(The following blog is an article that appeared in the July edition of the Milwaukee Jewish Chronicle, and was adapted from a sermon that I gave at Temple Beth El, Madison, Wisconsin, on May 27, 2011.)
One day while [Honi was] walking on the road, he noticed a man planting a carob tree. Said Honi to the man: “You know that it takes 70 years before a carob tree bears fruit. Are you so sure that you will live 70 years and eat from it?” “I found this world filled with carob trees,” the man replied. “As my ancestors planted them for me, so do I plant them for my progeny.”
Babylonian Talmud, Tractate Ta’anit 23a
Honi the Circle-Maker, a rabbi of our tradition who lived in Judea in the first century BCE, had great foresight and was a champion of the people.
He taught us the lesson about the carob tree: One must plant well in one generation so that the next generation will benefit from a good harvest (Talmud Tractate Ta’anit 23a).
I have been thinking lately about the story of Honi and its message in connection to the events in the state of Wisconsin in the last six to eight months. Specifically, I consider the manner in which our state has gone about introducing, processing, debating, and passing new budget legislation.
In the past, citizens and their elected representatives have raised questions and sought answers in an open, transparent, courteous, thoughtful, and — for the most part — civil manner.
So I wonder: Why have things changed? How have our recent confrontational and hurried-through politics affected the dynamic that exists between the people and the three branches of their government?
I also consider the substance of the new laws that our legislators and governor have passed. And I wonder: If we implement these new ideas — ideas that seem to break fundamentally with past traditions of caring about our neighbor — what will the quality of life be like for future generations in Wisconsin? And how long will we have to live with the consequences of these proposals?
On the issue of civility and tone, I observed these examples over the last six months:
• Candidates for elected office concealed many of their true governmental agendas.
• The new administration of Gov. Scott Walker quickly sought to centralize certain rule-making powers in the executive branch.
• Senate and Assembly leaders hurried legislation through, actions recently declared in violation of our state’s open meetings law.
• State legislators used legal but questionable tactics to slow down or subvert the legislative process.
• And in April, when a group of 30 interfaith clergy met with assistants to the governor to voice our concerns (I was among them), it seemed to us that they met us only as a courtesy.
They refused to understand the needs of lower income Wisconsinites and those most vulnerable, that is, those who would be directly affected by the cuts to services.
I look at all of this, and more, and wonder: Is this the paradigm of civic behavior that we really want to transmit to our children? Do we want our descendants to remember — and believe to be the norm — the image of politicians who routinely play political games with the lives of real people?
I believe that we have not acted in the best tradition of the state of Wisconsin. To my friends in the human services field, these budget proposals represent a condescending disregard toward those who are on the margins of society.
And what is more difficult: We have lessened the tax burden on those more able to pay. Those who can pay more — and who are generally willing to do so — now have fewer obligations.
This combination of fewer taxes on the rich, and more taxes on the poor and working poor, represent a reversal of how things ought to be.
From our faith tradition’s point of view, those on the margins of society are precisely the people whom we are to keep at the forefront of our consciousness. The Torah tells us 37 times to care for the widow, the orphan, the poor, and the stranger.
Our tradition also tells us that, as mere sojourners on this planet, we have a special responsibility to serve as God’s stewards of the earth and its creatures, to care for those in need.
That’s why Honi the Circle-Maker reminds us that one must prepare carefully in one generation for those in the next. I hope that we, in this generation of Wisconsinites, will be able to plant well for the next.
These human values are the ones we received from our ancestors who planted them in our tradition many years ago, and which we carry forth today.
And we should do this not only because we are Jews — and this is what Jews do — but also because we are Wisconsinites concerned with passing on to future generations the tradition of civility and care for those in need.
Saturday, May 28, 2011
Tuesday, April 19, 2011
A Faithful Call for Shared Responsibility to Serve People and Balance Budgets
To people of faith, the phrase ‘our budget should be representative of our values’ means everything, and the fulfillment of real human needs becomes a consideration of the highest importance. This is the reason I am so distressed regarding proposals to eliminate $1.6 billion worth of human service and education funding from our state budget.
Since January of this year, our state leadership has advocated for increased tax breaks for wealthy citizens and for large corporations, as well as decreased expenditures to programs that help people achieve lives of dignity. Low-income seniors would then pay a greater share of their medical care; impoverished citizens would see their social safety net will shrink; primary and secondary school students would experience increased class size and the elimination of special educational and GT programs; and many others.
Adding injury to insult, the U.S. House of Representatives last week offered similar proposals that would yield the same callous results. The House passed legislation to cut the national debt over the next four years by severely reducing Medicaid, Pell grants, food stamps, and low-income housing subsidies. More distressing is the proposal to transform completely our Medicare program into state block grants, producing vouchers for senior adult health care that will likely decrease in value as future health care costs escalate.
As in the Wisconsin legislature, nothing in the House plan suggested raising corporate taxes (especially on those corporations who pay little or no tax on their profits) or personal income taxes on wealthier citizens. The vast majority of debt reduction would come at the expense of programs that support low-income Americans.
If we believe that it is essential to reduce our debt, whether on the state or local level, people of faith must consider truly a righteous pathway. Such an approach would call upon each person and corporation to share equitably in the costs of running this nation that is full of opportunity and promise.
It should be the task of each citizen and corporation – those who, each day, benefit from life in America – to be responsible for the welfare of our great and prosperous nation. This is what shared responsibility is all about. Let each person and business entity contribute their equitable share of revenue, in order to receive – in return – their rightful share of the benefit of being part of this nation.
My support of this notion of ‘shared responsibility’ is based on concepts we find in the Hebrew bible. These are some of the values that can create a climate of shared responsibility for our state, nation, and world:
1. The inherent dignity and value of each human being, based on the notion that humanity was created in the Divine Image (derived from Genesis 1:27).
2. The equality of all people, based upon our common descent from Adam and Eve (derived from Genesis 5:1-2).
3. The need to empathize with people who are oppressed, persecuted, and wronged (derived from the many admonitions to care for the stranger, the poor, the widowed, and the orphan (derived from Exodus 22:21, Leviticus 19:34, Deuteronomy 10:18-19, Deuteronomy 14:29, Deuteronomy 16:11 and Deuteronomy 24:19-21).
4. The belief that we have a responsibility of stewardship over the earth (derived from Genesis 2:15).
5. The inferred “Laws of the Sons of Noah” that are regarded as basic to any civilized society. These include the establishment of fair courts of justice and the prohibition of murder, robbery, blasphemy, idolatry, adultery, and the mistreatment of animals (derived from Genesis 9:8-17).
6. The reassurance that all people, even the highest human rulers, are accountable to the rule of law (derived from Second Samuel 12:11-12).
7. The obligation of individuals and societies to pursue justice, righteousness, and ‘pathways of peace’ (derived from Deuteronomy 16:20 and Psalms 34:15).
I am indebted to Rabbis David Saperstein and Albert Vorspan for their compiling this list of priorities and values. The reader can find it in its entirety in "Jewish Dimensions of Social Justice", URJ Press, 1998.
Since January of this year, our state leadership has advocated for increased tax breaks for wealthy citizens and for large corporations, as well as decreased expenditures to programs that help people achieve lives of dignity. Low-income seniors would then pay a greater share of their medical care; impoverished citizens would see their social safety net will shrink; primary and secondary school students would experience increased class size and the elimination of special educational and GT programs; and many others.
Adding injury to insult, the U.S. House of Representatives last week offered similar proposals that would yield the same callous results. The House passed legislation to cut the national debt over the next four years by severely reducing Medicaid, Pell grants, food stamps, and low-income housing subsidies. More distressing is the proposal to transform completely our Medicare program into state block grants, producing vouchers for senior adult health care that will likely decrease in value as future health care costs escalate.
As in the Wisconsin legislature, nothing in the House plan suggested raising corporate taxes (especially on those corporations who pay little or no tax on their profits) or personal income taxes on wealthier citizens. The vast majority of debt reduction would come at the expense of programs that support low-income Americans.
If we believe that it is essential to reduce our debt, whether on the state or local level, people of faith must consider truly a righteous pathway. Such an approach would call upon each person and corporation to share equitably in the costs of running this nation that is full of opportunity and promise.
It should be the task of each citizen and corporation – those who, each day, benefit from life in America – to be responsible for the welfare of our great and prosperous nation. This is what shared responsibility is all about. Let each person and business entity contribute their equitable share of revenue, in order to receive – in return – their rightful share of the benefit of being part of this nation.
My support of this notion of ‘shared responsibility’ is based on concepts we find in the Hebrew bible. These are some of the values that can create a climate of shared responsibility for our state, nation, and world:
1. The inherent dignity and value of each human being, based on the notion that humanity was created in the Divine Image (derived from Genesis 1:27).
2. The equality of all people, based upon our common descent from Adam and Eve (derived from Genesis 5:1-2).
3. The need to empathize with people who are oppressed, persecuted, and wronged (derived from the many admonitions to care for the stranger, the poor, the widowed, and the orphan (derived from Exodus 22:21, Leviticus 19:34, Deuteronomy 10:18-19, Deuteronomy 14:29, Deuteronomy 16:11 and Deuteronomy 24:19-21).
4. The belief that we have a responsibility of stewardship over the earth (derived from Genesis 2:15).
5. The inferred “Laws of the Sons of Noah” that are regarded as basic to any civilized society. These include the establishment of fair courts of justice and the prohibition of murder, robbery, blasphemy, idolatry, adultery, and the mistreatment of animals (derived from Genesis 9:8-17).
6. The reassurance that all people, even the highest human rulers, are accountable to the rule of law (derived from Second Samuel 12:11-12).
7. The obligation of individuals and societies to pursue justice, righteousness, and ‘pathways of peace’ (derived from Deuteronomy 16:20 and Psalms 34:15).
I am indebted to Rabbis David Saperstein and Albert Vorspan for their compiling this list of priorities and values. The reader can find it in its entirety in "Jewish Dimensions of Social Justice", URJ Press, 1998.
Tuesday, March 15, 2011
People of Faith United for Justice
On March 15, I was privileged to speak before a gathering of people of faith in Madison who were present to lobby their legislators on issues surrounding the proposed biennium budget for Wisconsin. Below are nine values that seemed appropriate to me to impart to them and encourage them to use during both their lobbying visits and their future advocacy work. These are values that emanate from the biblical tradition of doing what is right, the value of tzedek, or righteousness.
Presented before "People of Faith United for Justice"
March 15, 2011
Religious Values that lead to the Perfection of Our World
Adapted from Tough Choices: Jewish Dimensions of Social Justice. URJ Press 1992 and 1998, by Albert Vorspan and David Saperstein
1. The inherent dignity and value of all human beings, derived from the belief that we are all made in the image of God. (Genesis 1:27 – “God created humanity in the divine image, in the image of God, God created it; male and female God created them.”)
2. The equality of all people, rooted in the tradition of our common descent from Adam and Eve. (Genesis 5:1-2 – “This is the book of the generations of humanity. On the day when God created humanity, in the likeness of God, God made them, male and female God created them, and blessed them, and called their name humanity, on the day when they were created.”)
3. The need to empathize with the plight of the Israelites in Egyptian slavery, and, then, to channel our powers of empathy to help people who are oppressed, persecuted, and wronged. (Thirty-six times throughout the Torah we are taught that we should love, as we love ourselves, the stranger who resides with us, for we were strangers in the land of Egypt; see Leviticus 19:34 for example.)
4. The concept of wealth as lent by God in a trust relationship (for example, Psalm 24:1, “The earth and all its fullness belongs to Adonai...”), that requires sharing with the less fortunate. Hence, the special concern that God demands for “the poor, the widowed, the hungry, the orphan, and the stranger,” as the Bible tells us in many places. (Exodus 22:21 – “You shall not afflict any widow, or orphaned child.” Deuteronomy 10:18-19 – “God executes the judgment of the orphan and widow, and loves the stranger, giving him food and garment. Love you therefore the stranger, for you were strangers in the land of Egypt.” Deuteronomy 14:29b – “The stranger, and the orphan, and the widow, who are inside your gates, shall come, and shall eat and be satisfied, that the Eternal your God may bless you in all the work of your hand which you do.” Deuteronomy 16:11 – “You shall rejoice before the Eternal your God, you, . . . and the stranger, and the orphan, and the widow, who are among you, in the place which the Eternal your God has chosen to place his name there.” Deuteronomy 24:19-21 – “When you cut down the harvest of your field and have forgotten a sheaf in the field, you shall not go again to fetch it. Let it be for the stranger, for the orphan, and for the widow, that the Eternal your God may bless you in all the work of your hands. When you beat your olive tree, you shall not go over the boughs again. Let it be for the stranger, for the orphan, and for the widow. When you gather the grapes of your vineyard, you shall not glean it afterward. The gleanings shall be for the stranger, for the orphan, and for the widow.
5. The belief that we have a responsibility of “stewardship” over the earth and that we must protect it. (Genesis 2:15 – “The Eternal God took the human, and put him into the Garden of Eden, to serve it and to protect it.”)
6. The inference of certain laws (the seven laws of the Sons of Noah) that are regarded as basic to any civilized society. These include six prohibitions: murder, robbery, blasphemy, idolatry, incest and adultery, and the eating of living flesh; as well as the positive command that every community establish fair courts of justice. (Midrash Genesis Rabbah 34:8)
7. The rule of law to which even the highest human ruler is accountable. (Second Samuel 12:11-12 – “Thus said the Eternal God [to David when he committed adultery with Batsheva and had her husband placed at the most violent battle front], ‘Behold, I will raise up evil against you from your own house, and I will take your wives before your eyes, and give them to your neighbor, and he shall lie with your wives in the sight of the sun. For although you sinned secretly, I will do this thing before all Israel, before the sun.”)
8. Freedom of choice, and the responsibility of each person for his or her own actions. (Genesis 2:7 – “The Eternal God formed. . . . [The Hebrew word for formed is ייצר, yeitzeir. The Rabbis understood the presence of two yud’s (the first letter of that word) – when only one would be expected – to mean that humanity has two inclinations as part of its basic personalities, the good and the bad. Throughout our life as humans we are always choosing between the two.]. . . .the man of the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul.”)
9. The paramount obligation of individuals and societies to pursue justice, righteousness, and ‘pathways of peace’) that is, to be involved in the work of social justice. (Deuteronomy 16:20 – “Justice, only justice shall you pursue, that you may live, and inherit the land which the Eternal your God gives you.” Psalms 34:15 – “Depart from evil, and do good; seek peace, and pursue it.”)
Presented before "People of Faith United for Justice"
March 15, 2011
Religious Values that lead to the Perfection of Our World
Adapted from Tough Choices: Jewish Dimensions of Social Justice. URJ Press 1992 and 1998, by Albert Vorspan and David Saperstein
1. The inherent dignity and value of all human beings, derived from the belief that we are all made in the image of God. (Genesis 1:27 – “God created humanity in the divine image, in the image of God, God created it; male and female God created them.”)
2. The equality of all people, rooted in the tradition of our common descent from Adam and Eve. (Genesis 5:1-2 – “This is the book of the generations of humanity. On the day when God created humanity, in the likeness of God, God made them, male and female God created them, and blessed them, and called their name humanity, on the day when they were created.”)
3. The need to empathize with the plight of the Israelites in Egyptian slavery, and, then, to channel our powers of empathy to help people who are oppressed, persecuted, and wronged. (Thirty-six times throughout the Torah we are taught that we should love, as we love ourselves, the stranger who resides with us, for we were strangers in the land of Egypt; see Leviticus 19:34 for example.)
4. The concept of wealth as lent by God in a trust relationship (for example, Psalm 24:1, “The earth and all its fullness belongs to Adonai...”), that requires sharing with the less fortunate. Hence, the special concern that God demands for “the poor, the widowed, the hungry, the orphan, and the stranger,” as the Bible tells us in many places. (Exodus 22:21 – “You shall not afflict any widow, or orphaned child.” Deuteronomy 10:18-19 – “God executes the judgment of the orphan and widow, and loves the stranger, giving him food and garment. Love you therefore the stranger, for you were strangers in the land of Egypt.” Deuteronomy 14:29b – “The stranger, and the orphan, and the widow, who are inside your gates, shall come, and shall eat and be satisfied, that the Eternal your God may bless you in all the work of your hand which you do.” Deuteronomy 16:11 – “You shall rejoice before the Eternal your God, you, . . . and the stranger, and the orphan, and the widow, who are among you, in the place which the Eternal your God has chosen to place his name there.” Deuteronomy 24:19-21 – “When you cut down the harvest of your field and have forgotten a sheaf in the field, you shall not go again to fetch it. Let it be for the stranger, for the orphan, and for the widow, that the Eternal your God may bless you in all the work of your hands. When you beat your olive tree, you shall not go over the boughs again. Let it be for the stranger, for the orphan, and for the widow. When you gather the grapes of your vineyard, you shall not glean it afterward. The gleanings shall be for the stranger, for the orphan, and for the widow.
5. The belief that we have a responsibility of “stewardship” over the earth and that we must protect it. (Genesis 2:15 – “The Eternal God took the human, and put him into the Garden of Eden, to serve it and to protect it.”)
6. The inference of certain laws (the seven laws of the Sons of Noah) that are regarded as basic to any civilized society. These include six prohibitions: murder, robbery, blasphemy, idolatry, incest and adultery, and the eating of living flesh; as well as the positive command that every community establish fair courts of justice. (Midrash Genesis Rabbah 34:8)
7. The rule of law to which even the highest human ruler is accountable. (Second Samuel 12:11-12 – “Thus said the Eternal God [to David when he committed adultery with Batsheva and had her husband placed at the most violent battle front], ‘Behold, I will raise up evil against you from your own house, and I will take your wives before your eyes, and give them to your neighbor, and he shall lie with your wives in the sight of the sun. For although you sinned secretly, I will do this thing before all Israel, before the sun.”)
8. Freedom of choice, and the responsibility of each person for his or her own actions. (Genesis 2:7 – “The Eternal God formed. . . . [The Hebrew word for formed is ייצר, yeitzeir. The Rabbis understood the presence of two yud’s (the first letter of that word) – when only one would be expected – to mean that humanity has two inclinations as part of its basic personalities, the good and the bad. Throughout our life as humans we are always choosing between the two.]. . . .the man of the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul.”)
9. The paramount obligation of individuals and societies to pursue justice, righteousness, and ‘pathways of peace’) that is, to be involved in the work of social justice. (Deuteronomy 16:20 – “Justice, only justice shall you pursue, that you may live, and inherit the land which the Eternal your God gives you.” Psalms 34:15 – “Depart from evil, and do good; seek peace, and pursue it.”)
Sunday, March 13, 2011
A Night of Justice and Song
"A Night of Justice and Song" led by the Rabbis of Madison will take place at 7 PM on Monday, March 14 - and every Monday at 7 PM from now on - at the State Capitol in Madison, King Street Entrance. Join Madison's Rabbis as they stand vigil and pray for sanity and peace, and for the benefit of the workers of Wisconsin. On March 14, join Rabbis Bonnie Margulis and Jonathan Biatch as they hold a candlelight vigil, and invite the Jewish community to stand with them, to sing and be heard, and bear witness to the right and proper way to support the working people of Wisconsin, and the United States.
Saturday, February 26, 2011
Madison Rabbis Speak Out Against Governor Walker’s Proposed Budget Repair Bill
All of the rabbis of Madison, Wisconsin’s liberal Jewish movements (Reform, Reconstructionist, Conservative) signed on to the letter below.
Dear Rabbinic Colleagues and Friends,
Many of you have been watching what is going on in our beloved city of Madison, Wisconsin. As rabbis who live and work in Madison, we wanted to share with you some reflections on recent events.
This is an extraordinary time in Madison. We have never seen anything like it. The sheer number of people who have come to protest, testify, or attend vigils at the State Capitol is unbelievable. Through sunshine and freezing rain, we have been shocked at how long people have sustained this engagement. The overwhelming number of protesters has been respectful, peaceful, and well, downright friendly (this is the Midwest, after all!). The energy inside the Capitol rotunda is astounding. It has brought tears to our eyes to watch young people become so passionate about these issues, even sleeping there throughout the night. We have heard some grumbling about the school closures, but there could be no better civics lesson than watching strangers – young and old, workers and professors, from small towns and big cities, all holding hands all around the perimeter of the Capitol and chanting, “This is what democracy looks like.”
We have been very focused on the local level, but we understand that this is a national issue. The stakes are very high. They are so high because our very communities are at risk. Contrary to many news reports, this is not about greedy labor unions. If Governor Walker’s bill passes, it will destroy local economies throughout the state – and drastically reduce the quality of our public schools, universities, nursing homes, child care centers, and hospitals. Through its devastating changes to Medicaid it will jeopardize the health and well-being of the mentally ill, disabled, elderly, and poor. This will affect each of us personally and professionally, and it will spread to other states as well. Sadly, our children’s future is on the line, and Governor Walker has tried to prevent any public discussion or debate on these issues.
As rabbis we find this an affront to our values – the Jewish mandate to protect workers, as well as the poor and needy among us. It is an affront to our deep value for education, for supporting women’s rights, and for creating sustainable communities. And it is an affront to our belief that these issues should be debated openly and fairly under public scrutiny.
We humbly share the attached resources that we have compiled in the hopes that we can renew our commitment to social justice for all members of our society. What is happening in Wisconsin will likely spread to other states, and we hope that you will discuss these issues in your communities.
The organization that has been coordinating the interfaith religious response in Madison is the Interfaith Coalition for Worker Justice of South Central Wisconsin. Their members are a combination of grassroots activists, clergy, laity, congregations, community organizations, and labor unions. If you would like to support their work, please visit http://www.workerjustice.org. The issue of cuts to health care coverage for low income Wisconsin residents is also at stake. To read more about this or to support these efforts, please visit Save Badger Care, http://www.savebadgercare.org.
As Rabbi Hillel once said, "If I am not for myself, who will be for me? If I am only for myself, what am I? And if not now, when?"
B’shalom,
Rabbi Renee Bauer
Rabbi Joshua Ben-Gideon
Rabbi Rebecca Ben-Gideon
Rabbi Jonathan Biatch
Rabbi Kenneth Katz
Rabbi Bonnie Margulis
Rabbi Andrea Steinberger
Rabbi Laurie Zimmerman
Dear Rabbinic Colleagues and Friends,
Many of you have been watching what is going on in our beloved city of Madison, Wisconsin. As rabbis who live and work in Madison, we wanted to share with you some reflections on recent events.
This is an extraordinary time in Madison. We have never seen anything like it. The sheer number of people who have come to protest, testify, or attend vigils at the State Capitol is unbelievable. Through sunshine and freezing rain, we have been shocked at how long people have sustained this engagement. The overwhelming number of protesters has been respectful, peaceful, and well, downright friendly (this is the Midwest, after all!). The energy inside the Capitol rotunda is astounding. It has brought tears to our eyes to watch young people become so passionate about these issues, even sleeping there throughout the night. We have heard some grumbling about the school closures, but there could be no better civics lesson than watching strangers – young and old, workers and professors, from small towns and big cities, all holding hands all around the perimeter of the Capitol and chanting, “This is what democracy looks like.”
We have been very focused on the local level, but we understand that this is a national issue. The stakes are very high. They are so high because our very communities are at risk. Contrary to many news reports, this is not about greedy labor unions. If Governor Walker’s bill passes, it will destroy local economies throughout the state – and drastically reduce the quality of our public schools, universities, nursing homes, child care centers, and hospitals. Through its devastating changes to Medicaid it will jeopardize the health and well-being of the mentally ill, disabled, elderly, and poor. This will affect each of us personally and professionally, and it will spread to other states as well. Sadly, our children’s future is on the line, and Governor Walker has tried to prevent any public discussion or debate on these issues.
As rabbis we find this an affront to our values – the Jewish mandate to protect workers, as well as the poor and needy among us. It is an affront to our deep value for education, for supporting women’s rights, and for creating sustainable communities. And it is an affront to our belief that these issues should be debated openly and fairly under public scrutiny.
We humbly share the attached resources that we have compiled in the hopes that we can renew our commitment to social justice for all members of our society. What is happening in Wisconsin will likely spread to other states, and we hope that you will discuss these issues in your communities.
The organization that has been coordinating the interfaith religious response in Madison is the Interfaith Coalition for Worker Justice of South Central Wisconsin. Their members are a combination of grassroots activists, clergy, laity, congregations, community organizations, and labor unions. If you would like to support their work, please visit http://www.workerjustice.org. The issue of cuts to health care coverage for low income Wisconsin residents is also at stake. To read more about this or to support these efforts, please visit Save Badger Care, http://www.savebadgercare.org.
As Rabbi Hillel once said, "If I am not for myself, who will be for me? If I am only for myself, what am I? And if not now, when?"
B’shalom,
Rabbi Renee Bauer
Rabbi Joshua Ben-Gideon
Rabbi Rebecca Ben-Gideon
Rabbi Jonathan Biatch
Rabbi Kenneth Katz
Rabbi Bonnie Margulis
Rabbi Andrea Steinberger
Rabbi Laurie Zimmerman
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