Ashamnu of Social Justice, adapted from IfNotNow
Ashamnu: We are guilty. For the times we did not challenge our individual and communal actions that contribute to injustices against women, indigenous folks, people of color, the LGBT community, the imprisoned, migrants, children, the poor, and the planet.
Bagadnu: We have betrayed. For the times we engaged with systems of oppression and injustice because it allowed us to get ahead.
Gazalnu: We have stolen. For the resources we unrelentingly pillage from the planet with the help of stolen labor.
Dibarnu Dofi: We have spoken falsely. For the times we did not pursue knowledge and ignored facts that would have empowered us to speak up.
He’evinu: We have acted perversely. For the times we refused to act because we presumed ourselves to be powerless, unqualified, or otherwise incapable.
V’hirshanu: We have caused others to do evil. For the times we did not question the established narrative about the world offered to us by our institutions, loved ones, and communities.
Zadnu: We have acted naively. For the times we spent our money on goods and services that uphold evil causes and ends.
Chamasnu: We have done violence. For the times we have been hateful.
Tafalnu Sheqer: We have lied. For the times we have purposefully declined to speak out against what is unjust because we thought it impolite or otherwise rude.
Ya’atznu Ra: We have stood idly by. For the times we have been silent in the face of oppression and injustice.
Kizavnu: We have spoken falsely. For the times we have talked about Tikkun Olam and social justice in theory but lacked subsequent action.
Latznu: We have been impudent. For the times we have failed to effectively address injustices by labeling issues as too complex or nuanced to solve.
Maradnu: We have forgotten. For the times we have bought plastic, eaten beef, wasted food, driven when public transportation or walking was available, overconsumed, and otherwise contributed to the current environmental collapse which we are by no means naive to.
Ni’atznu: We have turned away. For the times we have isolated ourselves within the Jewish community instead of building solidarity across racial, ethnic, religious, and national lines.
Sararnu: We have given up. For the times we have avoided conversations and action on social justice issues out of frustration, annoyance, and fatigue.
Avinu: We have neglected. For the times we have ignored the reality that as Jews, we are commanded to leave the corners of our fields unharvested for the poor to glean, to provide for widows and orphans, and to treat workers and strangers with compassion and love.
Pasha’nu: We have transgressed. For the times we have not spoken up out of fear of being judged and of hurting relationships with family and friends.
Tzararnu: We have persecuted others. For the times we have told women, queer people, and survivors of sexual abuse to dress properly, to act appropriately, to be silent, to save their stories, or to simply go away.
Qishinu’oref: We have oppressed. For the times we have not called out the Jewish Institutions in our community that continue to perpetuate flawed narratives, abuses, and injustices.
Rasha’nu: We have acted lawlessly. For the times we have we allowed ourselves, our friends, our family, and our community to be the exception.
Shichatnu: We have dealt corruptly. For when we have met behind closed doors.
Ti Avnu: We have been xenophobic. For when we allow injustices to be carried out in our name.
Ta’inu: We have led ourselves and each other astray. For the times we have chosen the path of fear over compassion and love.
Ti Ta’nu: We have been zealots for a bad cause. For the times we have failed to imbue our actions with justice.
Ashamnu: We are guilty. For the times we did not challenge our individual and communal actions that contribute to injustices against women, indigenous folks, people of color, the LGBT community, the imprisoned, migrants, children, the poor, and the planet.
Bagadnu: We have betrayed. For the times we engaged with systems of oppression and injustice because it allowed us to get ahead.
Gazalnu: We have stolen. For the resources we unrelentingly pillage from the planet with the help of stolen labor.
Dibarnu Dofi: We have spoken falsely. For the times we did not pursue knowledge and ignored facts that would have empowered us to speak up.
He’evinu: We have acted perversely. For the times we refused to act because we presumed ourselves to be powerless, unqualified, or otherwise incapable.
V’hirshanu: We have caused others to do evil. For the times we did not question the established narrative about the world offered to us by our institutions, loved ones, and communities.
Zadnu: We have acted naively. For the times we spent our money on goods and services that uphold evil causes and ends.
Chamasnu: We have done violence. For the times we have been hateful.
Tafalnu Sheqer: We have lied. For the times we have purposefully declined to speak out against what is unjust because we thought it impolite or otherwise rude.
Ya’atznu Ra: We have stood idly by. For the times we have been silent in the face of oppression and injustice.
Kizavnu: We have spoken falsely. For the times we have talked about Tikkun Olam and social justice in theory but lacked subsequent action.
Latznu: We have been impudent. For the times we have failed to effectively address injustices by labeling issues as too complex or nuanced to solve.
Maradnu: We have forgotten. For the times we have bought plastic, eaten beef, wasted food, driven when public transportation or walking was available, overconsumed, and otherwise contributed to the current environmental collapse which we are by no means naive to.
Ni’atznu: We have turned away. For the times we have isolated ourselves within the Jewish community instead of building solidarity across racial, ethnic, religious, and national lines.
Sararnu: We have given up. For the times we have avoided conversations and action on social justice issues out of frustration, annoyance, and fatigue.
Avinu: We have neglected. For the times we have ignored the reality that as Jews, we are commanded to leave the corners of our fields unharvested for the poor to glean, to provide for widows and orphans, and to treat workers and strangers with compassion and love.
Pasha’nu: We have transgressed. For the times we have not spoken up out of fear of being judged and of hurting relationships with family and friends.
Tzararnu: We have persecuted others. For the times we have told women, queer people, and survivors of sexual abuse to dress properly, to act appropriately, to be silent, to save their stories, or to simply go away.
Qishinu’oref: We have oppressed. For the times we have not called out the Jewish Institutions in our community that continue to perpetuate flawed narratives, abuses, and injustices.
Rasha’nu: We have acted lawlessly. For the times we have we allowed ourselves, our friends, our family, and our community to be the exception.
Shichatnu: We have dealt corruptly. For when we have met behind closed doors.
Ti Avnu: We have been xenophobic. For when we allow injustices to be carried out in our name.
Ta’inu: We have led ourselves and each other astray. For the times we have chosen the path of fear over compassion and love.
Ti Ta’nu: We have been zealots for a bad cause. For the times we have failed to imbue our actions with justice.
Discussion Qs:
1. Are there questions about any of these? Were any unclear?
2. Do you disagree with any on this list? What would you have added?
3. What are some of these that especially resonated with you?
Let's pick three as a group.
1. Why did we pick these three?
2. How do we relate to these three as a community? Individuals? Is there a difference?
1. Are there questions about any of these? Were any unclear?
2. Do you disagree with any on this list? What would you have added?
3. What are some of these that especially resonated with you?
Let's pick three as a group.
1. Why did we pick these three?
2. How do we relate to these three as a community? Individuals? Is there a difference?
"The Shofar is Not Magic" - Magid of Dubnov
Years ago, when a fire broke out in the village, all the people would drop everything they were doing and band together to carry water from the well to put out the blaze.
Once, when one of the villagers came to the big city, he suddenly heard bells ringing and horns blowing. "What is this noise?" he asked. "Whenever there's a fire, we ring the bells and blow the horns to put out the fire," came the reply. When he returned to the village he told the elders about his great discovery. "From now on," they said, "whenever there is a fire, we too will blow horns and ring bells, like in the big city and this way put out the fire."
The next time there was a fire, the town elders started blowing their horns and ringing their bells. But the fire only got worse. Before long, half the village was gone. When the villager returned to the big city and asked the people, "How come when we rang the bells, the fire didn't go out?"
They replied, "Do you really think the bells and horns put out the blaze? They only alert the people that there is a fire. It is up to every one of us to extinguish it!"
Years ago, when a fire broke out in the village, all the people would drop everything they were doing and band together to carry water from the well to put out the blaze.
Once, when one of the villagers came to the big city, he suddenly heard bells ringing and horns blowing. "What is this noise?" he asked. "Whenever there's a fire, we ring the bells and blow the horns to put out the fire," came the reply. When he returned to the village he told the elders about his great discovery. "From now on," they said, "whenever there is a fire, we too will blow horns and ring bells, like in the big city and this way put out the fire."
The next time there was a fire, the town elders started blowing their horns and ringing their bells. But the fire only got worse. Before long, half the village was gone. When the villager returned to the big city and asked the people, "How come when we rang the bells, the fire didn't go out?"
They replied, "Do you really think the bells and horns put out the blaze? They only alert the people that there is a fire. It is up to every one of us to extinguish it!"
Maimonides on Teshuvah
Jewish law distinguishes between two form of "sins" or transgressions. Bein Adam Lamakom (between human beings and God) and Bein Adam Lechavoro (between one human being and another). Repentance requires several steps as discussed by Maimonides. Teshuva is actually a process of self-evaluation and self-improvement. The Rambam enumerates four primary steps to the teshuva process:
1. Recognize and discontinue the improper action.
2. Verbally confess the action, thus giving the action a concrete form in your own mind.
3. Regret the action. Evaluate the negative impact this action may have had on yourself or on others.
4. Determine never to repeat the action. Picture a better way to handle it. There are two different types of transgressions: those between a person and God and those between one person and another.
Teshuva for a sin between a person and God: When one has transgressed a mitzvah that does not affect another person, the teshuva is purely between the person and God; and the four steps listed above are all that are necessary for the repentance process.
Teshuva for a sin between one person and another: When one has caused harm to others, whether by stealing from them, embarrassing them or anything else, then teshuva requires that restitution and reconciliation be arranged between the parties involved. The damaged party must forgive the perpetrator before Divine forgiveness is granted.
Jewish law distinguishes between two form of "sins" or transgressions. Bein Adam Lamakom (between human beings and God) and Bein Adam Lechavoro (between one human being and another). Repentance requires several steps as discussed by Maimonides. Teshuva is actually a process of self-evaluation and self-improvement. The Rambam enumerates four primary steps to the teshuva process:
1. Recognize and discontinue the improper action.
2. Verbally confess the action, thus giving the action a concrete form in your own mind.
3. Regret the action. Evaluate the negative impact this action may have had on yourself or on others.
4. Determine never to repeat the action. Picture a better way to handle it. There are two different types of transgressions: those between a person and God and those between one person and another.
Teshuva for a sin between a person and God: When one has transgressed a mitzvah that does not affect another person, the teshuva is purely between the person and God; and the four steps listed above are all that are necessary for the repentance process.
Teshuva for a sin between one person and another: When one has caused harm to others, whether by stealing from them, embarrassing them or anything else, then teshuva requires that restitution and reconciliation be arranged between the parties involved. The damaged party must forgive the perpetrator before Divine forgiveness is granted.
תָּנוּ רַבָּנַן: בִּזְמַן שֶׁיִּשְׂרָאֵל שְׁרוּיִין בְּצַעַר וּפֵירַשׁ אֶחָד מֵהֶן, בָּאִין שְׁנֵי מַלְאֲכֵי הַשָּׁרֵת שֶׁמְּלַוִּין לוֹ לָאָדָם, וּמַנִּיחִין לוֹ יְדֵיהֶן עַל רֹאשׁוֹ, וְאוֹמְרִים: פְּלוֹנִי זֶה שֶׁפֵּירַשׁ מִן הַצִּבּוּר אַל יִרְאֶה בְּנֶחָמַת צִבּוּר. תַּנְיָא אִידַּךְ: בִּזְמַן שֶׁהַצִּבּוּר שָׁרוּי בְּצַעַר, אַל יֹאמַר אָדָם: אֵלֵךְ לְבֵיתִי, וְאוֹכַל וְאֶשְׁתֶּה, וְשָׁלוֹם עָלַיִךְ נַפְשִׁי.
Likewise, the Sages taught in a baraita: When the Jewish people is immersed in distress, and one of them separates himself from the community and does not share their suffering, the two ministering angels who accompany a person come and place their hands on his head, as though he was an offering, and say: This man, so-and-so, who has separated himself from the community, let him not see the consolation of the community. A similar idea is taught in another baraita: When the community is immersed in suffering, a person may not say: I will go to my home and I will eat and drink, and peace be upon you, my soul.