I can think of no more powerful meditation for Yom Hashoah 5770 than this Huffington Post piece written by Steven Gerber and Rabbi Michael Schwartz, both of Rabbis for Human Rights.
An excerpt:
It is interesting to note how two very different sets of “responses” to the Shoah are heard frequently amongst Jews here in Israel and around the world. These two different responses reflect a shared sense of urgent necessity in responding here today because of what happened there then. At the same time they demonstrate almost opposite worldviews and understandings of Israel’s purpose, and lead toward totally inverse political perspectives and often contradictory activist involvements.
One response is that, essentially, Israel must do anything it wants or needs to do in order to defend itself from hateful enemies set on perpetrating a second holocaust by destroying both the Jewish State and the Jewish People along with it.
The other response is that precisely because of our experience as Jews in the Holocaust and through our history littered with injustice and tragedy, we ourselves must make sure that Israel of all places is a nation that stringently safeguards human rights even in the most difficult of circumstances and establishes, in the words of Israel’s Declaration of Independence, a nation that “foster[s] the development of the country for the benefit of all its inhabitants; [a nation] based on freedom, justice and peace as envisaged by the prophets of Israel.”
Indeed, both the physical and spiritual security of the Jewish People and the State of Israel is best guaranteed by the strength of Israel’s democracy and the rule of just law, its commitment to human rights, and – ultimately – to the achievement of peace.
On this day in which we recall the Jewish people’s loss of human rights, let us ensure that the Jewish state embodies these rights on behalf of all its citizens.
On this day in which we remember the tragedy of our people, may we redouble our efforts on behalf of all people who dwell on earth…
Ta’anit Tzedek’s next monthly fast day is Thursday, April 15. To mark the occasion we’ll be sponsoring the second monthly phone conference of our new initiative, Resisting the Siege: Conversations with Gazans.
This month our call will spotlight the Popular Achievement Program in Gaza – a project of the American Friends Service Committee. This remarkable program works with 14-17 year old Gazan children, instilling values of civic engagement and empowerment to achieve positive social transformation and sustainable development in their communities. As you can see from the clip above, these kinds of programs demonstrate the critical importance of strengthening Palestinian civil society. Initiatives such as the Popular Achievement Program – not blockades and bombs – are the true key to security for Gazans as well as Israelis.
On our call we will be joined by Popular Achievement director Amal Sabawi and two teenage program participants, Sarah and Roba Salipi, who will discuss how they live with the daily challenges of life in Gaza.
For those of you who live in the Chicagoland area, Ta’anit Tzedek will also be sponsoring a program, “Dignity Under Siege,” an evening of interfaith reflection, conversation and action on behalf of the citizens of Gaza. Our featured speaker will be Mark Braverman, a longtime advocate for peace and justice in Israel/Palestine and author of the recently published “Fatal Embrace: Christians, Jews, and the Search for Peace in the Holy Land.”
The gathering will take place at the Evanston Galleria, 1702 Sherman Avenue, Evanston, at 7:30 pm. Check the Ta’anit Tzedek website for more info.
If you ever needed a reminder of the utter obscenity that is war, just watch this clip.
On July 2007, two American Apache helicopters fired on a group of people in the Iraqi suburb of New Baghdad, killing approximately a dozen and wounding many others, including two children. The background of most of the dead are unknown but we do know that among the dead were two Reuters news employees named Saeed Chmagh and Namir Noor-Eldeen. Following the incident, Reuters demanded an investigation; US military authorities eventually concluded that the soldiers and pilots involved acted in accordance with the law of armed conflict and their Rules of Engagement.
Wikileaks has now obtained and decrypted a video of the entire incident. After watching it there can be no doubt that the US military acted counter to its own rules – and that its “investigation” was an utter sham. According the Rules of Engagement, soldiers may only “engage the enemy” after hostile fire – but it is quite evident from the video that this firefight was clearly unprovoked. At worst some of the men walking in the streets appeared to be carrying weapons. Potentially threatening, perhaps, but not in and of itself cause to open fire without warning.
The images in this video are graphic and disturbing enough, but what I found to be most devastating were the offhand, casual, even mocking comments of the soldiers as they mowed down these individuals in the streets. They might as well have been been playing a video game – and perhaps that is just the point. Among other things, this clip provides sobering testimony to the profoundly dehumanizing effects of war. (For me one of the most sickening moments in the video occurs when you hear one soldier chortling as another drives a Bradley Fighting Vehicle over a dead body in the street.)
“Collateral damage,” of course, is the euphemistic term for the killing of innocents. Those who advocate for war consider the killing of civilians in wartime to be a regrettable but necessary part of the bargain. No doubt we will hear this justification all the more as modern militaries increasingly utilize drones and other forms of high tech military hardware. The more we turn war into a video game, the more we create an artificial distance between ourselves and the ones with whom we wage war. But rarely do we stop to consider the ripple effects of this “collateral damage:” the untold sorrow and grief it creates, the anger and hatred it unleashes in a population.
I encourage you, after watching the video, to read Israeli blogger Yaniv Reich’s piece in Hybrid States, in which he makes the unavoidable connection between this incident and Israel’s war in Gaza and the Goldstone Report:
Those ideologues who supported Israel’s onslaught against the imprisoned population in Gaza need to spend a few extra minutes watching and digesting this video. What this video shows is the massacre of about a dozen people in Iraq, and it shows how very easy it is for even the mightiest and most technologically advanced military in the world to butcher innocents. But we miss thousands of other such videos, which did not make it to Wikileaks.
The images in this video are extremely graphic and unsettling. But I think we at least owe it to ourselves to bear witness to the carnage we ourselves are enabling through our tax dollars – and our silence.
The most memorable aspect of my Pesach this year? A combination Passover – Good Friday service JRC held together with the wonderful folks at Lake Street Church of Evanston.
The whole thing was hatched somewhat by chance. A month or so ago I was having lunch with my good friend Reverend Bob Thompson of Lake St. Church (appropriately enough at Evanston’s Blind Faith Cafe) and our conversation turned to our respective upcoming rites of spring. Bob mentioned to my surprise that he hadn’t celebrated Good Friday at Lake St. in quite some time – mainly because he simply couldn’t abide by blood atonement theology – the notion that God would somehow require the bloodshed of one man to atone for all of the sins of the rest of the world.
For my part, I mentioned that Good Friday had not generally been so “good” to the Jews throughout history, since this was invariably the time in which the worst pogroms were perpetrated against European Jewish communities. As a result, for much of Jewish history Passover was a secret ritual: observed in fear and in private. Given our complicated mutual history, we both agreed that it would be enormously powerful to celebrate Passover and Good Friday together in a spirit of healing and hope.
So that is exactly what we did this last Friday. While Bob and I weren’t at all sure if this service would fly, it actually suceeded beyond our highest expectations. Hundreds of JRC and Lake St. members filled the sanctuary at Lake St. church. Together we celebrated with a service that mixed Hebrew and English, Jewish songs, Christian hymns and prayers for healing. We ended with a rousing “Down By The Riverside.” Afterwards, countless participants – both Jewish and Christian – told us that the service was an immensely moving and healing experience for them.
During the service, Bob and I had a conversation in which we both mused about what our respective holidays might look like if we recast them in the spirit of healing and hope. Bob began by saying the first thing Christians needed to do when celebrating Good Friday was to apologize to the Jewish community for the legacy of Christian anti-Semitism. He then went on to explore how Christians might recast the meaning of the crucifixion itself. Here’s what he had to say:
Every Good Friday well meaning folk gather to listen to priests and ministers talk about how Jesus was crucified, the “lamb of God,” to take away the sins of the world. In other words, Jesus died a sacrificial death to satisfy the God who demands retribution – the God who requires the shedding of blood for the forgiveness of sins.
Thankfully these days there’s an emergent form of Christianity – one that does not buy this “blood atonement theory” – and it is a theory. Today, more and more Christians are saying they do not believe that God requires the shedding of blood… The point is, violence is not a solution – it’s always a problem. We have to get to see that violence never purifies – it always defiles. In every form it is defiling.
That’s why if Jesus was standing here today, I believe he’d say, “don’t call me the lamb of God who takes away the sins of the world.” He might say rather something more like “I am a window to divinity and a mirror of humanity. What I came to do is to show you what it means to be open to the Divine and to reflect the best of who we are as human beings. And everybody can reflect this and be this window if only we have the spiritual vision to see clearly enough.”
In other words, Jesus, I believe, would not say that he suffered to keep us from suffering – he suffered because to be human is to suffer. Jesus hangs there because life is always hanging in the balance for all of us all of the time.
I was so taken by his willingness to take on the violence inherent in the crucifixion image – and I responded in kind with my remarks:
There’s no getting around it: to observe the Seder, you need to tell a story of oppression and violence. And you cannot get to what is for Christians resurrection and what is for Jews the Exodus from Egypt without going through that moment of violence…
I will also say I share with you, Bob, completely, that I do not view violence in any way as redemptive. I reject that categorically. I think we all have to. But we still have to struggle with the way violence affects us and what it does to us and what it does to our souls. We can’t ignore it. Even if we disavow it, we can’t ignore it.
As a Jew… I fear the violence that is embodied by the Seder and that has been waged against the Jewish people for centuries will turn us into a bitter people. That it will only cause us to have a sense of entitlement which means we use our pain as a weapon against the outside world because nothing we do to anyone else can be nearly as horrible as what’s been done to us. Or it will cause us to build bigger walls between us and the rest of the world and to instill a Jewish identity that basically says nothing more than “all the world really wants us dead, and that’s what it means to be a Jew. And we have to be forever vigilant because we live in a world that hates Jews.”
And while I’m not unmindful of this history and I do think we need to retell this history because those who do not study history are condemned to repeat it…I also think we need to look seriously at what this legacy of violence and oppression does to us and what we do with it.
And for me that means bearing witness to oppression in the world. If there is any sliver of redemption in violence, it means that it can open the door to empathy – and I would suggest that this idea comes from a very deep place in Biblical tradition – in the Torah.
The commandment commanded more times than any other in the Torah is some version of “Do not oppress the stranger because you were once strangers in the land of Egypt.” To me what that says is “you don’t take your pain and use it as a weapon against the outside world. You take your pain and use it as a tool for empathy with the outside world – and to bear witness against oppression no matter where it is fomented, whether it is in our community or it’s in any community.
We cannot hold on to our pain as uniquely ours, and I want to come back to something you said earlier, Bob: “We’re all in this together. It’s not some of us – it’s all of us. And violence against one people is violence against all.”
You can read some of Bob’s thoughts about our service on a piece he’s just written for Examiner.com You can also click below to hear an audio of the entire service. (The service itself begins at the 10:00 point).
My posts on "Shalom Rav" focus primarily on Judaism and social justice, with a particular emphasis on Israel/Palestine. Please check in regularly and feel free to share your comments.
I'm the Rabbi of Jewish Reconstructionist Congregation in Evanston, IL. The opinions I share here, however, are mine alone. They don't reflect the positions of my congregation or any other organization with which I am affiliated.
I can think of no more powerful meditation for Yom Hashoah 5770 than this Huffington Post piece written by Steven Gerber and Rabbi Michael Schwartz, both of Rabbis for Human Rights.
