Today likely is going to be a rough day for liberals. Election prognosticators are predicting that Republicans will win enough Senate elections to re-take majority control of the Senate. This will give the Republican Party control of both houses of Congress for the first time since the Bush Administration.
This result will be painful to many liberals because it is based not on an ideological change in the electorate, as occurred in 1994, but on the success of Republican obstinacy and effective ineffectiveness over the past two years. This Congress is on pace to become the least effective Congress, in terms of bills passed, in U.S. history! The Republican Party has been transparent in its desire to block any Democratic domestic legislative proposals, even those that hold strong support nationally. As Senator Mitch McConnell, who is poised to become the new Majority Leader of the Senate, famously remarked in 2010, “the single most important thing we want to achieve is for President Obama to be a one-term president.” There is little effort to pass constructive, pro-active legislation. Instead, the Republican Party has been fixated on events of political theater such as the House of Representatives voting 54 times to repeal, defund, or otherwise thwart the Affordable Care Act (“Obamacare”).
It can feel dispiriting to see obstinacy and ineptitude rewarded with more power when there are so many critical issues in need of resolution. Competent governance, isolated from petty politics, would come up with a way to pass middle-of-the-road measures such as gun control laws requiring that anyone who purchases a gun first passes a background check; comprehensive immigration reform that includes a slow but transparent path to citizenship for the eleven million undocumented residents currently living in America; climate change legislation, whether via a cap and trade program or a carbon tax, to make a significant reduction in our carbon emissions; funding to update our crumbling infrastructure and our archaic electronic grid. These (and countless others) are issues that ought not be liberal or conservative issues. They are the type of progressive, moderate legislation that is necessary to keep our country safe and vibrant. And they are all pipe dreams in a Republican Congress.
So what is a despondent progressive to do today? I was thinking about this last night as I attended a lecture by the Israeli journalist Ari Shavit, author of the bestseller My Promised Land. Shavit was discussing the events of this past summer in Israel and what his vision is for Israel’s future. One thing he said, in particular, struck me. Shavit declared that Zionism is all about being active. Zionism rejects apathy and passivity. It is based on the premise of making the impossible possible. It is about dreaming the dream and then grounding that dream in reality through blood, sweat, and tears. The miracle of Israel’s creation, and its continued existence, is testament to what Zionism can achieve.
I do not mean to suggest that a midterm election is on the same par as the 2000 year struggle to reclaim the Jewish homeland. The political and theological impact of the creation of Israel is incomparable. But I do believe there are instructive lessons from Shavit’s depiction of the modern Zionist struggle that those who are in political mourning would do well to learn. First and foremost, to those who are feeling despondent,don’t give up. Don’t feel defensive about the Affordable Care Act, income inequality, or the need for enhanced environmental regulation.Don’t take this election as a repudiation of your values and aspirations. Continue to dream and hope. Come up with a vision for the society you want to create, and then go about the hard work of realizing this vision pragmatically and skillfully. After all, starting tomorrow, the battle for 2016 begins anew!
It’s Israel week on the Rabbis Without Borders blog. My colleagues Ben Greenberg and Alana Suskin discussed debates among university Hillel organizations about inviting anti-Israel speakers. Just before that, our blog featured the words of a young Canadian in Israel re-thinking his own views.
Of course, we don’t have to be registered university students to explore multiple perspectives and begin a dialogue that leads to deep rethinking. We can begin with the simplest of tools, actually: a traditional Jewish text and a commitment to asking questions.
The Siddur includes many prayers that refer to the land of Israel; here I will highlight just one. This short paragraph is found, in slightly different forms, in the prayer books of every Jewish movement, towards the end of every Amidah prayer, whether weekday, Shabbat, or holiday. The theme of the paragraph, worshiping God who dwells in Zion, was set by the year 200 C.E.; the precise wording has changed along with Jewish circumstances and philosophies. Below are two different modern versions, in English translation.
Accept the prayer of Your people Israel as lovingly as it is offered. Restore worship to Your sanctuary. May the worship of Your people Israel always be acceptable to You. May we witness Your merciful return to Zion. Praised are You, Lord who restores his Presence to Zion (Siddur Sim Shalom, 1985, Conservative movement).
Take pleasure, GRACIOUS ONE, our God, in Israel your people; lovingly accept their fervent prayer. May Israel’s worship always be acceptable to you. And may our eyes behold your homecoming, with merciful intent, to Zion. Blessed are you, THE FAITHFUL ONE, who brings your presence home to Zion (Siddur Kol Haneshamah, 1999, Reconstructionist movement).
The Conservative wording asks that worship be restored to the Temple sanctuary; the Reconstructionist version asks that worship be acceptable wherever it is offered. Modern Judaism teaches that God is everywhere, and thus people can pray everywhere. So is there or is there not something special about worship in Jerusalem?
What is your experience? Have you been moved to pray in unique or passionate ways while visiting Israel? Does thinking about Israel intensify your prayers for peace and justice? Do you believe that putting a written prayer into the Kotel sends it straight to God? One of my relatives insists that the Kotel is an idol; how would you respond to him? Do you know where the Holy of Holies is said to have been? Do you agree with the recommendation of Israel’s Chief Rabbinate to avoid the site? Do you know about recent Jewish-Muslim tensions on the Temple Mount? If you were a responsible government official, how might you mediate?
The Conservative version hopes that we may “witness” God’s “merciful return” to Zion (a historic name for Jerusalem); the Reconstructionist one asks that “our eyes may behold” God’s “homecoming, with merciful intent.” Both “witness” and “behold” refer to the same Hebrew word, v’techezena. In Biblical Hebrew, its root chazon, typically refers to a prophetic vision. Does the prayer ask that we literally see the return, or that we gain a clear vision of what a compassionate return would look like?
How would a compassionate return look? Like the vision of Ezekiel, where no foreigners would enter, and only priests of one of Aaron’s many lineages could be certified to serve? Like the vision of Isaiah, where a new line of priests, representing multicultural Judaism, would be created? Or like the vision of Zechariah, where the renewed Temple would host annual interfaith Sukkot services?
Both the Conservative and Reconstructionist versions hope for the return of God’s shechinah, which they translate as “presence.” What sort of shechinah would you like to see return? Shechinah as understood in early rabbinic literature: the presence that originally accompanied the Israelite camp in their 40 years of wilderness wandering, a presence strengthened by correct ritual and ethical behavior, that also accompanied the Jews during exile to Babylonia? Would a return of this presence require that all Jews make aliyah and turn their backs on the creative diversity of the diaspora? Would its return depend on Israeli Jews practicing mitzvot, including compassion for the strangers among them? How would such compassion respond to Palestinian proposals for a right of return?
Or would you like to see the return of the Shechinah as described in the mystical work Zohar, one of ten cosmic energies that make up the Godhead; specifically, a feminine motherly energy who feeds all creatures, and without whose embrace God is unbalanced? Would the return of this Schechinah include widespread respect for the practice of gender-egalitarian Judaism, even at the Kotel plaza?
Is your head spinning yet, or is it just beginning to clear? Read the text, consider the questions, and click on the links. Recognize the political pointers in the Siddur. Use them to help you clarify your own commitments and actions. Remember that every prayer is also a prayer for understanding.
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An abridged version of this post appears on OnSophiaStreet.