Passover and The Last Supper

On Saturday, April 20 at 5:30 p.m., the Humanistic Jewish Havurah of Southwest Florida commences the reading of its Humanistic Haggadah in celebration of Passover. The public is invited to join our Seder.

Send your reservation check, payable to “HJH” in the amount of $60 per person, to Ralph Lieber, 26225 Hickory Blvd., Unit 7A, Bonita Springs, FL 34134 no later than Monday, April 15. Please indicate your mailing address and phone number, as well as your preference for either chicken or brisket along with your payment. Alternatively, a reservation form is available to download from our website at

This year the Jewish celebration of Passover coincides with Easter weekend. Christians and Jews have different explanations for this holiday that have been open to interpretation by various scholars who ask, “As Jesus was a Jew, could The Last Supper have been a Passover Seder?” Relevant passages found in Matthew, Mark, Luke and John do not answer this question with certainty. Moreover, these narratives were written after the event when some Christians no longer kept Jewish law.

One biblical scholar argues that The Last Supper-Passover connection was created in part by early Christians who wanted to connect Jesus’ martyrdom to the redemption of the Jews from Egypt.

An interesting aspect of this question is that the rabbinic Seder ritual was developed after 70 C.E. (almost two generations after Jesus’ death in the early 30s C.E.). If the Seder didn’t really exist until after 70 C.E., it could not have been practiced whenever Jesus had his Last Supper, Passover or not.

Passover (Pesach) is the oldest of Jewish festivals. Jews observed it in the most ancient of times, when they were still nomadic shepherds in the wilderness. Holidays usually start as nature festivals and are observed in that season of the year when nature itself changes. Ceremonies attending the holiday grow out of these manifestations of nature. Later, when a higher cultural level has evolved, people give a deeper spiritual meaning to the festival. As time went on, Passover became a historic and national holiday as the festival of the deliverance from Egypt, assuming a newer and higher meaning.

The highest point in the evolution of Pesach came when Jews suffered from heavy Roman oppression. During this period, the Messianic hope flamed up, and in the minds of the Jews the deliverance of the future became bound up with the first redemption in Jewish history, the deliverance from Egypt. Jews had long believed that in the deliverance to come, God would show the same sort of miracles that He had performed in redeeming the Jews from Egypt. The Seder ritual, by that time, was entirely different from the spring festival of the Jewish shepherds of old.

Central to the story of Jesus’ life and his death, The Last Supper is of vital importance to all those who wish to better understand and follow the religion he founded. Many American Christians have taken to celebrating Seders during Holy Week as a way of connecting to the roots of their religion. These Christian Seders highlight the decidedly non-Jewish stories of Jesus’ martyrdom and the second coming alluded to in Mark 26:29.

Judaism and Christianity continued to influence each other, long after the death of Jesus. For example, words at the beginning of the Haggadah, “This is the bread of affliction that our ancestors ate in Egypt” (traced back to medieval manuscripts), finds similarity in Eucharist words of Jesus, “This is the bread...”

NOTE: Due to the age range of its membership, this year’s Seder portends to be the “last supper” of the Humanistic Jewish Havurah.

“Israel’s Nation State Law: Is it Good for the Jews?”

The Humanistic Jewish Havurah of Southwest Florida invites you to a discussion with Israeli journalist Amir Tibon on Sunday afternoon, March 17. Mr. Tibon covers Washington, D.C., for Haaretz. His topic will be “Israel’s Nation State Law: Is it Good for the Jews?”

The meeting begins at 1:30 p.m. with coffee and chat in the David G. Willens Community Room of the Jewish Federation of Greater Naples, 2500 Vanderbilt Beach Road, Suite 2201, Naples. Mr. Tibon will begin his conversation with us, via skype, promptly at 2:00 p.m. Reservations are required, so please contact Dena Sklaroff at or 239.591.0101.

Before moving to Washington in 2017, Amir lived for two years in Kibbutz Nahal Oz, the closest place in Israel to the Gaza Strip. He is the co-author of The Last Palestinian, a biography of Mahmoud Abbas, published in July 2017. Amir’s writing on Israel and the Middle East has appeared in Foreign Affairs, The Atlantic, Politico Magazine, The New Yorker, The New Republic and The Jerusalem Post. He has been interviewed on CNN, Al-Jazeera, CBS and MSNBC.

On July 25, 2018, following months of controversy and nearly seven years of heated debate, the Knesset adopted a new Basic Law titled “Israel - The Nation State of the Jewish People” by a vote of 62-55. Since Israel has no written constitution, the Basic Law provides legal statements outlining the rights of the individual and fundamental principles of the state that are expected to be incorporated into a formal constitution if one is approved.

The law is now one of more than a dozen Basic Laws that can only be amended by a majority in the Knesset. Two others, on human dignity and on liberty and freedom of occupation, both enacted in the 1990s, address the values of the state as both Jewish and democratic.

Since Israel was established, it has grappled with the inherent tensions between its dual aspirations of being both a Jewish and democratic state. The new law, portrayed by proponents as restoring that balance in the aftermath of judicial rulings that favored democratic values, nonetheless struck critics as an effort to tip the scales sharply toward Jewishness.

Its passage demonstrated the ascendancy of ultranationalists in Israel’s government who have been emboldened by the gains of similarly nationalist and populist movements in Europe and elsewhere, as Mr. Netanyahu has increasingly embraced illiberal democracies like that of Hungary, whose far-right prime minister, Viktor Orban, arrived in Jerusalem for a friendly visit only hours before the vote.

Moments after the vote, Arab lawmakers ripped up copies of the bill while crying out, “Apartheid!”

A flood of criticism also followed from groups outside Israel and from Jews in the diaspora. The European Union said the law could harm prospects of a two-state solution. The Anti-Defamation League said there were problematic elements in the law that might lead some to question Israel’s commitment to pluralism.

The Jewish Federations of North America decried the clause stipulating only Jews have a right to self-determination in Israel. “Jewish Federations stand shoulder to shoulder with the Druze community and urge Israeli legislators to work with the community as soon as possible to address their very real concerns.”

The Reform Movements in North America and Israel feel the bill causes “real damage to marginalized communities within Israel and to the relationship between Israel and Diaspora Jewry.”

 In the face of these objections, the Havurah is providing an opportunity to learn more about this topic from a noted Israeli. Come learn about this law from another perspective.

“The Right to Die with Compassion and Dignity”

On Sunday afternoon, February 17, the Humanistic Jewish Havurah of SW Florida invites you to join us for a discussion of “The Right to Die with Compassion and Dignity.” The meeting will begin with coffee ’n chat at 1:30 p.m. in the David G. Willens Community Room of the Jewish Federation of Greater Naples, 2205 Vanderbilt Beach Road, Suite 2201, Naples. Our speaker takes the podium promptly at 2:00 p.m.

Making a reservation with Dena Sklaroff at or 239.591.0101 will help us provide adequate arrangements for this event.

Our speaker will be Bill Schoolman, representing the Final Exit Network. Schoolman was a former activist for 10 years with the ACLUFL, past President of the Broward ACLU Chapter and principal public speaker for the chapter in Broward County. His last position with the ACLU was as the Vice President of the Florida ACLU.

With extensive public speaking experience on a broad range of civil rights issues, Schoolman will discuss issues surrounding the right to die. The Final Exit Network wants to change the laws that deny patients the right to decide how their conditions will be treated. He will also discuss the Network’s efforts to change laws that prevent patients from controlling how, when and where they die.

It is nothing short of barbaric to deny someone the right to die a good death, a death with a minimum of pain and suffering. Furthermore, since Humanistic Judaism holds that each person is the owner of his or her life and body, it follows that each person has the right to decide when and how to end that life. Humanistic ethics oppose the cruel and inhuman notion that human beings must be kept breathing as long as possible, regardless of the circumstances and the person’s own fervent wish to be relieved of suffering.

Humanistic Judaism accepts life and death realistically. It promises no eternal salvation, nor, confronted by mortality, does it recommend an attitude of despair. Just as Humanistic Judaism encourages and seeks to secure life with dignity, it encourages and seeks to secure death with dignity.

The nature of all living beings, including human beings, means that their existence is finite. Scientists have discovered no evidence that justifies belief in a life hereafter. Consciousness, thinking and awareness are functions of the brain. At death, the brain deteriorates with the rest of the body, and any kind of awareness is impossible. Without awareness, immortality would be meaningless. The belief in immortality, then, is and always has been a matter of wishful thinking. Actually, our immortality relies upon the memory we leave to those who live after us.

To recognize one’s mortality is not to admit defeat but to acknowledge the necessity of finding in this world and in this life all possible purpose and meaning, rather than to await fulfillment in a hereafter. It is to realize and understand the nature of humankind, which possesses more independence, power, freedom and, hence, dignity than any other known thing in the universe – but not infinite independence, power and freedom.

Humans fall down and are bruised; they are susceptible to viruses and become ill; they may choose to eat too much and get fat, smoke too much and die. Also, they may exercise control over themselves, diet, study and enjoy the pleasures of living. In this sense they are masters of their destiny, but not forever.

Concerns about individual freedom, responsibility, dignity and aid in dying have become controversial issues in the courts, in medical circles and in the media. This topic requires our attention.

Jewish History Month – Pioneer Jews of Naples

The Humanistic Jewish Havurah hosts Marina Berkovich, president of the Jewish Historical Society of Southwest Florida (JHSSWF), on Sunday, January 20 at 1:30 p.m. in the David G. Willens Community Room at the Jewish Federation of Greater Naples, 2500 Vanderbilt Beach Road, Suite 2201, Naples. Reservations are being accepted by Dena Sklaroff at or 239.591.0101. The event begins with “coffee ’n chat” before the speaker takes the podium at 2:00 p.m.

Nearly 40 years ago, together with her mother, Marina surrendered her USSR citizenship and became a stateless refugee en route to the U.S. She resided in New York City before coming to live in Naples, where she eventually formed the JHSSWF in 2010. Southwest Floridians know Marina as documentary film producer of Naples, Florida – REDEFINING PARADISE, Naples Oral Histories: If These Walls Could Talk and the Southwest Florida Jewish Pioneers series.

Her presentation is titled “Timeline of Southwest Florida Jewish History.”

From a humanistic perspective, the events of modern times and the literary responses to them are equally important as the events and literary responses of ancient times. Theodore Herzl is as significant as Joshua. A humanistic approach to Jewish history needs a determination to look beyond biblical literature to real events.

Humanistic Judaism finds a humanistic meaning in Jewish history. It is the tale of our struggle to survive. It is a collection of useful skills that do not derive from theology, but come from human ingenuity, from the response of a desperate people to the cruelty of fate.

A humanistic approach to Jewish history needs to give a special place to Jewish secular achievement. It was the transformation of the Jews from agricultural and pastoral people into a dispersed urban nation. Jews became a city people and remained a city people.

The urbanization of the Jews had many causes.

Like their Canaanite and Phoenician racial cousins, the Jews found their land too rocky and too dry to sustain a growing population. Later, political and religious persecution added to the outflow. Jewish refugees settled in the cities of their host nations. In later centuries, Jews were forbidden to own farm estates by their Christian rulers.

But the chief reason for the urban conversion was simply that city life was more stimulating, more interesting and more profitable than farm life. The crafts and trading were more attractive to the Jews. Jews, like many other people, were voluntary recruits to urban existence.

For most of Jewish history, the Jews were a mobile urban people developing the attitudes and skills that would make them ideal candidates for the capitalistic world. Money and trade, not manure and sheep, were motivating forces in their lives. Manufacture and distribution, not plowing and seeding, were the stuff out of which daily activity was made. Academics and culture replaced superstition and augmented tradition.

The Jewish experience moved away from Jewish ideology. The economic development of the Jews turned them into bookkeeping entrepreneurial wanderers. Thus, the Jewish personality is an urban product, finely tuned to city life and city anxiety. If most Jews adapt easily to the demand of requirements of modern urban living, it is not because they were verbally skilled in Talmudic arguments. Quite the opposite. Polish pilpul (Talmudic verbal games) was the direct result of an urbanized culture that placed great emphasis on talking and verbal exhibitionism. City communities value verbal skills even more than physical prowess.

Coming to terms with the Jewish urban past and with Jewish urban skills is necessary for an authentic Jewish history. A humanistic approach to Jewish history looks for human motivation.

Chanukah to be observed at Shabbat dinner

The Humanistic Jewish Havurah celebrates Chanukah on Friday, December 7 at 6:00 p.m. at its Shabbat dinner at The Carlisle, 6945 Carlisle Court, Naples. The public is invited to attend.

Make your reservation by mailing a check payable to “HJH” in the amount of $30 per person to Joan Weinstein, Naples Walk, 15191 Cedarwood Lane # 2505, Naples, FL 34110. Be sure to include your email address and telephone number.

Jewish holidays celebrate and express our Jewish identity. They provide a link with Jewish history and a bond with other Jews. Humanistic Jews have adopted the forms and functions of Jewish religious and cultural practices as ways of experiencing Judaism while retaining their integrity as secular humanists. Historically, however, the celebration of almost all Jewish holidays has been a tribute to God. How, then, can Humanistic Jews who wish to maintain this vital connection with Judaism take part in these celebrations without compromising their beliefs?

It is important to remember that Jewish holidays were not invented by the priests and rabbis. In actuality, these holidays were appropriated by them and adapted to their ends, meanwhile undergoing long periods of evolution. In the beginning they were human celebrations of natural events, human achievements and human desires. When Humanistic Jews search out these human roots, they find festivals to embrace and enjoy, festivals that celebrate life.

To celebrate Jewish holidays humanistically is to celebrate the human element in Jewish tradition. It is to build bridges to the past while laying the foundation for a meaningful future.


The Sabbath goes back to an ancient “septemial” calendar that functioned in Hebrew life, based on the sacredness of the number seven.

The predominant feature of the traditional Sabbath observance is the cessation of work and commerce. The concept of a weekly suspension of activity appears in one of the oldest legal documents in biblical literature, Exodus 34:21: “Six days thou shalt work but on the seventh day thou shall rest.” The commandment to “keep” and “remember” the Sabbath is repeated in later portions of Exodus and Deuteronomy. Priestly Judaism linked the Sabbath observance to its belief that God had created the world in six days and rested on the seventh, as stated in the biblical book of Genesis.

For oppressed Jews in the Middle Ages, the Sabbath became a key element of Jewish life. Many of the customs observed today, such as the hours of study, elaborate meals, special table coverings, clothing and food developed during this period.

For Humanistic Jews, refraining from work is a matter of individual choice. Rather than a day of worship, Shabbat offers opportunities for both home and community celebrations, featuring candle lighting, wine and the eating of challah, with blessings that express human power and responsibility. Our Shabbat observances provide opportunities to learn about, articulate, discuss and celebrate Humanistic and Jewish history, philosophy and values. Humanistic Shabbat celebrations recognize the individual’s connection to humanity, family, community, nation and the world.


Chanukah is a celebration of human courage. Judah Maccabee, like his enemy Antiochus, was a religious fanatic who denied freedom of worship to those who opposed him, but he also was a man of integrity who was willing to declare and fight for what he firmly believed. His fearless example demonstrates the bravery that ennobles.

Much as the Maccabees seized control of their own lives, Humanistic Jews take their future into their own hands. They choose how they will live, seeking to behave courageously and with integrity. Chanukah is an endorsement of human daring, human ingenuity and hope.

A Humanist’s view of Jewish identity

Rabbi Sherwin Wine, founder of Humanistic Judaism and the Birmingham Temple in Michigan, was my rabbi until his untimely death in the summer of 2007. He left a prodigious legacy, not only founding the first Humanistic Jewish congregation, but also the Society for Humanistic Judaism, our national organization, the International Institute for Secular Humanistic Judaism, the body charged with training our leaders, including our Humanistic Jewish rabbis, as well as many secular Jewish coalitions. Additionally, he was an influential member of the American Humanists Association, receiving its prestigious Humanist of the Year award.

This month I turn to Rabbi Wine’s writings in the Guide to Humanistic Judaism, a publication distributed to every new member of the Humanistic Jewish Havurah. This book provides a wealth of information about our movement that many describe as the fifth branch of Judaism. If you are moved by Wine’s words as they appear below, know that membership in the Humanistic Jewish Havurah of Southwest Florida is an experience you will find to be a fulfilling expression of your own individual Jewish identity.

Rabbi Wine wrote:

“It might be presumed that after three thousand years of Jewish existence, it should be possible to describe precisely what the Jews are. However, due to the singular character of Jewish history, a clear accurate definition of Jewish identity is exceedingly difficult to formulate. The dispersion of the Jews among other nations throughout most of their existence, their participation in widely diverse cultures, and the lack of a unifying religious commitment shared by all Jews make it impossible to define the Jews except as a unique people; a transnational, transcultural, transreligious, yet identifiable people.

Being Jewish is a social, psychological and historical identity. The large number of Jewish secularists, atheists, agnostics and otherwise unaffiliated Jews belies the popular assumption that Jews constitute a religious community. Jews are united, not by theological conviction, but by social identification (with ethnic overtones) and ancestral roots. Jews are free to believe whatever they wish. Membership in the Jewish people via birth or choice, rather than religious commitment, gives them their Jewish identity. There are Jews who believe in God, many who do not, and some who are unsure. All are equally Jewish insofar as they affirm their connection to the community of persons known as Jews.

More basic than Jews’ beliefs and more significant than their politics or ethnics is their history. Jews share a sense of participating in a historical continuum that reaches back to biblical times. One may be born into the Jewish continuum or one may choose to participate in it. In either case, Jewishness is not a religious or ideological identity. Nor is it a national or racial identity. It is a historical identity. Jews are an evolving historical people.

Jewish identity is pluralistic. Given the complex nature of the Jewish historical experience and the many and contradictory beliefs and commitments that Jews have accepted over the centuries, the meaning and significance of Jewish identity depend upon the perspective of the individual Jew. A person’s desire to identify himself or herself as a Jew – to identify with the Jewish people, its history and future – is sufficient reason for membership in the Jewish community.

The growth and development of Humanistic Jewish communities enrich the life of the wider Jewish community. Humanistic Jewish communities reach out and attract many unaffiliated, uncommitted and unconnected Jews, promoting pluralism and Jewish survival.”

The Humanistic Jewish Havurah offers a unique combination of adherence to universal Humanistic ideals coupled strongly with recognition of the value of our Jewish culture. Please join us.

Jasper’s bar mitzvah ceremony

This summer our oldest grandchild, Jasper, celebrated his bar mitzvah in Maryland, where his family maintains its membership in Machar, The Washington Congregation for Humanistic Judaism (

Rabbinic Judaism and the informal folk culture defined unique roles for men and women, husbands and wives, fathers and mothers, sons and daughters. These rigid guidelines became the heart of an ethical system that remained unchanged until modern times.

The Secular Revolution, with its affirmation of personal dignity, has undermined those structures of the past. The new Jewish family, like most modern families, bears little relationship to the old paradigm. Humanistic Jews do not resist these changes. They test both the old and the new with the measuring stick of dignity. They realize that a humanistic celebration of Jewish “passages” must be able to embrace what is good in these changes.

The practice of calling a thirteen-year-old boy to read from the Torah is not prescribed in Jewish law and did not begin until the fifteenth century. Thirteen-year-old girls did not obtain this privilege until well into the twentieth century (since, in rabbinic Judaism, participation in Torah reading was reserved for males).

Just as this coming-of-age ceremony has changed through the centuries, Humanistic Judaism has adapted it to the conditions of contemporary Jewish life. Not only the ceremony but its meaning is different.

In classical Judaism, before the age of thirteen a boy was presumed to be under his parents’ control. After his thirteenth birthday, the obligation to obey the commandments of the Torah was his own. He was considered part of the adult community – a “son of the commandments.”

In modern American society, age thirteen no longer represents the beginning of adulthood. For Humanistic Jews, the bar or bat mitzvah marks the advent of adolescence, a period of searching for one’s identity and life path. Thirteen-year-olds can respond to more challenging tasks than were expected of them as children. They can demonstrate greater independence and a depth of thought, competence and commitment.

A Humanistic bar or bat mitzvah provides public encouragement and recognition of the development of these capacities on the road to maturity. It signifies a young person’s desire to become more responsible for his or her own decisions and actions, and to identify with the many previous generations of the Jewish people who have done so. For Humanistic Jews, then, bar or bat mitzvah means “son or daughter of responsibility.”

How do Humanistic Jews mark this rite of passage? One way is for the young person to choose a Torah portion (not necessarily the prescribed portion of the week) and to read it, along with an original interpretative address. A more radical departure, but one in keeping both with humanistic principles and with the meaning of the occasion, is for the child to study of the life of a humanistic or Jewish hero, or another appropriate topic. An adult tutor, sometimes the student’s parent, supervises the research and the presentation of a paper and a speech summing up its conclusions.

This preparation for a Humanistic bar or bat mitzvah gives a young person the opportunity to grow intellectually, emotionally and spiritually; to develop skills and self-confidence and to experience a meaningful connection to the Jewish people and to humankind. The event provides an opportunity for family and community to join in celebrating and applauding those achievements and to reaffirm their own commitments.

Whatever its form, a Humanistic mitzvah ceremony is gender-neutral. It represents a genuine expression of beliefs and values, and reinforces a link to the celebrant’s Jewish roots.

P.S. Jasper’s topic was “Jews during the Black Plague.”

Remembering Herbert Herman on Yom Kippur

Herbert Herman, an original member of the Humanistic Jewish Havurah of Southwest Florida, passed away on June 12. He leaves his wife Dr. Suzanne Hammersberg Herman, sons Dr. Clifford Herman and David Herman, stepson Grant Hammersberg and six grandchildren.

We especially remember him at the time of the High Holidays because Herbert played an important role in the first Humanistic Jewish commemorations of Yom Kippur in Southwest Florida. At that time, a young Humanistic Jewish Rabbi, Jeffrey Falick, traveled to Naples from Miami to lead our services, but only after Herbert was able to acquire an appropriate venue for this momentous event.

The following year, we had no rabbi to lead our ceremony, but Herbert came forward and created the Nizkor (“Let us remember”) service, a ceremony used by Humanistic Jews at the close of our Yom Kippur commemoration. A Nizkor service affirms that human beings preserve the memory of the dead. Thus, at the approach of Yom Kippur, we have a lasting memory of Herbert Herman’s contribution to the Humanistic Jewish community in SW Florida.

For Humanistic Jews, Rosh Hashanah is a time of renewal, reflection and new beginnings. Additionally, Humanistic Jews interpret this holiday as a time for self-judgment and as an affirmation of human power and human dignity. It is a time to consider the possibilities for change, for improvement, for happiness, that human beings can create for themselves. Rosh Hashanah marks a turning point, a separation between what was and what will be.

Yom Kippur climaxes the self-examination begun on Rosh Hashanah. It is a time of self-forgiveness and forgiveness of others.

Herbert Herman identified himself as a secular Humanistic Jew long before I met him. He had had an opportunity to meet and hear Rabbi Sherwin Wine, the founder of our movement, and was thoroughly impressed with the unique philosophy espoused by Rabbi Wine. Herbert immediately affiliated with the Society for Humanistic Judaism, our national organization, even though there was no organized Humanistic Jewish community in all South Florida. When the Humanistic Jewish Havurah was in its formation, Herbert was delighted to become an important supporting player at its birth.

What made Herbert the epitome of a secular humanistic Jew?

Most important was his belief in the value of every human being. He sought the best for all in society and to foster the best in every person with whom he came into contact. I, as well as others, were the recipients of his praise and his encouragement to reach higher and achieve to the best of our ability.

He maintained an unshakable belief in the human potential. As he clearly asserted in a letter to the editor of the Naples Daily News earlier this year, “I assumed that individuals are rational beings who can think intelligently and who will act wisely when they know the evidence.”

Herbert recognized that mortality is an unavoidable and final event. Life is valuable because it does not go on forever. Happiness is an urgent matter because it will not be available after we die. To accept this truth is to live courageously and generously even in the face of one’s personal tragedies.

To recognize one’s mortality is not to admit defeat but to acknowledge the necessity of finding in this world and in this life all possible purpose and meaning rather than to await fulfillment in the hereafter. It is to understand the nature of humankind which possesses a capability for independence, power, freedom and, hence, dignity.

Humans are masters of their destiny, but not forever.

Jewish Humanism

Last month’s column cited Corliss Lamont’s book, The Philosophy of Humanism. This book was used by Rabbi Sherwin Wine, the founder of Humanistic Judaism, while teaching a class I attended as a new congregant of Rabbi Wine’s Birmingham temple.

This month I propose to explain Jewish Humanism in Rabbi Wine’s words written for the Introduction to his Guide to Humanistic Judaism, obtainable from the Society for Humanistic Judaism at, and received when one becomes a member of the Humanistic Jewish Havurah of Southwest Florida.

“Are we Humanistic Jews or Jewish humanists? That question appeared very early in our development and remains persistent. We have two powerful connections – one Jewish and the other humanistic. Which is primary? Or are they both of equal significance?

People who join our movement have minds of their own. They do not easily fit into formulas that we may choose to create. Most people who join want to find a way to live their lives Jewishly with integrity. Others who enter our movement enjoy Jewish culture but the message of humanism is what motivates them to stay. Both groups are legitimate parts of our movement.

Frequently people who are members of humanist groups will challenge me. They want to know why our communities have this parochial interest in Jewish culture when they should be promoting a universal humanism. They claim that our Jewish loyalty diminishes or is incompatible with humanism.

From the beginning we have been Humanistic Jews, rooted in the history and culture of the Jewish people. Our humanism has always been enhanced by our Jewish connection, because the message of Jewish experience is that we cannot rely on the kindness of the fates. Most of us are humanists because the memories of Jewish history are ‘in our bones.’ The rabbinic establishment told us that we are the Chosen People. But our memories tell us that we are the victims of a cruel destiny. If the Jewish people survived, it was only because of human self-reliance, courage and cooperation. Our survival is a tribute to people power.

We are part of the Jewish world. Even when other Jews do not share our philosophy of life, they share our culture – and we share the social fate to which all Jews are subjected when society is in turmoil. Judaism has evolved over many centuries and provides us with roots and with a distinctive place in human culture.

Most cultures and religions accommodated different philosophies of life. Christianity, even though it did not begin as a nation, has roots in the Greco-Roman world, which embraced and molded its teachings. In many ways it has its own culture, independent of any specific ideology. In modern times, the battle over the Enlightenment has splintered the church into many ideological factions. Like Judaism, it has become a culture with great ideological diversity.

The main divide in religion today is between the humanists, who explicitly embrace the Enlightenment, and the fundamentalists, who reject it. In the middle lie the overwhelming majority of adherents who linger in the limbo of confusion and ambivalence, paying lip service to old creeds they have ceased to believe in and feeling apprehensive about change. Humanistic Christians find it easier to talk to Humanistic Jews than to fundamentalist Christians. Humanistic Jews find it easier to talk to humanistic Christians than to converse with Orthodox Jews.

Most humanists who choose [religious] affiliation will be Humanistic Jews or humanistic Christians or humanistic Buddhists. Some will choose groups with strong ideologies but shallow cultural roots. Jewish humanists may be comfortable there. But we have chosen to be Humanistic Jews.”

Celebrating our first decade in Southwest Florida

Humanistic Judaism was founded in 1963 by Rabbi Sherwin Wine, a rabbi trained in Reform Judaism, and a group of Detroit Jews wanting to create a new community where their Jewish identity and heritage could be maintained and celebrated in conformity with their secular beliefs.

In 1969, emerging Humanistic Jewish communities, springing up throughout North America, created the Society for Humanistic Judaism (SHJ) as its national organization. Currently there are 30 communities in North America, the most northerly in Toronto, Canada, the most southerly here in Southwest Florida, and from coast to coast across the United States. We have become the fifth branch of Judaism.

Foreseeing the necessity to train leaders for this modern philosophy, in 1985 Rabbi Wine and other scholars formed the International Institute for Secular Humanistic Judaism (IISHJ) at a meeting in Jerusalem. The Institute maintains a campus in Israel and in North America. Since its inception, the North American Section has ordained over 40 leaders/madrikhim/vegvazers and rabbis.

Many years later, Rabbi Dan Friedman, a colleague of Rabbi Wine, spoke to the Naples-Marco Section of the National Council of Jewish Women. Attending this event and perceiving the positive audience reaction to Rabbi Friedman’s description of how he came to be a Humanistic Rabbi, I stood up during the Q&A and offered to take the names of those who would like to explore the idea of having such a community here.

Starting with those names, support from Miriam Jerris, SHJ’s rabbi, and members of the Sarasota Congregation for Humanistic Judaism, we organized in 2008 and became a 501(c)(3) organization. Soon we affiliated with SHJ. Also crucial to our strong beginning was the encouragement we received from David Willens, then Executive Director of the Jewish Federation of Collier County, his assistant, Melissa Keel, and Ted Epstein, editor of the Federation Star.

It’s been 10 years since the Humanistic Jewish Havurah of Southwest Florida was formed. We attract unaffiliated secular Jews who now find kinship with like-minded people. We represent a growing segment of Jews who are Jews either by birth or by choice, who believe that:

·       Judaism is the historic culture of the Jewish people and religion is only one part of that culture

·       Jewish identity is best preserved in a free, pluralistic environment

·       People possess the power and responsibility to shape their own lives independent of supernatural authority

·       Ethics and morality should serve human needs, and choices should be based upon consideration of the consequences of actions rather than pre-ordained rules or commandments

·       Jewish history, like all history, is a human saga, a testament to the significance of human power and human responsibility. Biblical and other traditional texts are products of human activity and are best understood through archaeology and other scientific analysis.

·       The freedom and dignity of the Jewish people must go hand in hand with the freedom and dignity of every human being

On the first Friday of each month we gather to celebrate Shabbat. We celebrate Jewish holidays for the lessons of humanism they each represent. Yom Kippur climaxes the self-examination begun on Rosh Hashanah and is a time of self-forgiveness and forgiveness of others. As this holiday ends, we conduct a Nizkor (“Let us remember”) ceremony to affirm that human beings preserve the memory of those who have died. Chanukah extols courage. Passover is a time to celebrate the modern, as well as the ancient quest for freedom alongside a celebration of spring renewal and rebirth.

We offer a program with Humanistic Jewish values to the community on the third Sunday during the winter months.

If you are attracted to our philosophy, a membership form is available at

What does it take to become a Humanistic Jew?

10 characteristics of temperament that reinforce a humanistic commitment

As the Humanistic Jewish Havurah of Southwest Florida completes its tenth year of activity, it’s appropriate to revisit the subject matter of an article published at the end of that first season. Its message, authored by Rabbi Sherwin T. Wine, founder of Humanistic Judaism, remains important a decade later.
He began, “It would be helpful to both searchers and prospects to know which people would be most comfortable with Humanistic Judaism.”
1. Cultural Attachments
If you enjoy being Jewish and like the cultural side of Jewish life – if you enjoy Jewish music, dance, poetry and humor, but are generally bored with theological discussions and praying – you are on your way.
2. Desire for Integrity
If you are bothered by saying things out loud in public services that you really do not believe – if sentimental traditional music cannot compensate for the discomfort of pretending to believe what you do not believe – you are on your way.
3. Consistency
If religious ‘schizophrenia’ bothers you, that familiar strategy of segregating religious attachments away from the other beliefs that guide your daily behavior – if you want the commonsense of normal existence to apply to the moral and ritual decisions of Jewish life – then you are moving in a humanistic direction.
4. Pragmatism
If you believe that people do not exist to serve rules but that rules exist to serve people – if you believe that the living do not exist to serve the ‘needs’ of the dead, but the past exists to serve the needs of the present – then you are moving in a humanistic direction.
5. Self-reliance
If you want to be the master of your own life – if you resent being told what to do without reasonable explanations, even when the commands seem to come with divine credentials – you are picking up momentum.
6. Openness
If new ideas do not frighten you – if changing familiar routines gives you a sense of excitement and pleasure – if viewing the Jewish experience from a totally new perspective does not make you dizzy – then you are picking up momentum.
7. Adventure
If you believe that the present has as much right as the past to be creative – if you feel that designing new celebrations is just as important as preserving old ones – if you are convinced that Jewish survival needs the flexibility to take risks – then you are almost there.
8. Universalism
If you believe that Jewish culture is one of the many good cultures – if you feel that the Jewish heritage does not need to be superior to be valuable – if you are convinced that we have as much to learn from other people as they have to learn from us – then you are almost there.
9. Courage
If you have no need to always be a part of the crowd – if standing up for conviction is more important than receiving approval of everybody – then you have probably arrived.
10. Sense of Humor
If you sense that the world is a ‘little bit crazy,’ that the agenda of the universe does not easily fit the needs and hopes of individual men and women – if you accept the fact that we often get what we do not deserve – if you maintain that the creation of a good world is up to us, and not to destiny – then you should probably face up to the fact that you are a Humanistic Jew.
So, do you identify as a Humanistic Jew? If so, the Humanistic Jewish Havurah welcomes you into our community.
© The Jewish Humanist, vol. 24, no. 1, August 1986

Significant topic for consideration on Yom HaShoah

On Sunday afternoon, April 15, the Humanistic Jewish Havurah of Southwest Florida will commemorate Yom HaShoah (Holocaust Memorial Day) with a program featuring Paul R. Bartrop, PhD, Professor of History, at Florida Gulf Coast University. His topic is “Not Accepting Refugees: The Evian Conference of 1938 and its Relevance Today.”

At 1:30 p.m. we gather for coffee ’n chat before the lecture begins promptly at 2:00 p.m. in the David G. Willens Community Room of the Jewish Federation of Greater Naples, 2500 Vanderbilt Beach Road, Suite 2201, Naples. Due to the limited capacity of this venue, we request that you contact Dena Sklaroff at 239.591.0101 or to make your reservation.

This event will be most extraordinary. The content of Dr. Bartrop’s address is based on his recent book on the subject, which is the first major study of this conference. It will be the first time this talk will be presented in Southwest Florida. Dr. Bartrop could not have chosen a better audience than a community of Humanistic Jews seeking better understanding of our Jewish history as related to the Holocaust. The public is invited to share in this experience.

The Evian conference on refugees from Nazism has long been identified as a “lost opportunity” – a failed initiative to save the Jews of Europe from the Nazi menace. However, as Paul Bartrop explains, this critique is based on the erroneous premise that the conference was intended to rescue the Jews in the first place. Rather, he argues, the conference was completely successful in what it set out to achieve: to discuss the refugee problem without committing any nation to concrete action or a departure from its existing position. In this presentation, he will show that the refugee conference was always intended to be window dressing onto which humanitarian agencies and Jewish communities placed too many hopes – hopes that, by design, were never going to be realized.

The U.S. Holocaust Memorial Museum describes the conference on its website: “The Nazis aimed to make Germany judenrein (cleansed of Jews) by making life so difficult for them that they would be forced to leave the country. By 1939 about 150,000 German Jews, one in four, had already fled the country. After Germany annexed Austria in March 1938, however, an additional 185,000 Jews were brought under Nazi rule. Many Jews were unable to find countries willing to take them in.”

Even though news of the violent pogroms of November 1938 was widely reported, Americans remained reluctant to welcome Jewish refugees. In the midst of the Great Depression, many Americans believed that refugees would compete with them for jobs and overburden social programs set up to assist the needy.

In the summer of 1938, delegates from 32 countries met at the French resort of Evian. President Roosevelt chose not to send a high-level official, such as the secretary of state to Evian. Instead, Myron C. Taylor, a businessman and close friend of Roosevelt’s, represented the U.S. at the conference. During the nine-day meeting, delegate after delegate rose to express sympathy for the refugees. But most countries, including the United States and Britain, offered excuses for not letting in more refugees.

Responding to Evian, the German government was able to state with great pleasure how “astounding” it was that foreign countries criticized Germany for their treatment of Jews, but none of them wanted to open the doors to them when “the opportunity offered.”

The current migrant crisis is Europe’s worst since World War II – and the struggle to find places for migrants and refugees bears great similarity with that earlier crisis.

Memories of Seders past – experiencing Seders present

As in years past, the Humanistic Jewish Havurah of Southwest Florida celebrates its Passover Seder at Bonita Bay Club, 26660 Club Drive, Bonita Springs. On Saturday, March 31, the event will start promptly at 5:30 p.m. and is open to the public. A traditional Passover menu will include gefilte fish, matzo ball soup, choice of chicken or brisket, dessert, beverage and more. Vegetarian plates are available. The cost is $85 per person including gratuity. The charge for a child under 13 is $35.

Reservations may be made by mailing a check payable to “HJH” to Joan Weinstein, Naples Walk, 15191 Cedarwood Lane, Apt. 2505, Naples, FL 34110. Be sure to indicate your choice of entree with your payment. Reservations must be received by March 25. Further information is available at or by calling Dena Sklaroff at 239.591.0101.

I asked several friends the question, “Why do you want to attend a Seder when you don’t generally observe Shabbat, seldom attend services on the High Holidays, and only give Chanukah and other Jewish holidays cursory, if any, attention?” Maybe this question also applies to you as a reader of this article.

The consistent answer I received from everyone was related to memories of Seders they experienced as children and continued as they raised their own families. But, we may also retain childhood memories of Shabbat, Rosh Hashanah, Yom Kippur, Chanukah and Purim while no longer being so strongly motivated to continue observing these holidays. So, I probed further, asking, “What makes the Seder so special?”

The response from nearly everyone was being together as a family, having fun with cousins, aunts, uncles and grandparents – singing songs, searching for the afikoman, good food, the story in the Haggadah, but mostly being together with family.

Many with whom I spoke remember that the Seder was lengthy and tedious. Some remember the prayers were too long and too many. Some remember having to sit at the “kids’ table.” One person reported drinking wine and getting sick!

The inference, although not openly expressed, is their experience was also about being Jewish. Not one person spoke of Thanksgiving, Christmas or other family holidays having the same import. The Seder is a very positive Jewish experience shared by everyone.

Their Haggadahs may have varied from the Maxwell House Coffee version to one that was more traditional to the family, or even a creative version to hold the interest of the children. The important element I observed is that no matter the memories, the Seder remains a positive way to maintain our Jewish identity.

Now we find ourselves living in Southwest Florida, miles apart from family, still wanting to have that wonderful Seder experience. Our friends are our family. Doing something Jewish is important. And so, the Humanistic Jewish Havurah Seder has become a very popular event. We gather to continue celebrating Passover with all the trimmings, but without the distasteful long readings, the prayers that do not have significance for secular Jews, and without rituals that carry no import.

Our Humanist Haggadah is current, includes songs, and speaks not only to the legendary tale of the exodus, but also includes the story of the modern Jewish exodus. Chef Richard Brumm is noted for his exquisite preparation and presentation of the beautiful Seder meal that is then served by the able Bonita Bay Club staff.

Humanistic Judaism is a non-theistic movement in which cultural Jews and their families, whether born Jewish or not, can affirm, celebrate and enrich their Jewish identity and values consistent with their philosophy of life.

We welcome you to join us this Passover for a truly meaningful celebration.

The real story of Jonathan Pollard

The complicated story of Jonathan Pollard will be our topic of discussion on Sunday afternoon, February 18 in the David G. Willens Community Room of the Jewish Federation of Greater Naples, 2500 Vanderbilt Beach Road, Suite 2201, Naples. We start with Coffee ’n Chat at 1:30 p.m. before speaker Tom Eastwood takes the podium promptly at 2:00 p.m. To RSVP, contact Dena Sklaroff at or 239.591.0101. The public is encouraged to join to share in our exploration of this controversial Jewish character.

Mr. Eastwood began his law enforcement career with the U.S. Treasury’s Bureau of Alcohol Tobacco and Firearms before transferring as a special agent, and later as an executive with the Department of Defense where for 15 years he conducted and led counterintelligence, security and criminal investigations. He was trained by and worked on joint investigations with many agencies including ATF, CIA, DEA, DoJ, FBI, IRS, Secret Service, and U.S. military and foreign intelligence agencies. At his retirement, he was serving as Director of the IRS in Michigan, and had previously served in this position in Milwaukee, Louisville and Fargo. In his current career, Eastwood bills himself as lecturer, consultant and “Edutainer.” Locally, he has lectured at FGCU, Renaissance, Shell Point and for the Bonita Bay Community Association, to great acclaim.

Jonathan Jay Pollard (born August 7, 1954) is a former intelligence analyst for the United States government. In 1987, as part of a plea agreement, Pollard pleaded guilty to spying for and providing top-secret classified information to Israel. He was sentenced to life in prison for violations of the Espionage Act.

Pollard is the only American who has received a life sentence for passing classified information to an ally of the U.S. He was released on November 20, 2015, in accordance with federal guidelines in place at the time of his sentencing. Pollard’s parole terms were upheld on appeal after he served 30 years of a life sentence. Israeli Prime Minister Benjamin Netanyahu has asked President Donald Trump to allow Jonathan Pollard to immigrate to Israel, but at the time of his arrest, Israel maintained that Pollard worked for an unauthorized rogue operation, a position they maintained for more than ten years.

The prevailing conception is he was a U.S. citizen who received a life sentence for spying for Israel and giving away sensitive American intelligence. Tom Eastwood will address the facts behind this highly debated and political case. Was Pollard motivated by love for Israel and its security or was his aim more sinister – greed? Also, did he spy only for Israel? Mr. Eastwood will also discuss other Mossad operations (Eichmann, the “Hangman of Riga,” assassinations) and Israeli intelligence organizations.

The complicated issue now is whether Pollard should be allowed to leave the country to live in Israel, or remain in the U.S. and live under the terms of his tethered parole? As American Jews, where do our allegiances lie? As Humanists we are compelled to look at the facts to discover both sides of the question.

We believe reason is the best method for the discovery of truth. And then, can reason prevail? Like Tevye from Fiddler on the Roof, on the one hand, this. On the other hand, that. It’s not always easy to reach a proper conclusion. But then, what is the proper conclusion?

Reason requires a special discipline. When sufficient facts are available, strong convictions are possible. When facts are meager or unavailable, uncertainty follows. Reasonable people often say, “I don’t know.”

The use of reason, a distinctly human capacity, enables human beings to be most fully human.

A look at anti-Semitism and Islamophobia

Are you interested in hearing an intelligent voice from the Muslim community address the prejudice and racist chaos going on in America? Samar Jarrah, a Kuwait-born Palestinian-American, will be our presenter at 1:30 p.m. on Sunday, January 21 in the David G. Willens Community Room at the Federation office. To make your reservation, contact Dena Sklaroff at or 239.591.0101.

Samar lived in Kuwait, Lebanon, Saudi Arabia, Egypt and Jordan before moving to the U.S. in 1989. She worked as a TV editor and reporter in Jordan. She holds a master’s degree in International Relations and served as a political science instructor at the University of South Florida Tampa. Currently, Samar co-hosts a weekly live radio show called “True Talk” on WMNF 88.5 FM in Tampa. The show addresses Arab Muslim issues.

If one were to take a course on world religions, one would expect to learn about the differences among religions, but sometimes the most important differences can be found within a religious tradition. There are no more than 15 million Jews in the world, yet this small group contains tremendous diversity. Differences of religious observance divide ultra-Orthodox and secular Jews – for example, in the adherence to kosher dietary laws.

Often people are aware of the differences within their own groups but assume other groups to be homogeneous. This, unfortunately, seems to be true of the way many Americans perceive Muslims. If we think about the diversity among 15 million Jews worldwide, or among more than 300 million people of Christian heritage in North America, how much more diversity is found among the one billion Muslims around the world? A glance at diversity of the Muslim world reveals that in the United States, about 35% are South Asian, 33% are Middle Eastern and 25% are African American. There are also significant numbers of converts to Islam from diverse ethnic traditions.

There are also similarities between Judaism and Islam and, of course, all good people. Amir Hussain, professor in the Department of Theological Studies at Loyola Marymount University, at a 2007 Colloquium titled “Jews and the Muslim World: Solving the Puzzle” held at the Birmingham Temple in Farmington Hills, Michigan, described three things: “First is the love of learning. Second is the idea of social justice, and third is the notion of exile, a theme that runs throughout the Jewish tradition.” Muslims who have immigrated to the United States and Canada, often to escape oppression, are modern-day exiles.

Currently, Muslims in America are experiencing Islamophobia. Though nothing like the Holocaust, it bears a remarkable similarity to the anti-Semitism Jews experienced throughout their long history. We remember what it was like being persecuted as a foreign ethnic religious minority. As Jews we could understand the issues facing Blacks who were discriminated against, and now Muslims are seeking that same understanding from us. The question to consider is whether as Americans we are ready to stand with Muslims during their plight?

But Muslims in America are not alone. There is the growing trend of hating all minorities, especially Muslims and Jews. As a community that knows prejudice and racism, might we be able to unite and help other communities? Is this the time for Americans to think outside the narrow prism of the Arab-Israeli conflict and unite as a community with Muslims to help other minorities like Hispanics, refugees and new immigrants?

As Jewish humanists we believe the freedom and dignity of the Jewish people must go hand in hand with the freedom and dignity of every human being.

Chanukah, oh Chanukah, a time for reinvention

By Paula Creed with Rabbi Jeffrey Falick

The Humanistic Jewish Havurah invites you to celebrate Chanukah at 5:30 p.m. on Saturday, December 16 in the Fireside Room of the Bonita Bay Club. Make your reservation by mailing a check payable to “HJH” in the amount of $40 per person to Joan Weinstein, 15191 Cedarwood Lane, Apt. 2505, Naples, FL 34110. Reservations must be received by Monday, December 11. You are encouraged to bring your menorah. Candles will be provided.

* * *

Would it matter if you discovered that the Chanukah “miracle of the oil” was a legend invented hundreds of years after Jews began to celebrate the holiday? For Humanistic Jews it matters a great deal because knowing the origins of our holidays helps us see how they evolved and why, liberating us to make them our own.

In mid-second century B.C.E. Israel, Greek influences had led many Jews – particularly the well-educated and powerful – to embrace a more cosmopolitan Hellenized way of life. Backed by Seleucid Greek rulers, they even gained control of the Temple. Meanwhile, the more traditionally-minded fumed at what they perceived as disobedience of God. When the Greek emperor Antiochus IV backed the Hellenizers, imposing anti-religious laws, war broke out.

The Maccabees won and established their own kingdom. To mark their triumph, they declared an eight-day celebration beginning on 25 Kislev, a date that conveniently falls near the time of the winter solstice. Solstice festivals to encourage the return of the sun by lighting fires were widespread in that region. These rituals gave a small sense of control to those who lived at the mercy of a capricious natural world.

Though the Maccabees saw themselves as anti-assimilationists par excellence, they were not immune from outside influences or ignorant of festivals of light. The book of II Maccabees claims that the new rulers declared an eight-day festival as a delayed celebration of the fall holiday of Sukkot which they failed to commemorate during the war. They also had in mind Solomon’s dedication of the original Temple during Sukkot. But one other element of Sukkot may have tipped the scales because, alongside the sukkah and other familiar Sukkot traditions, ancient Sukkot observances also featured torchlight ceremonies. So, was the Maccabees’ invention of Chanukah an attempt to devise their own winter solstice festival?

Whatever their self-proclaimed reasons for inventing Chanukah, two things are clear: 1) The holiday is as closely timed to the winter solstice as a lunar calendar will allow, and 2) there is not a single mention of the “miracle of oil” in any contemporaneous account of the war and its aftermath.

That little addition to the Maccabee tale is first mentioned hundreds of years later by Talmudic Rabbis who sought to re-position the Maccabee victory as entirely dependent upon God. This, they hoped, would tamp down on any future plans for zealous uprisings, something they knew would be disastrous for the Jews.

For Humanistic Jews, the Maccabees’ invention of the holiday and the later Rabbis’ willingness to invent a new “reason for the season” serve as reminders that every Jewish tradition is both human created and open to re-evaluation and re-definition.

In the centuries to come, Zionists would position the Maccabees as heroes of Jewish self-determination. In America, rabbis emphasized its themes of religious liberty, resonant in the “land of the free.” Meanwhile, American Jewry – inspired by Christmas just as surely as the Maccabees were by Greek and solstice traditions – decorated and exchanged gifts like their Christian neighbors.

For Humanistic Jews, this flexibility of interpretation reminds us that there have always been multiple voices in Judaism; that it is a living tradition we ourselves create and continuously re-fashion for our own needs.

Membership in the Humanistic Jewish Havurah of SW Florida

This month the Humanistic Jewish Havurah begins its annual membership drive. As current members renew their membership for another year, we are reaching out to others who have attended our holiday celebrations, enjoyed attending our Sunday afternoon meetings, read this column, and share an affinity with our Humanistic Jewish philosophy. Now is the time to support us with your membership as well.

Annual dues, reasonably set at $85 per person, can be paid by writing a check, payable to HJH, and mailed to our treasurer, Joan Weinstein, 15191 Cedarwood Lane, Apt. 2505, Naples, FL 34110. Dues also cover one’s membership in the Society for Humanistic Judaism (, our national organization.

A question often asked is, “Why do Humanistic Jews need any organized congregation, community or havurah? Why can’t Humanistic Jews exist separate and independent of one another?”

Before addressing this question, it is necessary to explain what is meant by these terms. A congregation, community or havurah is a group of people working together for a common goal. The goal in our case is the affirmation of our philosophy. Our havurah does not have a physical structure, nor do we have a professional leader or paid staff. Our Humanistic Jewish Havurah is a group of welcoming people who together strive to embrace the Humanistic Jewish philosophy.

We recognize a trait that is crucial to the very nature of human beings. We are social creatures. Only through interactions with others do we grow, learn and even exist. It is essential for people to have the opportunity to share ideas with one another. As Humanistic Jews, we need to interact with others, share our ideas, and expose ourselves to new ideas. Therefore, it is necessary for us to have a format for our interactions, a community where we can express our religious philosophy and our way of life, a community where together we can share and create a humanistic atmosphere and can grow more strongly as Humanistic Jews.

Our havurah reflects an aspect of our Jewish identity. We, as Humanistic Jews, understand that to be Jewish is to be part of an extended family. One way of affirming this identity is to create a community in which similar-thinking folks have an opportunity to meet one another, a place in which we can become more aware of relationship and to extend family. It allows us the opportunity to share our life-cycle events, holidays and special moments, not as individuals, but as a family with shared concerns and shared joys.

One unifying belief is the affirmation of human independence of supernatural or other external authorities and, therefore, our right and responsibility to determine for ourselves the purpose and course of our life. Open any Jewish prayer book at random and you will find this fundamental humanistic principle denied and its opposite affirmed. This inconsistency between official synagogue ideology and what we really believe accounts for the indifference or hostility that many feel toward organized Jewish religion.

An organization such as ours is essential for Humanistic Judaism. Our religious beliefs and lifestyles will never be validated, or put into practice in conventional synagogues or temples. If we exist separately or “in the closet,” our voices will never be heard. It is necessary to together create a community that fulfills our needs; places where we can celebrate life-cycle events and holidays and still feel comfortable and honest.

Humanistic Judaism provides an alternative that many disillusioned people find most inviting and acceptable. Please join the Humanistic Jewish Havurah to realize your true “beliefs.”

Society for Humanistic Judaism calls for increased government action against hate crimes

Humanism is a philosophy of life that emphasizes the importance of human power and human achievement. Thus, humanists believe the chief power for dealing with human problems is human power.

To this end the Ethical Concerns Committee of the Society for Humanistic Judaism, a committee of the umbrella organization of secular humanistic communities in North America, recently acted to address the rise of hate crimes, bombastic racial and ethnic orotundity, and public demonstrations that have recently been the center of public attention.

A resolution released February 22, 2017, states as follows:

“The Society for Humanistic Judaism condemns the rising hate crimes and malicious rhetoric, which have plagued the United States since the 2016 presidential election, against immigrants, Muslims, Jews and other minority groups. Whether it is the burning of mosques, bomb threats to Jewish Community Centers, vandalism to places of worship, children chanting “build that wall” to taunt their peers, Islamophobia, the elevation of white nationalism, or anti-immigrant sentiment and policies, the president as the leader of the nation must not only regularly and forcefully decry all hate crimes and rhetoric but also identify ways for this administration to actively counter hate crimes.

Remaining inactive against the rise in hate, whether from the far-left or far-right, is dangerous to the fundamental values that we as Secular Humanistic Jews hold dear. It was unacceptable – and we fear purposely provocative – to issue a White House statement on Holocaust Remembrance Day that did not mention the Jewish people. Jews were targeted for extermination to a degree that was epic in its scope, horror and inhumanity, and to which the word “Holocaust” was specifically applied as a translation of “Shoah,” the Hebrew word for the Nazi genocide of the Jews. It was especially abhorrent when journalists merely ask whether the nation’s leader will condemn the rise in anti-Semitism and the response was to ridicule the journalist, ignore or deflect the question, and/or respond that he personally is not anti-Semitic rather than using the opportunity to educate our citizens.

One statement against anti-Semitism after an unprecedented fourth round of multiple bomb threats to Jewish Community Centers nationwide will not erase over a year of demonizing minority populations for the U.S.’s perceived woes. Now that the campaign is over, we call on this administration to end the scapegoating of minorities and acknowledge that what “makes America great” is not based on any person’s religion, color, or nation of origin. Hate must never be a political tool in a democracy. Democracies thrive on empathy, honesty, evidence and knowledge. Accordingly, the Society for Humanistic Judaism joins other Jewish groups in urging the president to continually and aggressively condemn the rising growth of hate that is flourishing under his administration, and implement actions and policies to reverse the trend.”

Today this statement could be augmented to include a more forthright declaration regarding the demonstration in Charlottesville, Virginia, in August. Along these same lines it would seem the president deserves the crticism he has received from many fronts for not dealing more honesty and forthrightly in condemnation of neo-Nazi and white supremacist demonstrators who have been emboldened by political speech-making during the presidential campaign and at subsequent political rallies.

Humanistic Judaism, one of the five denominations of Judaism, combines the Jewish values of loving-kindness (Gemilut Chassadim), charity (Tzedakah), and making the world a better place (Tikkun Olam), with the recognition that the responsibility for putting them in practice lies in human hands. The Humanistic Jewish Havurah of Southwest Florida is an affiliate of Society for Humanistic Judaism.

Yom Kippur commemoration for secular humanistic Jews

You are invited to attend the Humanistic Jewish Havurah Yom Kippur commemoration on Saturday, September 30 beginning at 5:00 p.m. in the East Clubhouse of Vi at Bentley Village. The evening will begin with a short Nizkor, a ceremony to preserve our memory of the dead. Nizkor (“Let us remember”) is a meaningful observance adopted by secular humanistic Jews to carry on the traditional observance that ends Yom Kippur.

Immediately following this observance, a delicious break-the-fast will be served. The cost to participate in this event is $30 per person payable to “HJH” and mailed to Maraline Rane, 6955 Carlisle Court, D-219, Naples, FL 34109. Reservations must be received by Monday, September 25.

For many Jews, the High Holidays are the two times during the year when they feel compelled to do something Jewish. Secular Jews had trouble with the High Holidays from the beginning. As festivals of national liberation, Passover and Chanukah could easily be purified of supernatural connections. As nature holidays, Sukkot and Shavuot could, with little effort, be connected to the seasons and to all the secular responses they aroused.

But Rosh Hashanah and Yom Kippur, as they had evolved in the Judaism of the rabbis, seemed inseparable from supernaturalist tradition. There was no seasonal happening they pointed to. Both holidays were fraught with ideas of divine power and judgment, sin and repentance. Early Jewish secularists discarded these holidays as hard-core traditionalism and irrelevant to the new secular nationalism.

Today, secular humanistic Jews incorporate the High Holidays into their Jewish observance, recognizing that their continuing hold is too strong to be ignored. But why do these holidays remain so compelling for Jewish humanists?

The Enlightenment and Emancipation undermined the old belief framework of the High Holidays and removed some of the dread. Divine recordkeeping, supernatural rewards and punishments, and the value of appeasement ceremonies seemed less credible than before. Kol Nidre, with its dismissal of the binding character of promises, became a moral problem. Long confessions and breast-beating appeared unseemly. Even fasting developed a bad reputation, offending “rational” people who found no ethical value in self-inflicted suffering.

Humanistic dimensions appear throughout the traditional observance of the Days of Awe, despite the heavy emphasis on divine justice and divine mercy. Guilt leads to self-reflection and self-evaluation. Resolutions to improve behavior in the coming year are made. People seek out friends and neighbors to ask for forgiveness for past wrongdoings and to effect reconciliation.

While many secular Jews find the High Holidays too religious for their tastes, Humanistic Judaism realizes that these holidays have special significance. If human judgment replaces divine judgment, and if human power becomes the alternative to divine power, then Rosh Hashanah and Yom Kippur become perfect vehicles for celebrating a humanistic philosophy of life. It is appropriate for Jews at the time of the Jewish New Year to reflect on the moral quality of their behavior and to make decisions to improve it.

Introspection and goal setting are traditional. They are also humanistic.

Humanistic Judaism offers a positive voice about the Jewish present. The contemporary society of secular study, individual freedom, and sexual equality is morally better than societies that spawned the Torah and the Talmud. There is no need for reverent nostalgia and sentimental guilt.

We offer more future and less past. The scientific spirit refuses to worship the past and to imagine that the greatest wisdom was uttered 3,000 years ago. We must invent behavior to serve human needs – not make human lifestyles fit rigid, outdated behavior.

Authority, freedom, ethics and reason


One of the fundamental questions asked and answered by all religions and philosophies is: “Where does ultimate authority over the individual person reside?” The distinctively humanistic answer is that ultimate authority resides in the individual person. Although one may delegate power to properly structured secular or religious functionaries, no external power – religious or secular, human or divine – may legitimately usurp that authority.

One of the most prominent characteristics of Jewish history is the vulnerability of Jews, in all times and places, at the hands of authority. Lacking political sovereignty, living typically as a minority within larger societies, and dispersed among the nations of the world, Jews found that to be Jewish meant to be subject to the favor or hostility of external power. Repeatedly, they learned a painful lesson: Do not trust your fortune to authority. At one moment, it might promise safety and prosperity; in the next it might deliver violence and destruction. While sacred texts taught that divine authority is benevolent and reliable, daily experience demonstrated that authority (whether divine or secular) was fickle, dangerous and, ultimately, deadly.

Thus, humanism and Jewish experience confirm one another. Both demonstrate that 1) there is no authority in the universe, human or divine, that may rightfully impose its power on human beings; and 2) every person owns himself or herself and possesses the right to determine the purpose and course of his or her life.


An essential value of Humanistic Judaism is freedom, which follows directly from the humanistic principle of self-ownership. In the absence of belief in an authority who created human beings and who, therefore, has the right and the power to determine what they must be and do, and in the absence of an authoritative document (such as a sacred text) that lists people’s duties and responsibilities, each person is free to set the purpose and course of his or her own life.

Freedom is a prerequisite to exercise one’s rational faculty. Human beings cannot be forced to think, nor can the results of thinking be coerced. Reason demands freedom.

The limits of freedom are defined by the equivalent liberty possessed inherently by all human beings. One’s freedom to act ends when it impedes that of others.


Humanistic Jews embrace a wide range of ethical perspectives and moral philosophies: from libertarian to utilitarian, from individualist to communitarian.

The central ethical message of libertarian humanism is: You are responsible for yourself, including the immediate and long-range consequences of your freely chosen behavior upon yourself and others.

Utilitarian or communitarian humanists agree that personal autonomy is important, but of equal or greater importance is the development and use of one’s talents for the benefit of oneself and others, i.e., the importance of the survival of the human community to which all individuals belong.

While the conclusions reached by one Humanistic Jew may differ from those reached by others, all are committed to rational, free inquiry as the most effective and appropriate means for the discovery of ethical truth.


For Humanistic Jews, reason is the best method for the discovery of truth.

Reason is a tool for solving problems. Problems are a function of the human desires for survival and happiness. The desires for survival and happiness are tied up with the powerful emotions of fear, anger, love and guilt.

Reason, by appealing to the observed consequences of behavior, helps to create a proper balance among these emotions. Rational people never become hostage to any single emotion. The use of reason, a distinctively human capacity, enables human beings to be most fully human.