Rabbis Without Borders
Rabbis Without Borders is a dynamic forum for exploring contemporary issues in the Jewish world and beyond. Written by rabbis of different denominations, viewpoints, and parts of the country, Rabbis Without Borders is a project of Clal – The National Jewish Center for Learning and Leadership.
Last week, my colleagues Rabbis Rebecca Sirbu and Ben Greenberg shared their opinions here about whether rabbis should talk about Israel, and each presented cogent and well-articulated reasons. I was inspired to respond, in part, by the use of “should” and “shouldn’t” in the headline. I cannot assert that other rabbis should or shouldn’t talk about Israel, but I would like to speak personally about why I don’t talk about Israel.
Israel is a topic that gets people’s blood pumping and, when emotions run high, impulsivity tends to override thoughtful and rational conversation. We sometimes allow ourselves to say things we later regret. As a rabbi who works primarily with adolescents, I strive to nurture the open-minded exploration of questions about Judaism and identity, which requires working against the competing desire to shut-down discussion of gray areas with a single, decisive “right answer.” In my experience, few deep and complicated questions have right answers. However, when teens and young adults talk about Israel, they believe there is only one right answer.
Because I’m not a full-time pulpit rabbi, on Shabbat I often sit as a “Jew in the pew” in synagogue. There I have found many adults who struggle with maintaining a balanced stance when discussing Israel. Occasionally, my colleagues seize the opportunity to express their views stridently in sermons, exhorting the congregation from their bully pulpits to see the “truth.” Later, at the Kiddush lunch, discussions quickly devolve into heated arguments in which otherwise rational and intelligent people present strongly-held opinions as facts. Having witnessed this type of polarization within a synagogue community, I can attest to the pain and alienation that a rabbi’s words can inadvertently cause. For this reason, I am especially careful when I speak about Israel and other issues that isolate listeners so that they metaphorically stop up their ears.
In addition to serving as a visiting rabbi or scholar-in-residence in congregations, I spend my summers working at a Jewish camp that employs many Israelis as counselors. Many of these staff members arrive at camp having just completed their military service in the Israeli army. Although I have acquired wisdom about numerous topics and although I am old enough to be their mother, there is nothing in my life experience that imbues me with authority to teach these young adults about Israel. I believe that it would be presumptuous of me to do so without establishing a relationship of trust and mutual respect, which would allow us to exchange stories of our diverse experiences and appreciate one another’s perspectives.
When I ascend the bima or stand at the head of a classroom to teach, I am keenly aware that I have precious little time to convey the richness of Jewish tradition and the potency of Jewish ritual to a group of strangers. Thus, I must reach deep into my heart to extract the essential teachings from my core and then reach across the vast chasm that separates speaker and listener. I look honestly for what is “my Torah” and attempt to share it. Since I cannot see what is in another human’s heart, since I cannot know what anyone else finds at their core, how can I say whether another rabbi should or shouldn’t speak about Israel? I can merely say, at any given moment, whether I should speak.
Pronounced: KID-ush, Origin: Hebrew, literally holiness, the blessing said over wine or grape juice to sanctify Shabbat and holiday.
Pronounced: shuh-BAHT or shah-BAHT, Origin: Hebrew, the Sabbath, from sundown Friday to sundown Saturday.