Election Day in the U.S. is coming. How will being Jewish shape your choice whether to vote?
This November, Americans will elect a new 435-member House of Representatives, a third of the Senate, 36 governors and 6,057 lawmakers comprising 82% of all state legislators. Like paying taxes, serving on juries and registering for the draft, voting is a civic calling critical to any democracy. Unlike other civic callings, however, voting is optional. Whatever the stakes, no law compels Americans to vote. In some elections, only a minority of eligible voters cast ballots – challenging democracy’s core ideal that “majority rules.”
In the “land of the free,” U.S. citizens have a right not to vote. Society advances by collective action that democratically accountable governments makes possible, but American law and society limit government’s power against potential intrusions on personal liberty. A law like Australia’s, which fines citizens who don’t vote, probably wouldn’t wash in the U.S.
While not compelled by civil law, Jewish Americans tend to vote in large numbers – and the political world knows it. In areas with strong Jewish presence, the “Jewish vote” is carefully tracked, highly prized and overtly courted. Groups like AIPAC and J-Street exist to influence Jewish votes and harness Jewish political power. So-called “Jewish issues” (often including Israel, Mideast policy and social programs) rise high on campaign platforms. In New York’s 2014 gubernatorial primary, Gov. Andrew Cuomo campaigned with pictures of himself at the Western Wall, while challenger Zephyr Teachout ran Yiddish campaign ads.
Most pundits and political scientists attribute high Jewish voting rates to higher income, educational attainment and commitment to social justice. Now a new reason is emerging: Orthodox rabbinic mandates to vote for specified candidates. Examples abound: in 2012, 49 rabbis issued a proclamation mandating votes for a Senate candidate opposed to same-sex marriage. In 2013, some rabbis directed followers to support a mayoral candidate adverse to same-sex marriage. Socially conservative rabbis increasingly hold that halacha (Jewish law) mandates votes for what they call “Torah values” in government. This trend is so strong that the New York Times asks, “Are Liberal Jewish Voters a Thing of the Past?”
This narrative begs key questions: does Jewish law require Jewish citizens to vote? Can rabbis tell congregants whom to vote for? What issues should shape the “Jewish vote”?
These questions aren’t new. After the 1948 founding of the modern State of Israel, some Israeli Jews asked if they should vote in elections for the new government. The Lubavitcher Rebbe answered (in Hebrew) that eligible voters must vote to install the most religious parties electable to office. The religious vote was so vital that rabbis told voters to sell their tefillin (ritual phylacteries) for money to reach the polls and cast ballots. At least one rabbi wouldn’t receive congregants on election day until they voted. Apparently, to rabbis it was obvious that Jews must vote.
These rabbis’ approach, however, is circular: it assumes rather than justify a duty to vote. It also fixates on the (ir)religious character of candidates and policies, not the act of voting. Worse, their approach is impossibly subjective and ripe for abuse. An rabbi opposing same-sex marriage (calling it “sacrilege”), and another opposing military intervention (calling it “murder”), each can wield rabbinic authority as a political bludgeon under the guise of “Torah values” on opposing ends of the electoral spectrum. As Joseph Soloveitchik (1908-1993) wrote, rabbis no longer can “be relied on to direct the people in ever-changing political issues: only a political system can [do that].” Thus, Soloveitchik held, Jews mustn’t inject religious dogma into the “shared public square” they cohabit with others.
Were Soloveitchik a constitutional scholar, he might have used the phrase “separation of shul and state” in telling rabbis that they have no authority to mandate voting preferences. His point, however, is clear: rabbis must stay out of the voting booth. That said, I believe that Jewish citizens must vote as a matter of Jewish law. Here’s why.
First, government is important. As in ancient days, we “pray for government’s welfare, for without fear of it [we] would swallow each other alive” (M. Avot 3:2). The duty to create and support government is one of the few duties that Jewish law recognizes for all, Jew and non-Jew alike (B.T. Sanhedrin 56a). To Maimonides (1135-1204), the purpose is to ensure public order (Mishneh Torah, Melachim 9:14); to Nachmanides (1194-1270), the purpose extends to include all social welfare (comm. B.T. Avodah Zara 4a). Public safety, health, social equity, the rule of law – the very fabric of modern life in an interdependent world –today require wise, effective and democratically accountable government as never before.
Second, Jewish tradition views government as a human partnership with God. Where Torah predicts that Israelites would want civil rulers instead of priests and prophets, Moses told the people: “[B]e sure to place over yourselves the king that God elects for you” (Deut. 17:14-15). The canon records that God chose the first king, Saul (1 Sam. 9:16-17). The second king, David, was chosen by God but confirmed by “all of Israel’s elders” (2 Sam. 5:3). The third king, his son Solomon, ruled in David’s bloodline but “all the people” together ratified his accession (1 Kings 1:39). Given this democratic shift, Talmud opined that not even God could select rulers without consulting the people (B.T. Berachot 55a). By medieval days, when Jews elected tax collectors to remit Jewish taxes to Christian realms, Moses Isserles (1520-1572) held that all taxpayers were to assemble and vote “for the sake of heaven” (Shulchan Aruch, Choshen Mishpat 163:1). Declining to vote means ignoring Torah’s notion of human partnership in the “heavenly” work of government. On the other hand, the Chatam Sofer (1762-1839) held that taxpayers who didn’t vote faced no compulsion: their only penalty was to forfeit rights to shape election outcomes.
What the Chatam Sofer didn’t seem to understand is the third and most important reason Jews must vote: Jews value collective action so highly that the public interest can compel individual behavior. The Chatam Sofer didn’t understand the political notion of a social compact: by choosing to live somewhere as citizens, we bind ourselves to contract with that society. As Shlomo ben Meiri (1080-1174, “Rashbam”) held, this social compact obliges Jews to honor the realm’s civil laws in exchange for the realm’s benefits and protection (comm. B.T. Bava Batra 54b). Jewish choice of residency also triggers a duty to help provide the benefits of society, lest anyone’s non-participation cause what economists call free riding. (If anyone could take a public good without giving, then all would have the same incentive – and the public good itself could disappear.) For this reason, Jews must not only pay for public benefits they receive (B.T. Bava Batra 8a) but also directly help as needed to serve the public (B.T. Bava Metzia 108a).
While Talmud’s day the main concerns for collective action were flood control, public transportation, civil defense and public health, in our day these concerns depend mainly on government. It is via government that Jews fulfill their civic duty to communities where they maintain residence and citizenship – not only by paying taxes, but also through public service and especially by voting.The implications are profound. Most pundits and rabbis describe the so-called “Jewish vote” in terms of Israel and Mideast policy, but the real “Jewish issue” is government’s effectiveness to perform its public duties. Understood properly, government’s whole agenda – public health and safety, social policy, criminal justice, environmental protection and more – is a “Jewish issue.” All are necessary concerns of Jewish voters as Jewish voters. That is the Jewish commitment to our nation, tradition and values – whatever our personal politics and partisanship may be.
Judaism’s wisdom tradition teaches that “You do not need to finish the work, but you are not free to desist from it” (M. Avot 2:16). Maybe no single election will fix the nation’s fate, but every election is important – and Judaism’s value of collective action mandates Jews to pitch in. If you’re a citizen, you are not free to stay home on Election Day. You are not free to free-ride on the votes of others. Get to the polls. Vote.
This post summarizes a rabbinic teshuvah (halachic dissertation) I wrote in partial fulfillment of requirements for rabbinic ordination from ALEPH: Alliance for Jewish Renewal. This post is dedicated to Rabbi Daniel Siegel, my dissertation advisor and co-author of Integral Halacha with Rabbi Zalman Schachter-Shalomi zt”l (1924-2014).
Earlier this month in The New York Times, Reza Aslan continued an ongoing argument against Bill Maher’s blanket condemnation of Islam, and also criticized those who insist that Muslim extremists are simply practicing Islam wrong. His op-ed says we need to recognize the complexity of any religion’s relationship with the good or bad behavior of its adherents.
He then goes a step further, saying, “It is a fallacy to believe that people of faith derive their values primarily from their Scriptures. The opposite is true. People of faith insert their values into their Scriptures, reading them through the lens of their own cultural, ethnic, nationalistic and even political perspectives.”
When I lead Torah study weekly at Temple Beth Emeth in Brooklyn, NY, I teach that our Torah remains vital and relevant because we bring our own experiences and ideas to it, combining the text with our lives to find new ways to think about both. While I think Aslan might be overstating his case a bit, it is quite true that interpretations of our sacred texts evolve with the times, as do our religious practice and our sense of which passages speak most to us, based on the perspectives we bring to the text. It has always been so.
At our Torah study, then, more than once, this question has arisen: How do we know that we’re not using the Torah, or the Bible, to just tell us what we want to hear? To put a finer point on it, how do we know that we’re not using the Torah simply to justify our own bad behavior?
It’s a tough question. One classic example of the Bible being used to support injustice is when pre-Civil War slaveholders used it to justify slavery. Today we find slavery abhorrent (though it continues to exist), and recognize that it is wrong even though the Christian and Jewish Bibles, as well as the Quran, are uncritical of it. A different, current example is the use of the Bible, usually Leviticus 18:22, to condemn homosexuality. I and many others believe this is using the Bible to support injustice. (A fascinating alternate interpretation of that verse is in the article “Pit`hu Li Sha`arei Tzedeq” by Rabbi David Greenstein.)
In Pirkei Avot, we read that Ben Bag-Bag said of the Torah, “Turn it and turn it again, for everything is in it.” That means we can find everything in there—good and evil, and justification for both.
So how do we know that we aren’t supporting injustice when we use the Torah to help us make choices? My answer is that we might not always be able to be sure, but we have to do the best we can. Here’s how to do that: Study the Torah, study the Bible, study whatever your sacred scriptures are, and study them some more. Do it with other people. Study what people before us have thought about it. Bring your own best sense of right and wrong. Pay attention to when you’re supporting something that causes harm to people—that’s a sign of injustice. Wrestle with the text and argue about it, and listen to what others think. Don’t expect black and white answers, and don’t settle for them. Don’t be so sure you’re right. Expect it to be hard.
And have faith. Faith in ourselves, in our study companions, and in our scriptures, faith that we’ll find a way for ourselves, and that we can bring more good into the world.
Every year, I do my best to engage with the process of teshuvah (repentance) during the High Holidays. A few weeks ago, I made resolutions, asked for and received forgiveness, cast away my sins, felt spiritually renewed…and then the craziness of the year began, as it does each year: right now, my partner and I are settling into our new apartment and unpacking boxes. I am starting new jobs while getting acquainted with a new city. Despite my best intentions, I’ve lost sight of the higher self with whom I am trying to align. Like many of us, I am overwhelmed with the business of life at this time of year.
At the end of this week, we enter the month of Marcheshvan, most notable for its lack of holidays. And last week, at the end of Sukkot, Jewish communities around the world began to add the words to the Amidah that we will say until Passover: mashiv ha’ruach u’morid ha’gashem (“the One who causes the winds to blow and the rains to fall”).
Why do we say this as we enter Marcheshvan?
According to the 12th century commentator, Rashi (in his comment on Lev 25:21) the ancient Israelites would “sow…in Marcheshvan, and reap in Nisan.” Planting seeds at this time could be precarious: Marcheshvan’s ancient name, Bul, suggests it was capable of bringing both floods, and raindrops (from Mar-). The story of Noah’s flood that we read this week expresses our anxiety that the small and fragile seeds we plant, whether physical or spiritual, will be washed away by disaster. In our own lives, the intentions we sow need a special kind of nourishment.
A Hasidic teaching from the Alter Rebbe explains that water, the essential ingredient for life, is an expression of Divine love. Rain is life-giving, and the slow downpour of water sustains the world – whereas a flood of water overwhelms us and is destructive. After the holiday season and the intimate moments with God it hopefully brought, we ready ourselves for the long period until Hannukah by praying that God hold back the flood, showering us instead with the divine “rain” we need in order to continue to nourish the seeds of the highest intentions that we sowed during the High Holidays.
As we emerge from the aseret y’mei ha’t’shuvah (“the 10 days of repentance”), we pray for the capacity to integrate the insights we received during this time into the everyday. During the onslaught of the ordinary, it is all too easy to succumb to old habits. But as we enter Marcheshvan we are invited to consider how to more mindfully re-enter the day-to-day business of our own lives. This month gives us the space we need to bring the resolutions we made during the “high” of these holidays into our everyday functioning. And during this time, along with our ancestors, we ask for the blessing of steady rains to nourish the seeds we have planted.
Whether it is recommitting to a regular spiritual practice, to deepening our learning, or to nourishing our creativity, only we know what nourishment and love will help the seeds of our intentions break open and take root in the ground of our daily lives. Through careful tending, when the time arrives to stop praying for rain at the beginning of Passover, we will be able to reap the fruits of our labor and truly taste our freedom.
“Why do bad things happen to good people” is the most fundamental question of theology. Just about everyone has given it some thought in his lifetime. It’s a simple question, and its outlines are more or less like this: If God is indeed omniscient (all-knowing) and omnipotent (all-powerful), and if He is just and righteous as well, why does He permit upright and honest individuals to suffer. It would seem to be a contradiction in terms, and this apparent contradiction has brought many to the brink of despair … and beyond.
The issue actually presents itself at the very outset of the Torah, which we are just beginning to read anew this Shabbat. We are told that two sons are born to Adam and Eve. One of them, whose name is Abel, is presented as a fine, God-fearing man, while God is extremely displeased with his brother Cain and as a result the latter becomes angry and sullen. To make a long story short, Cain ends up killing his brother with no apparent provocation.
Why did God let him do it? The Torah says explicitly that God knew something malevolent was brewing. Immediately before the murder, God says to Cain “sin crouches at the door.” So God is right there at the scene of the crime, and he is totally aware of what is going on. Yet He deliberately refrains from stepping in to prevent the homicide from taking place!
Let’s backtrack for a moment. Put aside the question of why. The fact is that God did not save Abel from his brother’s onslaught. The Torah is telling us straight out that God does not see His role as one of intervening to prevent crime or to protect the righteous. If we use the argument of “why do bad things happen to good people” as a basis to challenge religious faith, we are seriously mistaken, for it turns out that “bad things happen to good people” is actually a fundamental of biblical religion! To put it differently, this tragic story of fratricide is right here at the beginning of the Torah to nip in the bud any potential misunderstanding: God is right here, but He is not here to stop us from harming each other.
And why not? – Well, right after God says to Cain that “sin crouches at the door,” He adds that “it endeavors to gain mastery over you, but you may yet overcome it.” There is a mighty struggle going on with us, and apparently, allowing this struggle to run its course is more important to God than ensuring that human events always turn out justly. This struggle is the source of evil – when we fail to overcome temptation – it is also the very source of all good. It is of the very essence of the meaning of being human. God created us to grapple with the evil inclination and to choose good, and that entails the possibility of us choosing evil. We are given free will to make bad decisions, and it is exactly that option that makes good decisions good. If God were to prevent all evil – thereby stymieing free will – good would lose all meaning. Life would be emptied of its primary significance.
God has created an unredeemed world, and it is for us to redeem. He has put within us an imperfect character and it is for us to perfect. God will not do it for us. That would fly in the face of the entire Divine plan. It is man’s job.
So when bad things happen to good people, don’t ask “where was God?” God was most certainly there. The question to be asked is rather, “where was man?” God was there, providing us with the opportunity to better ourselves through choosing good. It was one of us who dropped the ball.
Just before Sukkot began, news came out of a prominent Conservative rabbi who came out to his congregation as gay. His dignified letter to his community spread far beyond: to the wider Jewish community, and even to the mainstream press. The responses varied—some musing on the historicity of such announcements, some dwelling on the difficulty and complexity of his situation—and a few very ugly attacks (I decided not to link to any of them—they can be found if you wish to search for them).
This past week, with the advent of Sukkot, we turn away from dwelling solely on what we have done wrong, and hope that our amends have been accepted. Although we won’t know until Hoshana Rabbah (at the end of Sukkot) whether our apologies have been accepted, we still sit in joy in our sukkot. We invite in the ushpizin—the kabbalistic archetypes of Jewish values of chesed (loving kindness), gevurah (power), tiferet (beauty), nezah (endurance), hod (glory), yesod (foundation), and malchut (majesty), symbolized by various Jewish ancestors who embodied those traits.
The very first of those—Abraham and Sarah—represent chesed, and we are reminded of the midrash of their tent, which stood open on four sides, so that all would feel welcome. We think of the midrash about the four minim—the myrtle, the willow, the palm and the etrog (citron), which we bind and hold together on sukkot because every part of the Jewish community is necessary for any of us to achieve redemption.
We still have not fully achieved that divine trait of chesed in the Jewish community. We have not yet fully been able to welcome all—our tent is not yet open on four sides – but we are getting there, slowly. This past year has seen a seismic shift in American attitudes -and laws- towards marriage equality, and the Jewish community has been a part of that. It’s a small step towards a more comprehensive need to accept one another, not just in marriage, but that there should be no one who fears for their job if they come out—regardless of what profession they are in; no one should fear to be who they are, ever.
The responses that we have seen last week show how far we have to go, and how much work is yet to do, but there is also hope. We are rolling up our sleeves to roll up the sides of our tent. We sit in our fragile huts , looking up at the stars.
I recently had the privilege of serving on a Beit Din (Rabbinic Court) for an individual who was converting to Judaism. It was, as I have found all prior instances, a powerful and deeply moving experience. Listening to this individual explain his Jewish journey and the reasons he wanted to convert nearly moved me to tears. His story affirmed, for me, all the spiritual and social good Judaism can provide at its best. As his face beamed with pride as he emerged from the mikveh, I knew that he had made a decision that would bring him immense meaning and joy.
But there was one aspect of my conversation with the individual that troubled me. Part of the Beit Din process involves asking the conversion candidate a variety of questions, both about his past and his present. While he answered most questions capably and with passion, there was one question I asked him for which he lacked much of an answer: “who is God to you?” I was curious to learn more about his theology and wanted to know what metaphor of God he most resonated with. Not only was he unable to verbalize anything concrete, but he also seemed to suggest that this hadn’t been a point of emphasis in his conversion course. I am both not surprised and deeply disappointed.
The Jewish community has just emerged from our annual crash course in theology. It is impossible to read the High Holy Days Mahzor and not think about God. The primary metaphor of Rosh Hashanah is of God as sovereign sitting in judgment over our deeds from the past year, while the primary metaphor of Yom Kippur is of us asking God to exercise mercy and restraint in judging us. Perhaps the fundamental challenge I face in leading High Holy Days services is both offering the metaphor of God in judgment, for those with whom it resonates, and critiquing that metaphor, for those with whom it is deeply alienating. (Full disclosure: as a process theologian, I reject both metaphors and prefer a partnership model.) I spend a good deal of my English speaking roles during the service explaining the liturgy and offering alternative ways to understand the liturgy that speak to different views of God.
But regardless of which approach of God one embraces, I think it is fundamental that one embrace (even temporarily) a view. To ignore theology, on the High Holy Days, dilutes (though does not eliminate) the efficacy of our experience. If God is irrelevant, then the only reasons to come to services on the High Holy Days are: 1) cultural/social (“because that’s what Jews do on the High Holy Days”) or 2) purely personal (i.e. a self-improvement contemplative practice). oth of these goals are worthwhile in and of themselves, but the process is incomplete without God. That’s why I am saddened when I read posts that take God out of the High Holy Days, and why I cannot be a Rabbi In Favor Of Atheism. Grappling with God (along with Torah and Israel) is an essential component of what makes us Jews; we cannot abdicate this struggle. To be clear, there is no single approach to understanding God that I am advocating; only that one commit oneself to having a view about who or what God is to them and letting that view inform the way he or she engages with the world around us.
So I challenged the conversion candidate to keep thinking about God. I gave him a few different metaphors for God to consider and urged him to keep thinking about it, to keep struggling with trying to articulate who or what God is for him. I advised him that this journey never really ends, and that he might find himself holding radically different views as his life circumstances change. And I encouraged him that the struggle is worth it and will add richness and depth to his new Jewish identity.
I wasn’t at The People’s Climate March in New York on Sunday. I wanted to be, but I was, instead, writing a sermon for the holidays about… you guessed it…. the woeful state of the environment.
And thinking… about the Garden of Eden, when Adam and Eve took things into their own hands— literally and figuratively. And the more I ponder it, the less I think the story has anything much to do with fruit (yes, I know it wasn’t an apple), or a serpent, or temptation, or Adam’s and Eve’s innocence of foolishness. Nor the idea that they wanted to be god-like. Quite the contrary.
I think it’s about their deciding that they were just fine without listening to or being grateful to God, thank you very much. They asserted their independence—but not because they had to evolve emotionally so we wouldn’t be stuck forever in the garden (to me, a pretty scary thought, since I tend to picture the glassy-eyed beings from H. G. Well’s The Time Machine). But because they decided that they knew better. So they were unceremoniously booted out of paradise, and ever since, we have been abusing the bounty and blessings of what once was perfectly balanced creation. So yes, perhaps the sins of the fathers are passed down to the thousandth generation.
We have gloried (in pride? or in shame?) in our efforts to make the most of the consequences of the expulsion. We thrill at the results of our labors (which were, as you will recall, punishment for the sin in the Garden).
Now, as the unhappy fruits of our self-serving labors are ripening fast, the stakes are higher than ever. And we, as a nation, like Adam and Eve, when they were found out… are hiding and making excuses. And we turn our faces away from all who suffer because of our behavior. Not just the endangered wild plants and animals—but all life all over the world—and for all who are yet to be born.
And all because we, the created, have decided that we know better than our Creator.
We’re choking on that “apple” still.
And now, on Rosh Hashanah, which our sages tell us is the day of the creation of humankind, what do we say again and again? “Hashiveinu Adonai, elecha, v’nashuvah, chadesh yameinu k’kedem” —“Return us to you, Adonai, and we will return, renew our days as in days of old.”
Perhaps this year—and maybe always—we can read his verse as a call to return to the essential teaching of the Garden. To remember that we need to regain humility and stand in awe of our Creator and all creation. That everything we have is a blessing and a gift and that we are obligated to care for and sustain it. In this way, as partners with our Creator, we can renew all creation as in days of old—for ourselves and all living things—l’olam va’ed—for all time.
As we cross from 5774 to 5775, the Akeida (the Binding of Isaac, which is traditionally read on Rosh Hashanah) tells us to look both ways so we can perceive the fullness of our reality.
As he looked up, Abraham saw the place from afar (Genesis 22:4)—three days before, God commanded Abraham to offer his son as a burnt offering on a mountain. Even though he is still far away, the moment Abraham sees the mountain he begins to anticipate his grief. He doesn’t raise his eyes again for a long time.
We all know what this feels like. This past summer, many of us stopped looking up as well. We “saw from afar” news of rockets falling on Israel and on Gaza, the murder of another black child—this time in Ferguson—the Ebola outbreak in Nigeria, Robin Williams’ suicide, and the spreading threat of ISIS. We were flooded with images of beheadings, pleas from helpless parents for the release of their captive children.
And to avoid the pain, we learned to look down. And in looking down, we missed everything else.
Did you hear – just this month – about teachers at an elementary school in Cudahy California, who got together to donate 154 sick days to a Carol Clark, a sixth grade teacher who was diagnosed with breast cancer? Or about the zoo in Victoria that released five endangered species, including Tasmanian devils, back into the wild after their populations grew back to a healthy size? Or about the UN report that the ozone layer is recovering?
As Abraham looked up, he saw a ram (Genesis 22:13)—in Rashi’s commentary on the Akeidah, he quotes a midrash that the ayil, the ram, is one of the ten things in existence before the creation of the world. According to this midrash, the ram was always there and Abraham just never saw it. With his eyes cast to the ground, Abraham has forgotten something central about the very nature of the world around him.
And with his gaze lowered, Abraham nearly kills his son Isaac (and some say, the news of what Abraham has gone off to do actually kills Sarah). In the moment he raises the knife above his head, Abraham has come to imagine that nothing else is possible. But when he lifts his eyes, he sees a new possibility, a new way of being in the world.
Like Abraham, we learn to expect disappointment and loss, rather than to notice the unexpected wonders that surround us. In order to protect ourselves, we learn to lower our gaze. We get into the habit of looking down at the brokenness and shadows in our world, jobs and relationships. And like Abraham, we cannot perceive reality until we start to look up and see that something else is possible. The Akeida comes to us this year to teach us to look both ways before crossing.
How do we do this?
Before bed each night, my partner and I share with each other five things that we are grateful for. Some people keep a gratitude journal. There’s even a Facebook meme going around of sharing what you’re grateful for, and tagging other people to do the same. There are so many ways to strengthen our instinct to look up, and get better at noticing what is going right.
On Rosh Hashanah, we celebrate yom harat ha’olam, the birth and renewal of our world. As we cross into 5775, we aren’t merely surviving anymore. We aren’t just trying to hold back the knife, or protect ourselves from what is going wrong. We can and must work on flourishing—lifting our eyes to find a saving ram, connecting to the nourishment of our food, feeling the love of an old friend.
Before you cross into the new year, take on a practice that will help you break the habit of just looking down, and help you to look up and see what is good in this world.
Nine months ago I opened the front door of my apartment in Alon Shvut and took a 20-minute walk that began to change my life. My wife asked me to reconsider—it might be dangerous, she said—but I went anyway. My heart beat just a little bit faster than usual as I walked through the Arab fields and vineyards that surround my home in the Judean Hills.
Just a few days earlier I had sat in my living room with a Protestant pastor from the US who had come to the Holy Land in order to meet Palestinians, meet Israeli settlers, and then introduce them to each other. He listened to my story of biblical Zionism and of passionate connection to the rebuilding of Jewish life in the biblical heartland. He heard of my identification with our forefather Abraham, with Isaac and Jacob and with the whole panorama of Jewish history—and then he invited me to a little gathering on a Palestinian farm plot at where Palestinians and Israeli settlers might be able to begin to get to know each other.
Never before had I met a Palestinian as an equal, never before had I socialized with one or broken bread with one. I knew nothing about them. We live so close to each other, and yet we are so far apart.
For us the Palestinians are the consummate other. The other that you ignore, that you never see. The other that you would never give a ride to, the other that you would never invite into your home. The other from whom you are completely distant, the other of whom you are thoroughly suspicious.
For 3 hours or more I chatted with them and ate with them. I looked into their faces from up close, and saw—despite my prejudices—human faces. And I heard stories that were so different from my stories, stories that created strange unfamiliar narratives from the same building blocks as my own narrative, but which I could not reject out of hand. The stories I heard—of deep connection to the land, of exile, of suffering, of humiliation, of loved one lost in the conflict—were authentic and they were real. Never before had I heard such stories. And they affected me deeply.
One Palestinian man—who turned out to be a very close neighbor, except that a very high chain link fence separates between our homes—told me of the fear evoked in the hearts of his children when they saw a settler with a big kipa and long beard like mine. I didn’t get it, until he explained that the kipa and beard were often accompanied by a rifle. And then I began to understand. I blurted out to him, “You say that you are afraid of us? No, we are afraid of you!”
As it began to get dark and there were about 25 or 30 of us left, we sat around in a circle and heard the life story of Ali Abu Awwad, former militant turned nonviolent peace activist. He spoke of nocturnal raids by the Israeli military, of rights denied, of prison. And I knew it was true. I had suppressed my memories of participating in those raids and guarding those prisoners decades ago as a young soldier—and it all came back to me, flooding my consciousness.
Ali’s reality made its way into my heart … and I will never be the same. His truth has not made mine any less true, rather it has shown my truth to be only part of the complex web of the reality in which we live. My life has become so much more complicated as I hold within my consciousness two conflicting truths that are both valid. Loose ends are dangling within me. I have become much more fragmented yet much more whole. As I embrace more and more partial truths, my horizons expand in the direction of the Infinite One, within Whom all truths find their proper place.
These days leading up to Rosh Hashanah are days of teshuva—soul searching and penitence. May my teshuva this year—the most intense and the most paradigm-shattering I have ever experienced—be acceptable before God.
Postscript – The events described above gave birth to Roots/Shorashim/Judur – The Israeli Palestinian Initiative for Grassroots Understanding, Nonviolence and Transformation. For more information, go to www.friendsofroots.net
I always forget, in between trips, how stunningly beautiful Israel is. When I return, it is like opening a favorite book, one which I’ve read many times, but always return to, looking for my favorite characters, the details of the scenery, the magical, incredible, plot that is its history, the opportunity to feel the Divine in a place, and see it, face-to-face.
As I write this, I am flying home from Israel, and I can’t help but reflect on how this trip has been different for me than previous time spent here. This time, I was here to help staff the Americans for Peace Now study tour. I had offered to my friend and chevruta (study partner), who had made aliyah some years ago, to accompany us on the day that we went to Hebron – you can see what he wrote here. His words reflect those of many people who accompanied us: it is a powerful, and powerfully disturbing, part of our trip.
As one walks down the eerily deserted Shuhada street, formerly a central artery of the city and a road on which only Jews are now permitted for nearly all its length, one sees hundreds of shuttered shops, homes belonging to Palestinians that they cannot enter except by hopping from rooftops, soldiers protecting the 700 settlers in the midst of a city of 250,000 Palestinians. Perhaps the lingering power of the day comes from the opportunity to meet with Bayit Yehudi’s MK Orit Struck, whose defense of this arrangement seems strangely out of tune for a religious person. Her political goals of continuing to annex Palestinian land, her disinterest in the difficulties and pain that this causes Palestinians, and her long-term hope for a religious government are difficult to reconcile with the Judaism that I love for its attendance to justice. Perhaps it is the realization that Hebron is not the only place that this happens: it is simply the place where –if one chooses to go and see it, which most would rather not, and do not – it is the most visible, it is the most shocking.
In last week’s Torah portion, Ki Tavo, we read (Dvarim 27: 17), “Cursed be he who moves his neighbor’s boundary.”
Although this oath (which appears as a mitzvah -commandment- first, not long ago in chapter 19), usually referred to as Hasagat gvul, was expanded by the rabbis to refer to any kind of economic competition, its simple meaning of stealing land by stealthily rearranging the way the borders of the land are marked, as Rashi points out, not one sin, but two. It is, first, a way that the powerful exploit those with less power who cannot defend themselves, but it is also a sneaky sort of sin, something one does “under cover of night,” while “no one is watching,” but which in reality also has to be tacitly allowed by the community in which it happens.
But it shouldn’t be this way. This week’s Torah portion reminds us (Dvarim 29:28), “The hidden things belong to God, but the revealed things apply to us and to our children forever….” Rashi comments that this means that those who do wrong in secret will be punished by God, but when the community knows about it, it is up to us to police it and we are accountable.
Whether in Tel Aviv or Haifa or Jerusalem, everywhere you look, you can see innovation and beauty and creativity. Israel is a developing society, and one which can give so much to the world. But it also suffers from a small group of extremists who are pushing the government to act in ways that are detrimental to its own health.
The opening verses of this week’s Torah portion (Dvarim 29: 9-11) states, “Today you all stand before (lifnei) God …all of Israel …to enter into a covenant with God…” The Kedushat Levi (Rabbi Levi Yitzchak of Berditchev) connects the use of the word “lifnei” (“before”) in our Torah portion to the use of the word “panim” (“face”) referring to a discussion in the Talmud (Rosh Hashana 16a) of the prayer service for Rosh Hashana, the Jewish new year, which we will celebrate in fewer than two weeks. He explains that the term “panim” refers to when we are in tune with God – that panim means we turn our faces toward right action, and in turn God turns Her face toward us – as opposed to God looking away from us when She is displeased with our actions.
Rosh Hashanah, aside from being the new year, is also a holiday of judgment: it is the day on which the nations – including Israel- come before God to be judged. So, says the Kedushat Levi, our goal for Rosh Hashanah, should be that we reestablish ourselves in a face-to-face relationship with God, to do right so that the Divine “face” will turn towards us.
I don’t know what the answer is, but it is clear that the ongoing settlement project, in Hebron and elsewhere, is one that is turns us away from God’s face. Aside from the role it plays in preventing a two-state solution, it is, indisputably, a violation of our own laws and ethics. I pray that this new year, we will find a way to create honest fences, and be good neighbors.