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Editorial Rosh Hashanah 5782
5781 WAS CHALLENGING.

But we got through it. In
the process, we learned how
to celebrate Shabbat and
Jewish holidays remotely or
in compliant outdoor venues;
figured out how to work
remotely and still do our jobs;
attended meetings, communal
events and celebrations on
Zoom or in carefully restricted
settings; and watched our
children struggle to learn
remotely or attend class under
difficult COVID-driven rules.

Throughout it all, we yearned
for a return to “normal.”
Around Rosh Hashanah
of last year, as the COVID-19
infection and death rates
soared yet again, there was
uncertainty about our nation’s
ability to react quickly and
comprehensively enough to
overcome the virus. A few
months later, as a national
vaccination program rolled out,
infections and COVID-related
deaths began to decline. Over
time, as the number of vacci-
nations increased — and with
it more promising virus-de-
fying numbers — plans were
formulated to remove masks,
eliminate social distancing
requirements and even allow
indoor gatherings. And we
envisioned a triumphant
return to our synagogues and
workplaces by Rosh Hashanah.

But it was not to be. The
stubborn refusal of millions
of Americans to vaccinate
— and the emergence of the
highly infectious delta variant
that took advantage of that
reluctance — shattered our
optimism and forced us to
change our plans. So once
again, as Rosh Hashanah
5782 approaches, we are
challenged. The feeling of déjà
vu — complete with all of
the uncertainties of a raging
pandemic that we cannot fully
control — is frightening.

We worry about the impact of
new restrictions on our children.

Notwithstanding the remarkable
efforts of our schools, last year’s
education programs were not
optimal. And we are concerned
about the long-term impact
of further reduced education
opportunities. On the economic front,
we have seen two conflicting
trends: The stock market
is booming, as consumer
spending is hot and business
investment is growing. At
the same time, economic
inequality is getting worse, as
the wealth gap continues to
increase, with little hope or
meaningful opportunity for
the neediest among us.

Locally, we take pride that
our synagogues and communal
institutions have continued to
work so hard to build a vibrant
Jewish community, and have
been remarkably attentive and
creative in doing so. They have
been nimble in adjusting to
new rules and realities, even as
they prepare for the holidays
and the coming new year.

As we think about the
past year, there are two other
achievements we celebrate.

First, we applaud the
extraordinary generosity of our
communities in raising chari-
table dollars to support food,
shelter and healthcare needs
caused by the pandemic, while
at the same time continuing
to support ongoing Jewish life.

The results are impressive.

Second, we marvel at the
remarkably rapid development
and distribution of COVID-19
vaccines. We have never seen
anything like it in our lifetimes.

That singular accomplishment
is emblematic of what can be
accomplished when people
work together. Let’s keep that
in mind as we prepare to face
new challenges in the coming
year. We wish all of our readers a
healthy, happy and sweet new
year. l
In Our Season of Reckoning, What to Remember When
Abuse Stories Break in Jewish Communities
BY SHEILA KATZ AND RABBI DANYA
RUTTENBERG WE ARE, ONCE AGAIN,
in a season of reckoning with
sexual abuse in the Jewish
community and in the country.

New York Gov. Andrew
Cuomo resigned after a state
attorney general investigation
found that he sexually harassed
at least 11 women, aided by
networks of complicity.

In the Jewish community,
the Reform movement, which
12 SEPTEMBER 2, 2021
represents the largest and most
diverse Jewish movement in
North America, has initiated
three separate investigations
— one each for its rabbinical
seminary, rabbinical associa-
tion and synagogue network
— to look at both allegations
of abuse and possible points
of failure in its policies and
systems. The Conservative movement
has announced new account-
ability and reporting policies
for its youth group program
and investigation into allega-
tions regarding past sexual
abuse by one of its former staff.

And just this week, a
survivor anonymously shared
a painful story about their
treatment after being raped at
Yeshiva University.

As all this unfolds, there
likely will be many revela-
tions about individuals who
committed abuse, people in
power who may have dismissed
complaints and perhaps much
more. This is likely to be a
painful, difficult time for many.

But it also has the potential to
be a critical opportunity on the
road to healing, to repair, to
make things different for next
time. In the Jewish world, we are
in the weeks leading up to our
High Holy Days, the season of
cheshbon nefesh and teshuvah;
of accounting of the soul
and repentance, of acknowl-
edging what has gone wrong
and trying to do the work of
making it right. Every season
is the season to do the work
of addressing sexual abuse
and misconduct correctly,
with integrity and care, but it
is especially resonant in this
season. We both have been involved
in this work from a myriad of
perspectives. We have worked in
JEWISH EXPONENT
assault prevention and trauma
counseling. As advocates, we
have helped advise multimil-
lion-dollar projects aimed
at transforming the Jewish
community and helped denom-
inations address systemic
change. One of us is writing
a book on institutional repen-
tance. One of us came forward
publicly naming a major philan-
thropist as an abuser.

We have seen what can
happen from many sides, and
we are all too familiar with
the common mistakes that
are made, time and again,
whenever sexual assault or
harassment are in the news.

As such, here are some
basic principles we recom-
mend following, whether
as an affected member of
the community or a curious
outsider watching from afar.

Listen and feel. First and
foremost, whether you are
speaking to or about survivors,
do not assume you know what
they should think, feel or do —
and yes, believe them.

There is no one right way
to respond to victimization,
either in action or in feeling.

And there are myriad places
that a person might be in their
potentially lifelong process
of healing and recovery —
including anger, hurt and
disinterest, or unwillingness
to talk about their or others’
experiences of sexual abuse.

Certainly all survivors have
their own journey in making
sense of their experiences, and
it is wrong to push them to
forgive or reconcile with those
who have hurt them in any way.

Unless you are asked explic-
itly for advice about a specific
situation, don’t give advice to
survivors about how to think
or feel or make sense of their
own experiences.

JEWISHEXPONENT.COM