient problem, which is found in the writings of every religious tradition. St. Francis of Assisi encouraged his fellows, declaring that hope is the antidote to despair. The ancient Jewish traditions argue that despair is the loss of hope. The Buddhist teachings direct the practitioner to lean into the despair, using the pain as a lever to raise others out of their despair.

Despair is real and its presence is a necessary component of our response to climate change. Hopelessness reminds us of all that is precious to us, from our fellow human beings to the planet that sustains us all. The suffering of human beings from global warming is cataloged as an evil in the Western religious traditions and as avoidable suffering in the Eastern traditions. Both traditions are on point, signaling why despair over the climate is painful and even crippling at times.

The toxic nature of despair is not a foregone conclusion. The presence of despair is a moment of self-revelation, an insight that all is not right. Anguish is an opportunity to examine the causes of our pain and to challenge our lack of hope. The propaganda surrounding the push of climate doomerism is an attempt to extinguish the presence of hope. Hope is the target to be eliminated as the industry pushes against change.

Despondency need not be a stumbling block. The power of this human sentiment is available to all people, and the power can be a great source of motivation. Without this element of threatened hopelessness, the fights for climate change legislation would be an academic one or the work of a professional gunslinger who earns a paycheck lobbying politicians. Despair is an engine that galvanizes the religious soul, that bothers the people on the sidelines who await a goad to act. Despair is the call to action. The presence of despair informs us that this battle to save the planet is the movement of peoples against the lust for wealth and power. As climate change is global, the gathering to force change on the fossil fuel industry is worldwide, and all of this gathering, each and every individual joining the cause, begins with despair. As one organizer declares in her email signature, “From pain, to protest, to power.” Despair is not a conclusion, but a beginning point. From anguish and hopelessness, the only path is upward.

A Prayer in the Time of Pandemic

 “Every hand that we don’t shake must be a phone call that we place. Every embrace that we avoid must become a verbal expression of warmth and concern.

Every inch and every foot that we physically place between ourselves and another, must become a thought as to how we might be of help to that other, should the need arise. 

So, as we keep a level of social distance, let us all remain spiritually near to each other, by responding to this health emergency with love and care for everyone’s well-being. 

May Adonai give us the wisdom to continue to react appropriately to this crisis and heal those who have been infected.” 

Rabbi Yosef Kanefsky

B’nai David-Judea Congregation

Los Angeles, CA

Lessons of the Book Search

In the process of researching a new article-maybe-book, a down-the-rabbit-hole investigatory thread emerged. The origin of the thread begins with the novelist Herman Wouk (The Winds of War), a 20th century author of deserved literary repute. Mr. Wouk was also an Orthodox Jew, proud and practicing his faith so personally that he wrote a non-fiction text “This is My God.” His book is a well-written introduction to a Jewish theistic God concept, which is an accessible recommended read. In his introduction, Mr. Wouk explains  that his book is in response to a derogatory text promoting agnosticism. The hunt began.

The book that invokes Herman Wouk’s ire has almost disappeared from library shelves in the first decades of the 21th century; in contrast, Mr. Wouk’s book is still in print and easily available. Homer W. Smith was a biologist in the first half of the 20th century who wrote three books of some publishing success. The third was “Man and His Gods,” published in 1955 and running at 485 pages before the index. However, what makes the book stand out is that the Forward is written Albert Einstein. The book sold well in its day.

As Dr. Einstein stated, Professor Smith attempts “to portray man’s fear-induced animistic and mythic ideas with all their far-flung transformations and interrelations.” One of the major arguments of the book is that Western religions are a magnet for all destructive fears that have haunted humankind. Further, these religions are also a significant broadcaster of these pernicious narratives that promulgate terrible results such as war and widespread unhappiness. The book is a thoroughgoing condemnation of religion and its application up through the beginning of the 20th century.

One can clearly understand why Herman Wouk despised this text.

There is no doubt that Professor Smith was extraordinarily well-read. Besides the Bible and biblical scholarship, he was intimately familiar with Enlightenment philosophers, the volumes of Gibbon’s “The Rise and Fall of the Roman Empire,” Darwin along with his milieu of detractors and supporters, Medieval magic and literature on the Devil, literary criticism, Christian theology and metaphysics. He saves some of his highest praise for the eleventh edition of Encylopedia Britannica, published in 1910-1911. (p. 483)

“Man and His Gods” is an archetypal text of its time. The writing is long-winded, and the grammar is complex, which was typical of the academic presentation of the day. Reviewers of that decade would declare that the book was erudite and well-written, whether or not they agreed the provocative argument.

The thesis is that knowledge and rationalism trump religion and superstition. Most of the text is a review of the religions of Western world and the Ancient Near East through history using the lens of 20th century rationalism. Professor Smith hoped to put the final nail in the coffin of superstitious religion with this book. He did not.

A funny thing happened though, which is why there was a hunt. “Man and His Gods” has nigh disappeared. In a dash of irony, I believe that the book would have certainly slipped away totally, despite a forward by Einstein, if Herman Wouk had not mentioned the text by name in his introduction. If Mr. Wouk had simply dropped a few sentences explaining his angry motivation for writing his book, time would have accomplished his goal for him.

I went searching for the text. My university lists a copy of Dr. Smith’s text in its catalogue, having purchased it in 1956. According to their records, the book was never checked out of the library. After I and the university librarian perused the shelf, we both concluded that the book had been stolen, probably decades ago. The Library of Congress (Card no. 52-5512) has a copy, buried in one of their offsite repositories. Having access to an academic national search function, someone located a copy at SUNY-Buffalo. Ten weeks after an initial request, I was holding the book.

The book did not meet my needs though. I was seeking a text that explained and promoted agnosticism in the 20th century. Dr. Smith’s text is the other side of the coin, exclusively attacking theism and orthodox religions. He states that rationalism is the better/best way, yet he offers no arguments for this stance. While the book may have made a splash at the time of publication, this lack of a positive argument may explain why the book disappeared from the great discussions on religion, culture, and individual relevance.

Having read through the book only to find the book only to find disappointment, I am reminded of a quote from the end of Ecclesiastes. “The making of many books is without limit and much study is a wearying of the flesh.” (Eccl. 12:9) Homer W. Smith taught me two lessons: first, erudition easily falls into hubris and second, pre-determined conclusions can produce a myriad of ever-escalating mistakes and misreadings.

Mr. Wouk’s book also taught me a lesson: Anger is a tool and it should never be a reason.

Testimony before the NY State Senate Committee

Testimony before the NY State Environmental Conservation Committee

12 February 2019

I am Rabbi Glenn Jacob, and while I am executive director of New York Interfaith Power & Light – an organization dedicated to passing climate science-based legislation from a religious perspective, I come here first representing the initial wave of climate refugees in New York State. In 2012 on 29 October, Superstorm Sandy slammed my neighborhood in Oceanside, Long Island with a five-foot surge of water. My house had over $100,000 worth of damage, of which $18,000 was covered by flood insurance. I told my wife the day after the storm that we would move, and in November 2017, I moved from 25 miles east of Manhattan to 40 miles north.

My personal experience is framed in my religious perspective. I and my organization are non-partisan, representing about 15 different religious denominations from Suffolk County on Long Island to the city of Buffalo, with all points, rural, suburban, and urban in between. The message we bring is that climate change is a moral issue and the Climate and Community Protection Act (CCPA) is a matter of personal and professional integrity.

Contrary to caricatures, most synagogues, churches, mosques, temples, and gurdwaras have no issue accepting scientific facts, concepts, and conclusions. Climate change is real, climate change is manmade, and the only question is what is humanity going to do? To do nothing, to keep the status quo is evil in religious language. It is the path to more harm and danger to human life – deliberating allowing destruction is evil, a human, preventable evil.

The good news, to borrow the term from the Protestant Tradition, is that we have the knowledge base, the technology and the wherewithal to address climate change. Everything to address climate change is in some sort of readiness in New York State, from detailed plans for job creation to the equitable spread of resources, to energy infrastructure initiatives. The only thing we have lacked in the last few years is the political will.

Our religious traditions do not tolerate half-truths, because they have no integrity. To say that we are going to lose jobs in the fossil fuel industry is to deny that we are bringing entirely new energy industries into the state. To say that the CCPA will cause prices to rise is a half-truth as well. We already balk at paying for the damages of evermore powerful storms and violent temperature swings. Roads meant to last 20 years are lasting 15 years or less; we have yet to fix the most expensive damage from Sandy. Do you want to spend the taxpayers’ money solving the crisis or do you want to spend ever increasing sums patching roads, wires, sewers, channels, and buildings, which we see are already falling short of completion, just to maintain the status quo?

Whether you want to or not, you will be spending large sums of taxpayer funds on climate change in the coming years. The climate science and our real-world experience confirm this conclusion; no prophecy is necessary. Climate change is more than a technical issue, a reasonable issue, or a political issue; it is an unavoidable moral issue. The question from your religious constituents is: Are you going to spend state funds with integrity, namely the CCPA and its goals to address climate change, or are you going to squander the short twelve-year window we have to address climate change? We are the first generation to confront climate change and we are the last generation that can address climate change.

As I stated in the beginning, the CCPA is a matter of integrity, the integrity of the political will to act.

A Day after Pittsburgh Synagogue Massacre

Our tradition offers words of consolation, but we may not hear them until we can explain our pain. The wounds are raw and the deaths are fresh. At this time of aninut, the period before burial, we feel nothing and yet, we feel everything.

  • Jews have enjoyed three hundred years fear from fear of communal violence in a blessed land until yesterday.
  • We are proud to be Jews, but we thought we were seen as Americans first in this century.
  • And like all people of good will in the United States, we believed that reason and optimism would overcome hatred and paranoid delusion.

We were not wrong.

The murderer may be a random actor, but I cannot see this senseless massacre as an isolated moment. The Sikhs were gunned down in Wisconsin. The black church members were slaughtered in the basement of their church in Charleston, SC. All of them and all of us were easy targets for hatred. We were people who believed in the possibilities of humanity and in the hope that prayer, good deeds, and acts of compassion could heal a divided world. We met the world with open arms instead of loaded guns.

The murderers were wrong though. The Sikh Gurdwara re-opened as did the AME Church. People came from all walks of life to sit with the survivors and to stand with the mourners. You must understand – a gun can kill a human, but it cannot extinguish humanity.

Historians have proven in European history that when Jews were persecuted, the country was already in or headed into great turmoil. The community of Jews was like a canary in a coal mine, a harbinger of great suffering to come. However, the persecutions in Europe were all, either state sponsored or church sponsored. History has no example of the great patchwork of ethnic and religious communities that make up the United States. Are the Sikhs, the African-American Christians, or the Jews the canary or all of us canaries? No, they are not and no, we are not. Our murdered brothers and sisters are victims and, as our tradition states, they are martyrs for their beliefs. We mourn with their families, friends, and congregation.

The massacre in Pittsburgh was directed at all American Jews. I hear that message, acknowledge it and hold my loved ones ever closer. The pain is personal, tapping into a history of martyrdom that I know far too well. I have known Jew-hatred, intimately. I have witnessed the hatred of the other through my eyes and my ears. Some people fear the world, and no law or principle will sway them from their hatred.

Please remember the great deeds our country has accomplished though. This nation has allowed the Jews to flourish as no other country in history has. The United States has offered the same opportunity to many, many other communities, which has made us as Jews doubly proud. We must pledge not be silenced by the hatred and the violence until it has been diminished and dismissed from the public ways and public discourses of this great nation.

In the coming days we will comfort our people and we will pray. Even more, we encourage our resolve to continue the fight for dignity and respect for all peoples who live within these borders. We must not respond to this tragedy with silence.

To our friends and well-wishers, please join with us as we pray, sit with us as we mourn, and when these first days have passed, join with us and let us together return grace to this nation. Nothing could give us greater solace.

Garage Sale Reflections

I proposed to my wife over thirty years ago when we were both in grad school, poor but happy in a small midwestern city. My mother-in-law to-be telephoned her relatives in Canada to inform them of the upcoming nuptials and they asked the obvious question: what do they want for a wedding gift? Without consulting us or her husband, she replied, “Silver service.”

For thirty years, my wife and I have dutifully wrapped and boxed a least twenty pieces of silver service and schlepped them around the country as we moved for jobs. We cannot remember ever using one piece although my wife swears that we must have served on silver at least once. My only memories are pulling out the silver, moaning over the tarnish and wasting an afternoon polishing the pieces before wrapping them in fresh plastic wrap and putting them back in the cabinet.

We are moving again but this time we are paying for the move ourselves. After packing and unpacking the silver into cabinets and cupboards to be conveniently forgotten for years I insisted, the silver goes. We never use it and I am done polishing it. Thus began a series of conversations that culminated in a garage sale on a Sunday morning.

Downsizing has been a process. The back corners, the utility shelves and the closets were searched. Once we decided the task was insurmountable and someone else’s fault, we rallied our energy and started. The first weekends concluded with piles of junk on the curb. The weight of paperwork, notebooks and outdated materials of one Ph.D., one D.D., three M.A.’s, four undergraduate degrees and several careers was alarming. The unsalable was depressing. Metal for salvage was set aside for those entrepreneurial souls who cruised the neighborhoods on certain nights. By Monday morning, some of items were gone and others were dutifully thrown into the back of the garbage truck.

The house was purged and the garage was refilled. The digital notice went out and in the early evening the night before the sale, I nailed a sign at traffic light at the top of my neighborhood. Everything from the backyard was moved around to the fence for quick setup. The early morning alarm was set.

All the items were arranged for display on the asphalt of the driveway. I euphemistically referred to the furniture, the housewares, cd’s, silver, and other items as “crap” as in, “I put all the crap out; let’s see if it sells.”

By midmorning, I no longer thought of the items as crap. I had been blinded by my privilege. The couch, love seat, stuffed chair combo that had worn poorly was offered for free because bedbugs are an issue in my area and no reputable organization accepts them now. A family came somewhat early, asked about the furniture and claimed the set. A friend had phoned them, telling them of the offer. They took off all the cushions and then began calling everywhere to find a truck or van. In the late afternoon, we loaded the furniture in the back of large pickup belonging to a friend of a friend. The family was exhausted but content.

The gas grill went. The dresser was purchased by an employer for a woman who had no money after paying rent on an empty apartment. A woman who ships or delivers goods to poverty-stricken homes bought a box of bedsheets, mattress covers, bed ruffles, and tablecloths. We had a long conversation about the lack of supports. Her friend bought the mini-fridge for a house kitchen that only had a stove. More than one grandparent swung by searching for tools for their grandsons who work construction for a living.

Few if any want used books. No one wants dated stereo equipment either.

Almost everything went. Most of the items went to people without much means rather than the professional resellers that trawl garage sales early in the morning. Everything we sold was in working order. People needed what we had to offer, from tools and home goods to school supplies.

We had expected to make a couple hundred dollars with the assumption that we did not want anything we offered for sale to go into the landfill; better to sell it than dump it. Whether we realized what we had done, we had priced everything or repriced everything to get it out of my house into other households who would use it. I told the family who bought my gas grill where to get their propane tanks filled at the best price. I tied the eleven-foot extending ladder to the roof of a young woman’s car, after she walked her toddler in his stroller home first.

In Hebrew, business is called maseh u’matan, give and take. Nothing was priced to make a profit but I made a goodly one nonetheless. Everyone who chose to speak with me was treated with respect and the respect was reciprocated every time. People walked away with a smile and I smiled with them. The young man who purchased my lawnmower must have needed it because the relief on his face was evident when I quoted the price.

Their need struck me. Several of my visitors walked over from one of the main avenues only a few streets away. I must pass their homes daily, never giving them a thought or even a glance. As we talked and bargained, late model SUV’s trundled past, heading out of the neighborhood, their occupants staring at us as they passed. People said “thank you” and shook my hand. We exchanged names, neighborhood updates on traffic and congestion, and political commentary.

I probably gave away too much and priced lower than I could have. However, what I received in return for used goods that I no longer wanted was more than worthwhile. Said one man as we discussed the cushion-less couch in the mid-afternoon, “You understand; you have a good heart.” I truly got more out of my garage sale than profit.

As for the silver-plated serving pieces that started this process, on my wife’s advice, I swept them up into a box and sold them in bulk for a quick price to the purchaser of the dresser. I placed them in her car to be doubly sure she took them. There was a happy dance on the driveway when her car disappeared around the corner.

Response to Charlottesville

Having lived in David Duke’s home state of Louisiana for two years, I can tell you what he did today. He woke up and got to work, as he has done every day since he decided to spread his message. The man neither paused nor did he let defeat deflate his drive or let success give him pause through all these years. He may be cheering and celebrating today yet he was on the phone, posting online, and planning his programs, intent on his goal just as he has done every other day.

He is a racist, a bigot, and an anti-Semite but the First Amendment protects his right to spew his hatred.

What about you? What about me? Do you and I have the same depth of passion, but for justice and right? After all, fighting for climate change legislation is tough in a fossil fuel world. Explaining racial injustice and raising awareness of the economic injustices of energy policies to communities that do not want to hear facts and reason is a stubborn climb. Holding proudly to one’s faith in a cynical world can be a daily hurt. Are you still fighting?

This missive is not about the Neo-Nazis and the White Supremacists though. This message is about those who have the passion to fight for what is right, good, and godly, about those who stand up to the evil and hate. These people are our family, our friends, acquaintances, workmates and our members-in-faith.

One died and nineteen more lay wounded in the Charlottesville confrontation. Many, many more though, people of all colors, creeds and faiths, marched; they held the lines, and shouted down the hatred. Their passion brought them forth and their courage kept them going. The citizens of Charlottesville refused to accede to hatred, to acquiesce to murderous rage. Instead they welcomed those who hold beliefs of equality, justice, and freedom for all of God’s children. Together, they gave the voices of hatred no quarter and no measure of comfort to broadcast their message of intimidation and confrontation.

Evil only expands when it is allowed, when people of goodwill do not stand as a bulwark against the malicious tide. Silence, apathy and vacuum are tacit permissions to continue to fill the streets with hate-filled rhetoric. The streets of Charlottesville were not silent though and intimidation was met with spirited determination.

What about you? What about me? Are we going to sink into the sofa cushions or lean back into our computer chairs, and watch passively as a few good souls contest a contagious fear and paranoia? Whether the summons is the Hindu call of Gandhi, the Christian call of Martin Luther King Jr., or the beckoning of the ancient Israelite prophets, the universal demand of justice is broadcasting loud and clear across the land.

Will you and I answer the call? Shall we answer with unequivocal passion?

“Then I heard the voice of my God saying, “Whom shall I send? Who will go for us? Then I replied, ‘Here I am; send me.’”  Isaiah 6:8

Here I am; send me.

Adelphi invocation

We begin this commemoration with a small admission of truth. Every human being in this amphitheater has known failure, has known defeat and experienced moments of humiliation. The truth is that no one achieves even the slightest measure of success without slogging through the morass of insecurity, uncertainty, panic, and self-doubt. This is how human beings are built; this is how great human beings are built.

The joy of this moment was years in the making. The academic success each of you celebrates is all-the-more sweet when you reflect just how hard you had to strive, how far you had to traverse, how much you had to sacrifice. You are surrounded by family and friends who stood by you, encouraged and helped you, and even got out of your way when you hit your stride.

May the Divine Reality, called upon by many names:

The Great Spirit,

The Father in Heaven,

The Holy One Blessed Be He,

Allah,

Buddha,

The Dao,

One All Pervading Spirit,

and Brahmah,

Lead us from ignorance to Knowledge
and from darkness to light;
Move us from the fear of failure to the celebration of life.
To our Adelphi Graduates from all of the faculty and administration who have gathered here for your commencement:
May the ideals you have come to believe become the truths you live.
May kindness, justice and mercy be your friends.
And with your new knowledge and your new degrees, may you bring blessing to this world.

Amen.