December 11, 2013
Recently I was studying with a family the concept in Judaism of Chosenness. It is a difficult idea to think of our people as the Chosen Ones.
Throughout our history this has been a challenging description of our
particularism, but it has also given us the charge to rise up, to be
better than we were the day before...simply because we are Chosen.
Yet, I have trouble with this idea and I am not sure if the issue of
having been chosen lends us a false sense of elitism or whether ti
developed as a survival mechanism.
In
the course of learning with this family, we explored the stories of
Abraham, Isaac and Ishmael. We examined passages from our Tanakah, our
Midrash and from Islam's Koran and even Christian Scriptures as they all
related to Abraham and how he was chosen to begin this movement...the
one we now call Judaism. Over the course of our hour plus session of
learning, we did not reach an answer or conclusion about whether Chosenness
is about being better - elitism or a survival mechanism. However, one
thing we did realize, one important realization we had was that the
story, that of Abraham, has survived. It has survived with such staying
power that it has led to other major world religions, it has been
commented on by countless people throughout history and this fact, that
the story survives means the people survivies. The realization we had
was that when the story survives the people survives.
Judaism
lives on with such strength today because we keep the story going. Not
simply retelling it, but adding layers to it in each generation...each
week on Shabbat when we study a new portion. Over the last couple
months, our Torah study group at the Temple has grown by leaps and
bounds. Not entirely in numbers, although it is now regularly attended
by a great group of learners, but certainly in discussion. Our debates,
our learning and our growing adds story to our story...that is what
keeps Judaism alive, vibrant and blossoming. I'm not sure what we were
chosen for, if anything at all. But, one thing we do well is discuss
(read: debate) Torah.
RE
Wednesday, December 18, 2013
Wednesday, November 20, 2013
This week marked the 150th anniversary of the Gettysburg address. As I heard, at various times over the past couple of days, words from President Lincoln's famous address I am reminded just how impactful his words became. For a two hundred and seventy word address, they are quite profound. (1) I
recall asking teachers over the years how long a particular assignment
or essay needed to be. The often heard response, and something I now
say to Bar and Bat Mitzvah students, is that it is about quality not
quantity. Well, Lincoln, sure taught us that lesson. The timing, the
event itself, the country's needs at the time, President Lincoln's
charisma, or any number of factors play into the staying power of the
address. However, it is episodes like this one that are pointed to as a
turning point in history. Simply by the way his words have been
remembered, do we recognize that dedication of the Soldier's National
Cemetery at Gettysburg became not only an important monument to the
lives lost, but a monument in time.
There are many events, or points on the timeline of history that remain as turning points. They are dates we all remember, like 1776 and 1492. Perhaps it is the year 164 BCE, the first Hannukah that sticks out in our mind this year. Just as timely, it was Abraham Lincoln who fixed Thanksgiving as a National Holiday on the final Thursday of November beginning in 1863, and maybe that represents a turning point. And while Thanksgiving seems to be a fixed date, so many have asked what is with Thanksgivingukah! The convergence of Thanksgiving and Hannukah may mark a turning point too. (Read more about this phenomenon by clicking here>>.) Well, not really! Its importance, that of the overlap, certinly isn't of great significance like the address, like 1776 or 1492. But, it certainly has marked a great coming of age for American Judaism and popular culture. The widespread curiosity has certainly been fascinating.
Profound moment in history or not, turning point or not, this reality certainly provides for an interesting overlap of themes. Hannukah, a celebration of lights, Jewish identity and the miraculous brings rich traditions in each Jewish home. Thanksgiving certainly has its share of family traditions, regional observances and the like. One commonality is the way these two holidays bring families together. The Thanksgiving table can ring as one of the great gathering places in Americana. The Hannukah party (or parties in some families) brings a similar gathering to mind. As we prepare for the Great Thanksgivingukah of 2013/5774 I hope we all enjoy great opportunities to be with family, friends and community.
Shabbat Shalom,
Rabbi Evon
There are many events, or points on the timeline of history that remain as turning points. They are dates we all remember, like 1776 and 1492. Perhaps it is the year 164 BCE, the first Hannukah that sticks out in our mind this year. Just as timely, it was Abraham Lincoln who fixed Thanksgiving as a National Holiday on the final Thursday of November beginning in 1863, and maybe that represents a turning point. And while Thanksgiving seems to be a fixed date, so many have asked what is with Thanksgivingukah! The convergence of Thanksgiving and Hannukah may mark a turning point too. (Read more about this phenomenon by clicking here>>.) Well, not really! Its importance, that of the overlap, certinly isn't of great significance like the address, like 1776 or 1492. But, it certainly has marked a great coming of age for American Judaism and popular culture. The widespread curiosity has certainly been fascinating.
Profound moment in history or not, turning point or not, this reality certainly provides for an interesting overlap of themes. Hannukah, a celebration of lights, Jewish identity and the miraculous brings rich traditions in each Jewish home. Thanksgiving certainly has its share of family traditions, regional observances and the like. One commonality is the way these two holidays bring families together. The Thanksgiving table can ring as one of the great gathering places in Americana. The Hannukah party (or parties in some families) brings a similar gathering to mind. As we prepare for the Great Thanksgivingukah of 2013/5774 I hope we all enjoy great opportunities to be with family, friends and community.
Shabbat Shalom,
Rabbi Evon
Tuesday, November 12, 2013
Wednesday November 13, 2013
You know…the more I study in Judaism, the more time I spend studying texts, perusing colleagues’ and fellow Jews’ divrei torah I realize a couple of things. First – boy, do I have a lot to learn! But, as Jews we know that our main task in life is to learn, from these texts, from life, and from each other. The other thing that continues to strike me as strange, things that really turn me around is finding out that things are just not as simple as I learned them in Sunday school. I mean – that whole God is everywhere and no where thing at the same time…that worked when I was 5…now it is just mind-boggling. Oh yeah, that whole Noah’s ark thing…two of every animal. Really?!?!?! So, this list could go on. For me it is not so much about the reality of it, or the miraculousness of it, but rather what we learn each time someone from our long shalshelet hakabbalah – chain of tradition, offers a new insight or a different view.
This year, so it is with our Parsha – Vayishlach. Jacob departs the house of his father-in-law, sends messengers ahead to check out Esau and we find the famous story of Jacob wrestling with the divine being. The story is familiar. We think about Jacob’s two great encounters with the likes of divinity. First, in his flight from Esau he dreams of the ladder, the angels going up and down. Now, upon returning and seeking reconciliation he sends his family forward and returns to the Jabbok River. There, on the shore of the river Jacob wrestles with…as it says in one verse an איש – meaning man. Yet, later, just six verses later as Jacob names the place Peniel because he has seen God - אלוהים, as the verse states, “כי ראיתי אלוהים פנים אל פנים – for I have seen God face to face.”1 So, back to Sunday school – I grew up believing – as I was taught – that Jacob wrestled with an angel. So, which is it? Is it another human being? An angel? Or actually God?
What I learned in Sunday school suddenly becomes more complex. And, for me it is not about whether it is actually God, or an angel, or perhaps another human being, but rather what each of those possibilities can teach us.
The text that really gave me a new understanding this year comes from the Midrash that teaches that Jacob’s sparring partner was actually another man – or at least related to that man. Hama Bar Hanina said regarding the “man” who wrestled with Jacob, it was the guardian angel of Esau. To this Jacob alluded when he said to Esau, later, “for to see your face is like seeing the face of God.”2
So, in his effort to once again confront his brother, Jacob must overcome his anxiety about this encounter. The apprehension is so much that Jacob engages in this mystical struggle with all that Esau is – but in the form of an angel. Jacob is doing everything he can to prepare for this moment. Ramban teaches us about this epic confrontation that, “one brings gifts and sacrifices to worship God, and Jacob also brought gifts and offerings to placate his aggrieved sibling.” Furthering this idea, Rabbi Brad Artson teaches, “perhaps what the Torah, and Ramban, are pointing out is that we communicate best not by relying on superficial devices of words, and thoughts, but rather by allowing our deepest parts to respond to the presence of the other.”3
The guardian angel of Esau – this description of that mysterious sparring partner on the shore of the Jabbok River opens up a whole new view of relationship. I loved this story when it was about wrestling with God or an angel…any old angel. But now, the guardian angel of Esau – this is different. When that divine being takes on the title of Esau – it is an “other.” And, as Rabbi Artson teaches us it is about allowing our deepest parts to respond to the other. So, Jacob once having prepared for the actual confrontation, with Esau’s angel, he can allow that deepest part to respond – in the presence of the other Esau himself.
There is just something about human interaction that requires our attention. There is something hidden within our being that necessitates our entire being – that deepest part must respond. Rabbi Jonathan Sacks teaches us that, “Abraham, Moses, and the prophets taught not a Jewish truth, but a human truth. God has chosen only one dwelling place in this universe and that is the human heart.”4 It is this God within that we respond to when we are truly in the presence of another. It is all of these that Jacob wrestled with – he began his journey of wrestling with God as he set out on his journey seeking to establish his life and a relationship with God. It is an angel on the shore of the river – and eventually he struggles to be present, truly present before Esau – and only then was their reconciliation possible. Jacob had to ready himself not for whether he saw God, an angel, or an angel in Esau’s face – but rather he had to be ready to be seen by the other – truly seen. It is most important that we are cognizant of how we present ourselves – not our clothing, possessions, accomplishments, or titles – but rather are we truly enabling others to build stronger and more lasting relationships with us.
When we walk into a room full of strangers we prepare one way, and into a room of friends we present differently. What matters most is how aware we are of ourselves – are we enabling others to see the deepest part. Knowing that all of us created בצלם אלוהים – In God’s image and as Rabbi Sacks teaches – with God dwelling in our hearts – when we know this, then that deepest part can respond to the other. Jacob may have seen angels moving about on that ladder. On the shore of the Jabbok, Jacob may have confronted Esau’s angel, or God Godself, perhaps it was even Esau himself. But, it is not about what Jacob saw, but rather how was he seen – the reconciliation, the building of a stronger relationship was only possible when Jacob presented just himself – after all those gifts, after all the words, and thoughts of preparation – it was just Jacob and Esau. They were face to face – for in both of them dwelt God – in their hearts. May we all find that deepest part of ourselves – that place where God dwells – and share it with others building stronger and lasting relationships.
Shabbat Shalom
You know…the more I study in Judaism, the more time I spend studying texts, perusing colleagues’ and fellow Jews’ divrei torah I realize a couple of things. First – boy, do I have a lot to learn! But, as Jews we know that our main task in life is to learn, from these texts, from life, and from each other. The other thing that continues to strike me as strange, things that really turn me around is finding out that things are just not as simple as I learned them in Sunday school. I mean – that whole God is everywhere and no where thing at the same time…that worked when I was 5…now it is just mind-boggling. Oh yeah, that whole Noah’s ark thing…two of every animal. Really?!?!?! So, this list could go on. For me it is not so much about the reality of it, or the miraculousness of it, but rather what we learn each time someone from our long shalshelet hakabbalah – chain of tradition, offers a new insight or a different view.
This year, so it is with our Parsha – Vayishlach. Jacob departs the house of his father-in-law, sends messengers ahead to check out Esau and we find the famous story of Jacob wrestling with the divine being. The story is familiar. We think about Jacob’s two great encounters with the likes of divinity. First, in his flight from Esau he dreams of the ladder, the angels going up and down. Now, upon returning and seeking reconciliation he sends his family forward and returns to the Jabbok River. There, on the shore of the river Jacob wrestles with…as it says in one verse an איש – meaning man. Yet, later, just six verses later as Jacob names the place Peniel because he has seen God - אלוהים, as the verse states, “כי ראיתי אלוהים פנים אל פנים – for I have seen God face to face.”1 So, back to Sunday school – I grew up believing – as I was taught – that Jacob wrestled with an angel. So, which is it? Is it another human being? An angel? Or actually God?
What I learned in Sunday school suddenly becomes more complex. And, for me it is not about whether it is actually God, or an angel, or perhaps another human being, but rather what each of those possibilities can teach us.
The text that really gave me a new understanding this year comes from the Midrash that teaches that Jacob’s sparring partner was actually another man – or at least related to that man. Hama Bar Hanina said regarding the “man” who wrestled with Jacob, it was the guardian angel of Esau. To this Jacob alluded when he said to Esau, later, “for to see your face is like seeing the face of God.”2
So, in his effort to once again confront his brother, Jacob must overcome his anxiety about this encounter. The apprehension is so much that Jacob engages in this mystical struggle with all that Esau is – but in the form of an angel. Jacob is doing everything he can to prepare for this moment. Ramban teaches us about this epic confrontation that, “one brings gifts and sacrifices to worship God, and Jacob also brought gifts and offerings to placate his aggrieved sibling.” Furthering this idea, Rabbi Brad Artson teaches, “perhaps what the Torah, and Ramban, are pointing out is that we communicate best not by relying on superficial devices of words, and thoughts, but rather by allowing our deepest parts to respond to the presence of the other.”3
The guardian angel of Esau – this description of that mysterious sparring partner on the shore of the Jabbok River opens up a whole new view of relationship. I loved this story when it was about wrestling with God or an angel…any old angel. But now, the guardian angel of Esau – this is different. When that divine being takes on the title of Esau – it is an “other.” And, as Rabbi Artson teaches us it is about allowing our deepest parts to respond to the other. So, Jacob once having prepared for the actual confrontation, with Esau’s angel, he can allow that deepest part to respond – in the presence of the other Esau himself.
There is just something about human interaction that requires our attention. There is something hidden within our being that necessitates our entire being – that deepest part must respond. Rabbi Jonathan Sacks teaches us that, “Abraham, Moses, and the prophets taught not a Jewish truth, but a human truth. God has chosen only one dwelling place in this universe and that is the human heart.”4 It is this God within that we respond to when we are truly in the presence of another. It is all of these that Jacob wrestled with – he began his journey of wrestling with God as he set out on his journey seeking to establish his life and a relationship with God. It is an angel on the shore of the river – and eventually he struggles to be present, truly present before Esau – and only then was their reconciliation possible. Jacob had to ready himself not for whether he saw God, an angel, or an angel in Esau’s face – but rather he had to be ready to be seen by the other – truly seen. It is most important that we are cognizant of how we present ourselves – not our clothing, possessions, accomplishments, or titles – but rather are we truly enabling others to build stronger and more lasting relationships with us.
When we walk into a room full of strangers we prepare one way, and into a room of friends we present differently. What matters most is how aware we are of ourselves – are we enabling others to see the deepest part. Knowing that all of us created בצלם אלוהים – In God’s image and as Rabbi Sacks teaches – with God dwelling in our hearts – when we know this, then that deepest part can respond to the other. Jacob may have seen angels moving about on that ladder. On the shore of the Jabbok, Jacob may have confronted Esau’s angel, or God Godself, perhaps it was even Esau himself. But, it is not about what Jacob saw, but rather how was he seen – the reconciliation, the building of a stronger relationship was only possible when Jacob presented just himself – after all those gifts, after all the words, and thoughts of preparation – it was just Jacob and Esau. They were face to face – for in both of them dwelt God – in their hearts. May we all find that deepest part of ourselves – that place where God dwells – and share it with others building stronger and lasting relationships.
Shabbat Shalom
1 Genesis 32:31.
2 Genesis Rabbah 77:3 on Gen. 33:10.
3 The Bedside Torah: Wisdom, Visions, and Dreams. By Bradley Shavit Artzon & Miriyam Glazer, P. 58.
4 Sacks, Rabbi Jonathan. A Letter in the Scroll, p. 191.
Friday, November 8, 2013
Friday November 8, 2013
This week, we read a Torah portion (Vayetze)
that among many lessons reminds us of the divine presence. It is the
story of Jacob's flight from his brother Esau. We hear the tale of
Jacob's dream of the ladder, with angels ascending and descending to and
from heaven. Upon waking, Jacob exclaims how God is, "present in this
place, and I did not know it!" (Gen. 28:16). This is an important
component of Jewish theology and the various understandings of divinity.
The ever-present God that is in everything is something many of us have been taught from an early age.
Yet,
there have been many times throughout our Jewish history that events
cause us to question this theology. The Holocaust during World War II
was one of those times. This weekend marks the anniversary an event
that many consider the "official" beginning of the tragic events that
befell our people during World War II. Kristallnacht,
the Night of Broken Glass, occurred 75 years ago in 1938. It is viewed
as a turning point by many because of the state sponsorship of the
violence that appears to have taken place. Whatever the case may be,
this commemoration reminds us of a time when recognizing what Jacob did
after his dream becomes more difficult. How is that we can recognize
the divine presence amidst such awful events and unthinkable acts of
vilence and hatred?
This
is a question that each of us must answer for ourselves. But, just as
Jacob had to recognize that only he had responsibility for his actions
in the story that continues in Torah over the coming weeks, I, too, have
evolved my theology to realize that evil exists in others' acts. The
divine presence is something we bring into the world when, and only
when, we recognize the beauty that is possible in our actions and
behaviors. As we celebrate Shabbat this week and mark the 75th
anniversary of this horrific period in world history, may we all commit
ourselves to always work for the positive and embrace the divinity
within each of us.
Shabbat Shalom,
Rabbi Evon
Thursday, October 31, 2013
October 30, 2013
As the holiday of Sukkot drew to a close a couple weeks ago, a big transition occurred in the traditional prayer service. Daily Jewish prayer includes a plea, a supplication for moisture - different forms of precipitation. Since our ancient prayers originated in the Ancient Near East, with Israel especially in mind, they consider the normal weather patterns of that region. From Pesach until Sukkot, the prayer is for the dew to rise up from the vegetation. While from the end of Sukkot until Pesach, we insert a prayer for the winds and the rain to return.
With a pre-Halloween snow storm, preceded by the wind stripping the Aspens of their golden leaves this prayer certainly seems to make sense at this time of year. The prayer, at its core, is our people's recognition of how tied into the seasons we are as human beings. The water cycle is something that we are deeply connected to here in the west. Not just the tourism engine that drives our town, but certainly fire hazards and overall well being our environment. Our Jewish tradition not only recognizes this connection to the natural world, but understands that some is beyond our control. When it stretches beyond our reach to truly affect it, we turn to the divine mystery of this beautiful created world, hence the prayer.
Yet, there is much we can do. Simply by being conscious of our resources, teaching our young people about this deep connection between Judiasm and nature and by celebrating the rain (or snow) in its season!
As the holiday of Sukkot drew to a close a couple weeks ago, a big transition occurred in the traditional prayer service. Daily Jewish prayer includes a plea, a supplication for moisture - different forms of precipitation. Since our ancient prayers originated in the Ancient Near East, with Israel especially in mind, they consider the normal weather patterns of that region. From Pesach until Sukkot, the prayer is for the dew to rise up from the vegetation. While from the end of Sukkot until Pesach, we insert a prayer for the winds and the rain to return.
With a pre-Halloween snow storm, preceded by the wind stripping the Aspens of their golden leaves this prayer certainly seems to make sense at this time of year. The prayer, at its core, is our people's recognition of how tied into the seasons we are as human beings. The water cycle is something that we are deeply connected to here in the west. Not just the tourism engine that drives our town, but certainly fire hazards and overall well being our environment. Our Jewish tradition not only recognizes this connection to the natural world, but understands that some is beyond our control. When it stretches beyond our reach to truly affect it, we turn to the divine mystery of this beautiful created world, hence the prayer.
Yet, there is much we can do. Simply by being conscious of our resources, teaching our young people about this deep connection between Judiasm and nature and by celebrating the rain (or snow) in its season!
October 23, 2013
Over the last couple of weeks, our Torah story has displayed moments of our ancestors best character, and their worst. We have seen moments of righteousness and moments lacking. This week, our matriarch Sarah has the portion named for her chayei sarah - the life of Sarah, yet in the opening verses we learn of the end of her life. It is a itme of great transition as Isaac becomes the next in the chain of our ancestors. There is another tale of greatness from one of our ancestors in this week's story line as well.
When Abraham sends his servant Eliezer to find a wife for his son Isaac we become witness to what our tradition considers the pinnacle of chesed - kindness. It is a a kindness that exceeds all others. It is the moment when Eliezer is resting by the well, that Rebecca, the soon to be bride of his master's son, offers water not just to provide water for Elizer but also for his animals. This exceeding act of care for another is what our tradition points to as the example of true chesed - kindness.
When I examine our community and consider the ways we reach out to one another, I am consistenly proud to be part of such a kehillah kedosha - sacred community. It is a collective that often lives this kind of kindness. The rides offered to others, the care you all take for our building, for things as simple as washing the tablecloths and taking out the trash are all wonderful acts. They are the seeds of chesed. To allow this plant to grow, we often reach out and help others in our wider community through social justice. Other times we support within during times of need and celebrate at times of joy. One additional way to water and tend these seeds of chesed is through our caring committee work. Many of you have attended these gatherings and there are more to come. This is one additional way we can ensure our TBY family continues to stretch beyond the walls of our beautiful building and the bonds of Jewish connection are always strengthened.
Over the last couple of weeks, our Torah story has displayed moments of our ancestors best character, and their worst. We have seen moments of righteousness and moments lacking. This week, our matriarch Sarah has the portion named for her chayei sarah - the life of Sarah, yet in the opening verses we learn of the end of her life. It is a itme of great transition as Isaac becomes the next in the chain of our ancestors. There is another tale of greatness from one of our ancestors in this week's story line as well.
When Abraham sends his servant Eliezer to find a wife for his son Isaac we become witness to what our tradition considers the pinnacle of chesed - kindness. It is a a kindness that exceeds all others. It is the moment when Eliezer is resting by the well, that Rebecca, the soon to be bride of his master's son, offers water not just to provide water for Elizer but also for his animals. This exceeding act of care for another is what our tradition points to as the example of true chesed - kindness.
When I examine our community and consider the ways we reach out to one another, I am consistenly proud to be part of such a kehillah kedosha - sacred community. It is a collective that often lives this kind of kindness. The rides offered to others, the care you all take for our building, for things as simple as washing the tablecloths and taking out the trash are all wonderful acts. They are the seeds of chesed. To allow this plant to grow, we often reach out and help others in our wider community through social justice. Other times we support within during times of need and celebrate at times of joy. One additional way to water and tend these seeds of chesed is through our caring committee work. Many of you have attended these gatherings and there are more to come. This is one additional way we can ensure our TBY family continues to stretch beyond the walls of our beautiful building and the bonds of Jewish connection are always strengthened.
October 16, 2013
In this week's Torah portion, Abraham stands up for his view of righteousness. He argues with God over the number of righteous people that might be living in Sodom and Gomorrah. He questions God's sense of justice in decreeing destruction for the two cities. In the end, it is decided that there are not even ten righteous people there. While the annhiliation of these two cities leaves much for interpretation and debate, it is this moment of standing up to leadership, to God in the case of Abraham, that seems to ring loudly as the message this week for me.
As we endure day after day of our government failing to work, failing to fulfill their jobs, on every side of the "aisle" I hear the words that Abraham spoke to God, "Shall the judge of all the earth not deal justly?" (Gen. 18:25) When I read this verse this week, it sounds something like this, "Should those charged with working on our behalf not even get their basic job done?"
The message rings as an opportunity for us to follow in Abraham's footsteps. To call out to those who represent us and simply say, get the job done. Do what you can to represent us, your constituents, but most importantly repair our reputation as a fiscally responsible nation. This to me seems to be the common message.
It is not every week that a Torah portion echoes so clearly our current events. Yet, standing up to injustice, speaking loudly for what matters to us is Abraham's message, and right now it is unjust that 1000s of workers are laid off, furloughed during the shutdown, that access to services, parks and other "non-esential" programs is denied and that our full faith and trust in our government is being sullied.
As this reality continues, I urge all of us to contact our representatives with a simply message: Do your best to represent us, your constituents, but get the job done and get it done today. That is living in the footsteps of Abraham.
In this week's Torah portion, Abraham stands up for his view of righteousness. He argues with God over the number of righteous people that might be living in Sodom and Gomorrah. He questions God's sense of justice in decreeing destruction for the two cities. In the end, it is decided that there are not even ten righteous people there. While the annhiliation of these two cities leaves much for interpretation and debate, it is this moment of standing up to leadership, to God in the case of Abraham, that seems to ring loudly as the message this week for me.
As we endure day after day of our government failing to work, failing to fulfill their jobs, on every side of the "aisle" I hear the words that Abraham spoke to God, "Shall the judge of all the earth not deal justly?" (Gen. 18:25) When I read this verse this week, it sounds something like this, "Should those charged with working on our behalf not even get their basic job done?"
The message rings as an opportunity for us to follow in Abraham's footsteps. To call out to those who represent us and simply say, get the job done. Do what you can to represent us, your constituents, but most importantly repair our reputation as a fiscally responsible nation. This to me seems to be the common message.
It is not every week that a Torah portion echoes so clearly our current events. Yet, standing up to injustice, speaking loudly for what matters to us is Abraham's message, and right now it is unjust that 1000s of workers are laid off, furloughed during the shutdown, that access to services, parks and other "non-esential" programs is denied and that our full faith and trust in our government is being sullied.
As this reality continues, I urge all of us to contact our representatives with a simply message: Do your best to represent us, your constituents, but get the job done and get it done today. That is living in the footsteps of Abraham.
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