Cross-posted with Truthout
It is a tragic irony that the festival of Hanukkah, a Jewish holiday that commemorates an ancient uprising against an oppressive Assyrian ruler, is being observed as we hear the unbearably tragic reports coming from an uprising in modern-day Syria. Though the historical contexts of these two events are centuries apart from one another, I can’t help but ask what lessons the Hanukkah story might bring to bear on the sorrows of contemporary Syria.
Aleppo has just fallen to Syrian government forces after a brutal years-long battle with rebel groups. The carnage in Aleppo is only the latest tragedy in a war that has taken hundreds of thousands of lives and has created millions of refugees and internally displaced Syrians. The beginning of the war can be traced back to the Arab Spring of 2011, when pro-democracy protests erupted in southern Syria. Government security forces opened fire, killing several protesters. Soon there were nationwide protests demanding the President Assad’s resignation. By July 2011, hundreds of thousands were taking to the streets across the country.
As the violence escalated, the country descended into civil war. Rebel groups were formed to battle Syrian government forces for control of cities, towns and the countryside. While many committed to the fall of the Assad regime continue to view this war as a revolution against an oppressive ruler, others characterize it as a sectarian civil war between forces that serve as proxies of larger world powers — i.e., Russia and Iran on the side of the Assad regime and the US, Turkey, Saudi Arabia and Qatar in support of certain rebel forces. The crisis is further complicated by the presence of jihadi elements in various rebel groups.
So now to return to my original point: What on earth could this contemporary geopolitical crisis have to do with events that took place in the Assyrian Seleucid empire circa 168 BCE?
Some background: According the Books of the Maccabees, the uprising of the Maccabees began when Antiochus IV Epiphanes outlawed the practice of the Jewish religion in Judea, precipitating a rebellion led by Judah Maccabee, who belonged to a Jewish priestly family from the village of Modi’in. Many contemporary scholars point out that while the Hanukkah story is traditionally considered to be struggle against religious persecution, it was just as much a civil war between the fundamentalist Maccabees and the assimilated Hellenized Jews, with whom Antiochus eventually threw his support. (The Books of the Maccabees are replete with vivid descriptions of the violence committed by Judah Maccabee and his followers against the Hellenized Jewish community, including forced circumcision.)
The rabbis of the Talmud were not, to put it mildly, huge fans of Judah Maccabee and his followers and they were loath to glorify the Books of the Maccabees — secular stories of a violent war that were never actually canonized as part of the Hebrew Bible. In fact, the festival of Hanukkah is scarcely mentioned in the Talmud beyond a brief debate about how to light a menorah and a legend about a miraculous vial of oil that burned for eight days. Notably, the words of the prophet Zechariah, “Not by might and not by power, but by my spirit, says the Lord of Hosts” was chosen to be recited as the prophetic portion for the festival.
Hanukkah remained a relatively minor Jewish festival until it was resurrected by early Zionists and the founders of the state of Israel, who fancied themselves as modern-day Maccabees engaged in a military struggle for political independence. At the end of his book “The Jewish State,” Zionist founder Theodor Herzl famously wrote, “The Maccabees will rise again!” Even today, the celebration of the Maccabees as Jewish military heroes is deeply ingrained in Israeli culture.
In more recent years, however, there has been a reconsideration of the Hanukkah story by many contemporary rabbis, Jewish educators and academics. Typically referred to as “the real story of Hanukkah” some advocates of this new pedagogy assert that the Maccabees were actually a kind of “Jewish Taliban” — and that if they were around today they would not look too kindly on the practice of liberal American Jews.
The evolution of the Maccabean legacy brings to mind the age-old adage, “one person’s terrorist is another person’s freedom fighter.” While some Jewish observers do not hesitate in referring to them as “religious fanatics,” others insist they were simply “legitimate freedom fighters doing what many freedom fighters do.” In the end, there are no easy answers to this debate. At the very least, we might say that the story of Hanukkah invites us to struggle deeply and honestly with the messy nature of uprising and revolution.
Indeed, perhaps these are the central questions we are asked to confront on Hanukkah. To Zionists who glorify the Maccabees as courageous freedom fighters for national liberation we might well ask: Should not we then view the Palestinians as Maccabees as well? And to those who dismiss the Maccabees as religious extremists, we might pose the challenge: Would we deny them their resistance against an imperialist Seleucid empire that outlawed the practice of Judaism on pain of death?
I would submit that these kinds of questions are just as germane to the tragic, years-long crisis in present day Syria. On the one hand, there can be no doubt that the Assad regime, along with its Russian and Iranian allies, has committed well-documented atrocities against its civilians as it strikes back against rebel groups. However, these factions have carried out their share of indiscriminate attacks on civilians as well. There has also been fierce sectarian fighting between rebel groups themselves — most notably between Daesh and Al-Qaeda/Al-Nusra/Jabhat Fateh al-Sham.
The US, along with its Gulf state allies, continue to insist that regime change is the only acceptable outcome to these hostilities. However, as has historically been the case with US-sponsored “regime changes” in the Middle East, we know that these interventions invariably lead to more, rather than less instability. Others insist we cannot ignore the fact that this rebellion still constitutes an uprising against a brutal totalitarian dictator. Yet this resistance has become profoundly splintered — and as the US and its allies attempt to support it, they are now utterly unable to distinguish between moderate and jihadist rebel groups.
These are the questions that are resonating for me as I retell the Hanukkah story once again this year. And while I don’t pretend to have conclusive answers, I do have some thoughts I believe we would to well to consider as the crisis in Syria continues on its tragic course:
As citizens of the US, our primary responsibility is to hold our government accountable for its decisions and actions. And we must also hold it accountable for its covert and overt military meddling in Syria at least as far back as 1949 (when the CIA engineered a coup replacing the democratically elected president Shukri-al-Quwatli and replaced him with a dictator — a “convicted swindler” named Husni al-Za’im).
We must also acknowledge that the Obama administration is most certainly not insisting on regime change out of the goodness of its heart and its concern for the welfare of the Syrian people. As ever, it has much more to do with the military designs of Western empire. As journalist/reporter Gareth Porter recently pointed out:
The US decision to support Turkey, Qatar and Saudi Arabia in their ill-conceived plan to overthrow the Assad regime was primarily a function of the primordial interest of the US permanent war state in its regional alliances. The three Sunni allies control US access to the key US military bases in the region, and the Pentagon, the CIA, the State Department and the Obama White House were all concerned, above all, with protecting the existing arrangements for the US military posture in the region.
Indeed, our government’s insistence on regime change has motivated the CIA to work with odious allies to help the transfer of weapons to rebel groups about whom they had little, if any knowledge. It also led later to the Pentagon’s decision to provide formal training and arms transfers to these groups. Our meddling with Syria rebel groups has become so confused that we have actually created a situation in which CIA armed militias and Pentagon armed groups are now fighting against one another.
Those of us who are part of the Jewish community must also hold accountable the state to purports to act in our name — and in this regard, it is clear Israel is shamefully exacerbating the Syrian civil war for its own political interests. While Prime Minister Netanyahu is openly supporting Russia’s alliance with the Assad regime, his government is also aiding Al-Qaeda/Al-Nusra/Jabhat Fateh al-Sham:
Examining the al-Nusra-Israeli alliance in the region, it’s clear that the bonds between the two parties have been exceedingly close. Israel maintains a border camp for the families of Syrian fighters. Reporters have documented Israeli Defense Forces commandos entering Syrian territory to rendezvous with Syrian rebels. Others have photographed meetings between Israeli military personnel and al-Nusra commanders at the Quneitra Crossing, the ceasefire line that separates the Syrian-controlled territory and the Israeli-occupied territory in the Golan Heights.
In other words, as Americans and as Jews, our community faces a genuine reckoning over our complicity in the tragedy that is befalling Syria.
One final historical note that is particularly relevant to Hanukkah this year: For centuries and until relatively recently, Aleppo was home to one of the most notable and culturally rich Jewish communities in the world. J. Rolando Matalon, rabbi of New York’s Congregation B’nai Jeshurun — and a descendent of Allepan Jewry — recently wrote this poignant reminiscence:
I grew up in Buenos Aires amidst a community of Syrian Jews. My grandparents had left Aleppo decades earlier, but Aleppo never left them. Our lives were infused with Aleppo’s sumptuous tastes and smells, with its music, its language, its social norms, and the memory of its streets and glorious synagogues. Aleppo was to us simultaneously remote and intimately close, exotic and familiar.
One particularly celebrated aspect of Allepan Jewish history dates back to the 15th century, when the Jews of Spain were expelled following the Alhambra Decree of 1492. This exodus of Sephardic Jews initiated a migration and settlement throughout the Ottoman empire, including Syria. A significant number of exiled Jews were welcomed into Aleppo, and in gratitude they began a ritual of lighting an extra candle on Hanukkah — a ritual that Jews of Allepan/Syrian heritage observe even to this day.
This Hanukkah, I’ll be lighting an extra candle as well — in protest against those who have been exploiting the violence in Syria for their own cynical gain, in gratitude to those who have opened their homes and communities to receive the uprooted, and in memory of the present-day Syrians who have been killed in this cruel and needless war.
As I was reading the various analyses of the Brexit vote yesterday, I remembered an article I had read back in 2011 by the International Affairs scholar, Stephen M. Walt. His basic thesis was that despite all of the new global trends in 21st century, nationalism was still “the most powerful political force in the world.”
Unless we fully appreciate the power of nationalism, in short, we are going to get a lot of things wrong about the contemporary political life. It is the most powerful political force in the world, and we ignore it at our peril.
I recall being a bit irritated when I that article. Like many, I believed that the world had certainly learned its lesson from two cataclysmic world wars and that for all the problems that came with globalization, nationalism was a relic of the past.
But I’m convinced now. And at the risk of sounding too apocalyptic about it, I’m wondering if the peril we’ve ignored is now at our door.
It’s hard not to see the increasing national fervor developing all around us. Great Britain has voted to exit the European Union and other member countries are threatening to follow suit. Nationalist parties are making big gains in countries around Western Europe and Vladimir Putin has whipped a strong nationalist fervor in Russia. Many countries throughout Eastern Europe, Southeast Asia and the Far East are led by leaders who use nationalist rhetoric to win elections and promote their domestic policies.
I’ve never been a fan of nationalism. I accept that nation states are part of the social, political and economic fabric of the modern world – but I’ve long believed that the nation-statism too often fuses with tribalism – particularly during time of economic instability. This phenomenon, as we know all too well, has inevitably led the modern world to dark and destructive places.
As a Jew, I view the ultra-right nationalism that increasingly grips Israel’s political culture as the inevitable outcome of a nation that predicates its identity on one specific group of people. And as an American, I’m watching the toxic, seething national fervor unleashed by Donald Trump with genuine alarm.
In his article, Walt suggested that the US isn’t as susceptible to overt nationalism as other other countries:
Because American national identity tends to emphasize the civic dimension (based on supposedly universal principles such as individual liberty) and tends to downplay the historic and cultural elements (though they clearly exist).
Yes they clearly do exist in this country. Even if Trump loses in November – and I do believe he will – the sick nationalist fervor he has unleashed will not vanish overnight. Nor will the nations around the world that are currently increasing xenophobia, racism and fear of the other.
Now more than ever we need to stand down the sorrows of nationalism. I don’t think its too alarmist to suggest that we heed the lessons of the past lest it become an unimaginable future. As journalist Ed Fuller recently wrote in the aptly titled article: “Nationalism: Back Again Like a Bad Dream:”
I can’t help but think about the political excesses of the 1930s, the protectionism and the xenophobic zeal that were all part of the Nationalistic wave that swept the world following the First World War. It ultimately resulted in Japan’s invasion of Manchuria, Nazi Germany’s invasion of Poland and Japan’s bombing of Pearl Harbor, ending with Hiroshima. Something to think about as we grapple with the challenges facing our world today.
On Yom Kippur, journalist Max Blumenthal delivered this powerful presentation during the afternoon program at Tzedek Chicago, where he discussed what he witnessed in Gaza during Israel’s military onslaught last summer. He wrote about his experiences at length in his recent book, “The 51 Day War: Ruin and Resistance in Gaza.”
Max attended our services for the duration of Yom Kippur and remarked to me on more than one occasion how important it was for him to be invited to speak in a Jewish congregation for the first time.
For my part, I could not think of a more appropriate presentation for the Jewish Day of Atonement.
Please watch and share…
Like you, I’ve been profoundly horrified by the refugee crisis that has resulted from Syria’s ongoing civil war. The reports and images and statistics continue to roll out every day and the sheer level of human displacement is simply staggering to contemplate. Since 2011, over half of that country’s entire population has been uprooted. At present, there are more than 4 million Syrian refugees are registered with the UN. Another 7 million have been internally displaced. Experts tell us we are currently witnessing the worst refugee crisis of our generation.
The tragic reality of forced migration has been brought home to us dramatically this past summer – but of course, this crisis did not just begin this year and Syria is not the only country in the region affected by this refugee crisis. Scores are also fleeing civil war and violence from countries such as Iraq, Libya, Afghanistan and Yemen. In all of 2014, approximately 219,000 people from these countries tried to cross the Mediterranean to seek asylum in Europe. According the UN High Commissioner for Refugees, in just the first eight months of 2015, over 300,000 refugees tried to cross the sea – and more than 2,500 died.
And of course this issue is not just limited to the Middle East. It extends to places such as Latin and Central America and Sub-Saharan Africa as well – and it would be not at all be an exaggeration to suggest that the crisis of forced human migration is reaching epidemic proportions. Just this past June, the UN High Commissioner on Refugees issued a report that concluded that “wars, conflict and persecution have forced more people than at any other time since records began to flee their homes and seek refuge and safety elsewhere.”
It is all too easy to numb ourselves to reports such as these – or to simply throw up our hands and chalk it up to the way of the world. But if Yom Kippur is to mean anything, I would suggest it demands that we stand down our overwhelm. To investigate honestly why this kind of human dislocation exists in our world and openly face the ways we are complicit in causing it. And perhaps most importantly to ask: if we are indeed complicit in this crisis, what is our responsibility toward ending it?
There is ample evidence that we as Americans, are deeply complicit in the refugee crises in the Middle East. After all, the US has fueled the conflicts in all five of the nations from which most refugees are fleeing – and it is directly responsible for the violence in Iraq, Afghanistan, and Libya.
In Iraq, our decade-long war and occupation resulted in the deaths of at least a million people and greatly weakened the government. This in turn created a power vacuum that brought al-Qaeda into the country and led to the rise of ISIS. Over 3.3 million people in Iraq have now been displaced because of ISIS.
In Afghanistan, the US occupation continues and we are war escalating the war there, in spite of President Obama’s insistence that it would end by 2014. According to the UN, there are 2.6 million refugees coming out of Afghanistan.
In Libya, the US-led NATO bombing destroyed Qaddafi’s government. At the time, then Secretary of State Clinton joked to a news reporter, “We came, we saw, he died.” Shortly after Libya was wracked with chaos that led to the rise of ISIS affiliates in northern Africa. Many thousands of Libyans are now fleeing the country, often on rickety smuggler boats and rafts. The UN estimates there are over 360,000 displaced Libyans.
In Yemen, a coalition of Middle Eastern nations, led by Saudi Arabia and backed by the US, has been bombarding Yemen for half a year now, causing the deaths of over 4,500 people. We continue to support this coalition, despite the fact that human rights organizations are accusing it of war crimes that include the intentional targeting of civilians and aid buildings. As a result, the UN says, there are now over 330,000 displaced Yemenis.
And the US is not free of responsibility for the crisis in Syria either. For years now, we have been meddling in that civil war, providing weapons to rebels fighting Assad’s government. But since the rise of ISIS the US has backed away from toppling his regime – and there are now reports that the US and Assad have even reached “an uncomfortable tacit alliance.”
Despite our role in the Syrian civil war, our government is taking in relatively few refugees from that country. Just last Monday, Secretary of State Kerry announced that the US would increase the number of refugees to 100,000 by 2017, saying “This step is in the keeping with America’s best tradition as land of second chances and a beacon of hope.” In reality, however, this number is still a drop in the bucket relative to the dire need – and only an eighth of the number that Germany has pledged to take in this year.
Kerry’s comment, of course, expresses a central aspect of the American mythos – but in truth it is one that flies in the face of history. While we like to think of ourselves “as a land of second chances and a beacon of hope,” these words mask a darker reality: it is a hope that only exists for some – and it has largely been created at the expense of others. Like many empires before us, our nation was established – upon the systemic dislocation of people who are not included in our “dream.”
If we are to own up to our culpability in today’s crises of forced human migration, we must ultimately reckon with reality behind the very founding of our country. The dark truth is that our country’s birth is inextricably linked to the dislocation and ethnic cleansing of indigenous peoples this land. It was, moreover, built upon the backs of slaves who were forcibly removed from their homes and brought to this country in chains. It is, indeed, a history we have yet to collectively own up to as a nation. We have not atoned for this legacy of human dislocation. On the contrary, we continue to rationalize it away behind the myths of American exceptionalism: a dream of hope and opportunity for all.
And there’s no getting around it: those who are not included in this “dream” – the dislocated ones, if you will – are invariably people of color. Whether we’re talking about Native Americans and African Americans, the Latino migrants we imprison and deport, or the Syrian, Iraqi, Afghani or Yemini refugees of the Middle East. If we are going to reckon with this legacy, we cannot and must not avoid the context of racism that has fueled and perpetuated it.
As a Jew, of course, I think a great deal about our legacy of dislocation. To be sure, for most of our history we have been a migrating people. Our most sacred mythic history describes our ancestors’ travels across the borders of the Ancient Near East and the Israelites’ wanderings in the wilderness. And in a very real sense, our sense of purpose has been honored by our migrations throughout the diaspora – yes, too often forcibly, but always with a sense of spiritual purpose. For centuries, to be a Jew meant to be part of a global peoplehood that located divinity anywhere our travels would take us.
Our sacred tradition demands that we show solidarity with those who wander in search of a home. The most oft-repeated commandment in the Torah, in fact, is the injunction against oppressing the stranger because we ourselves were once strangers in the land of Egypt. And given our history, it’s natural that we should find empathy and common cause with the displaced and uprooted.
However, I do fear that in this day and age of unprecedented Jewish success – and dare I say, Jewish privilege – we are fast losing sight of this sacred imperative. One of my most important teachers in this regard is the writer James Baldwin, who was an unsparingly observer of the race politics in America. In one particularly searing essay, which he wrote in 1967, Baldwin addressed the issue of Jewish “whiteness” and privilege in America. It still resonates painfully to read it today:
It is galling to be told by a Jew whom you know to be exploiting you that he cannot possibly be doing what you know he is doing because he is a Jew. It is bitter to watch the Jewish storekeeper locking up his store for the night, and going home. Going, with your money in his pocket, to a clean neighborhood, miles from you, which you will not be allowed to enter. Nor can it help the relationship between most Negroes and most Jews when part of this money is donated to civil rights. In the light of what is now known as the white backlash, this money can be looked on as conscience money merely, as money given to keep the Negro happy in his place, and out of white neighborhoods.
One does not wish, in short, to be told by an American Jew that his suffering is as great as the American Negro’s suffering. It isn’t, and one knows that it isn’t from the very tone in which he assures you that it is…
For it is not here, and not now, that the Jew is being slaughtered, and he is never despised, here, as the Negro is, because he is an American. The Jewish travail occurred across the sea and America rescued him from the house of bondage. But America is the house of bondage for the Negro, and no country can rescue him. What happens to the Negro here happens to him because he is an American.
In other essays, Baldwin referred to white immigrant success in America as “the price of the ticket” – in other words, the price for Jewish acceptance into white America was the betrayal of the most sacred aspects of our spiritual and historical legacy. We, who were once oppressed wanderers ourselves, have now found a home in America. But in so doing we have been directly or indirectly complicit in the systematic oppression and dislocation of others.
On Rosh Hashanah I talked about another kind of Jewish deal called Constantinian Judaism – or the fusing of Judaism and state power. And to be sure, if we are to talk about our culpability this Yom Kippur in the crime of forced migration, we cannot avoid reckoning with the devastating impact the establishment of the state of Israel has had on that land’s indigenous people – the Palestinian people.
According to Zionist mythos, the Jewish “return” to land was essentially a “liberation movement.” After years of migration through the diaspora, the Jewish people can finally at long last come home – to be, as the national anthem would have it, “a free people in their own land.”
The use of the term “liberation” movement, of course is a misnomer. It would be more accurate to term Zionism as a settler colonial project with the goal of creating an ethnically Jewish state in a land that already populated by another people. By definition the non-Jewish inhabitants of Palestine posed an obstacle to the creation of a Jewish state. In order to fulfill its mandate as a political Jewish nation, Israel has had to necessarily view Palestinians as a problem to somehow be dealt with.
Put simply, the impact of Jewish nation-statism on the Palestinian people has been devastating. The establishment of Israel – a nation designed to end our Jewish wanderings – was achieved through the forced dislocation of hundreds of thousands of Palestinians from their homes, which were either destroyed completely or occupied by Jewish inhabitants.
In turn, it created what is now the largest single refugee group in the world and our longest running refugee crisis. Millions of Palestinians now live in their own diaspora, forbidden to return to their homes or even set foot in their homeland. Two and a half million live under military occupation in the West Bank where their freedom of movement is drastically curtailed within an extensive regime of checkpoints and heavily militarized border fences. And nearly two million live in Gaza, most of them refugees, literally trapped in an open-air prison where their freedom of movement is denied completely.
This, then, is our complicity – as Americans, as Jews. And so I would suggest, this Yom Kippur, it is our sacred responsibility to openly confess our culpability in this process of uprooting human beings from their homes so that we might find safety, security and privilege in ours. But when then? Is our confession merely an exercise in feeling bad about ourselves, in self-flagellation? As Jay said to us in his sermon last night, “Our sense of immense guilt over our sins, collective and individual, could paralyze us. How do we move forward with teshuvah when the task is so great?”
According to Jewish law, the first step in teshuvah is simply recognizing that a wrong has been committed and confessing openly to it. This in and of itself is no small thing. I daresay with all of the media attention to the Syrian refugee crisis, there is precious little, if any, discussion of the ways our nation might be complicit in creating it. And here at home, we are far from a true reckoning over the ways our white supremacist legacy has dislocated Native Americans and people of color in our own country. And needless to say, the Jewish community continually rationalizes away the truth of Israel’s ongoing injustice toward the Palestinian people.
So yes, before we can truly atone, we must first identify the true nature of our wrongdoings and own them – as a community – openly and together. The next step is to make amends – to engage in a process of reparations to effect real transformation and change. But again, the very prospect of this kind of communal transformation feels too overwhelming , too messianic to even contemplate. How do we even begin to collectively repair wrongs of such a magnitude?
I believe the answer, as ever, is very basic. We begin by joining together, by building coalitions, by creating movements. We know that this kind of organizing has the power to effect very real socio-political change in our world. We have seen it happen in countries such as South Africa and Ireland and we’ve seen it here at home – where Chicago became the first city in the country to offer monetary reparations to citizens who were tortured by the police. In this, as in the aforementioned examples, the only way reparations and restorative justice was achieved was by creating grassroots coalitions that leveraged people power to shift political power.
And that is why we’ve prominently identified “solidarity” as one of our congregation’s six core values:
Through our activism and organizing efforts, we pursue partnerships with local and national organizations and coalitions that combat institutional racism and pursue justice and equity for all. We promote a Judaism rooted in anti-racist values and understand that anti-Semitism is not separate from the systems that perpetuate prejudice and discrimination. As members of a Jewish community, we stand together with all peoples throughout the world who are targeted as “other.”
How do we effect collective atonement? By realizing that we are not in this alone. By finding common cause with others and marching forward. It is not simple or easy work. It can be discouraging and depleting. It does not always bear fruit right away and it often feels as if we experience more defeats than successes along the way. But like so many, I believe we have no choice but to continue the struggle. And I am eager and excited to begin to create new relationships, to participate as a Jewish voice in growing coalitions, with the myriad of those who share our values. I can’t help but believe these connections will ultimately reveal our true strength.
I’d like to end now with a prayer – I offer it on behalf of refugees and migrants, on behalf of who have been forced to wander in search of a home:
Ruach Kol Chai – Spirit of All that Lives:
Help us. Help us to uphold the values that are so central to who we are: human beings created in the image of God. Help us to find compassion in our hearts and justice in our deeds for all who seek freedom and a better life. May we find the strength to protect and plead the cause of the dislocated and uprooted, the migrant and the refugee.
Guide us. Guide us toward one law. One justice. One human standard of behavior toward all. Move us away from the equivocation that honors the divine image in some but not in others. Let us forever affirm that the justice we purport to hold dear is nothing but a sham if it does not uphold basic human dignity for all who dwell in our midst.
Forgive us. Forgive us for the inhumane manner that in which we too often treat the other. We know, or should, that when it comes to crimes against humanity, some of us may be guilty, but all of us are responsible. Grant us atonement for the misdeeds of exclusion we invariably commit against the most vulnerable members of society: the uprooted and unwanted, the unhoused, the uninsured, the undocumented.
Strengthen us. Strengthen us to find the wherewithal to shine your light into the dark places of our world. Give us ability to uncover those who are hidden from view, locked away, forgotten. Let us never forget that nothing is hidden and no one lost from before you. Embolden us in the knowledge that no one human soul is disposable or replaceable; that we can never, try as we might, uproot another from before your sight.
Remind us. Remind us of our duty to create a just society right here, right now, in our day. Give us the vision of purpose to guard against the complacency of the comfortable – and the resolve in knowing that we cannot put off the cause of justice and freedom for another day. Remind us that the time is now. Now is the moment to create your kingdom here on earth.
Ken Yehi Ratzon. May it be your will. And may it be ours.
And let us say,
I’ve written a new Al Chet prayer that we will be using during Yom Kippur services at Tzedek Chicago. The Al Chet is part of the Vidui – or Confession – in which the congregation stands up and publicly confesses the sins of their community. It is at its core, an open statement of communal complicity.
I’ll say no more because I think the words really do speak for themselves. Feel free to share and use.
We say together:
עַל חֵטְא שֶׁחָטָאנוּ לְפָנֶיךָ
Al chet she’chatanu lifanecha…
(For the wrong we have done before you…)
Al chet she’chatanu lifanecha for forgetting that we were all once strangers in a strange land;
Ve’ al chet she’chatanu lifanecha for preferring militarized fences to open borders.
Al chet she’chatanu lifanecha for supporting trade policies and murderous regimes that uproot people, families and communities;
Ve’ al chet she’chatanu lifanecha for drawing lines and turning away those who come to our country seeking a better life.
Al chet she’chatanu lifanecha for demonizing migrants as threats to be feared;
Ve’ al chet she’chatanu lifanecha for labeling human beings as “illegal.”
וְעַל כֻּלָּם אֱלוֹהַּ סְלִיחוֹת סְלַח לָנוּ, מְחַל לָנוּ כַּפֶּר לַנוּ
Ve’al kulam eloha selichot selach lanu, mechal lanu, kaper lanu.
(For all these, source of forgiveness, forgive us, pardon us, receive our atonement.)
Al chet she’chatanu lifanecha for internalizing and assenting to racist ideologies;
Ve’ al chet she’chatanu lifanecha for allowing oppressive systems to continue unchecked.
Al chet she’chatanu lifanecha for our complicity in regularly profiling, incarcerating and murdering people of color;
Ve’ al chet she’chatanu lifanecha for denying fair housing, public schools and greater opportunity to our black and brown communities.
Al chet she’chatanu lifanecha for dehumanizing, excluding and murdering gay, lesbian, trans and queer people;
Ve’ al chet she’chatanu lifanecha for shaming and stigmatizing the infirm, the mentally and physically disabled, and the elderly.
וְעַל כֻּלָּם אֱלוֹהַּ סְלִיחוֹת סְלַח לָנוּ, מְחַל לָנוּ כַּפֶּר לַנוּ
Ve’al kulam eloha selichot selach lanu, mechal lanu, kaper lanu.
(For all these, source of forgiveness, forgive us, pardon us, receive our atonement.)
Al chet she’chatanu lifanecha for buying into and promoting the ideology of American exceptionalism;
Ve’ al chet she’chatanu lifanecha for oppressing other peoples and nations in the name of American power and influence;
Al chet she’chatanu lifanecha for profiting off of weapons of death and destruction;
Ve’ al chet she’chatanu lifanecha for contributing to the increased militarization of our nation and our world.
Al chet she’chatanu lifanecha for expanding our military budget while we cut essential services here at home;
Ve’ al chet she’chatanu lifanecha for believing that militarism and violence will ensure our collective security.
וְעַל כֻּלָּם אֱלוֹהַּ סְלִיחוֹת סְלַח לָנוּ, מְחַל לָנוּ כַּפֶּר לַנוּ
Ve’al kulam eloha selichot selach lanu, mechal lanu, kaper lanu.
(For all these, source of forgiveness, forgive us, pardon us, receive our atonement.)
Al chet she’chatanu lifanecha for the destruction of homes, expropriation of land and warehousing of humanity;
Ve’ al chet she’chatanu lifanecha for a brutal and crushing military occupation.
Al chet she’chatanu lifanecha for blockading 1.8 million Gazans inside an open air prison;
Ve’ al chet she’chatanu lifanecha for repeatedly unleashing devastating military firepower on a population trapped in a tiny strip of land.
Al chet she’chatanu lifanecha for wedding sacred Jewish spiritual tradition to political nationalism and militarism;
Ve’ al chet she’chatanu lifanecha for rationalizing away Israel’s oppression of the Palestinian people.
Ve’al kulam eloha selichot selach lanu, mechal lanu, kaper lanu.
(For all these, source of forgiveness, forgive us, pardon us, receive our atonement.)
I’d like to begin my remarks this morning with a verse from the Torah – it’s one of the central lessons at the heart of the Exodus story. It comes from the Burning Bush episode, when God reveals God’s self to Moses and tells him, “Now the cry of the Israelites has reached me, and I have seen how the Egyptians are oppressing them.” (Exodus 3:9)
Now regardless of your theology – or even if you have a theology at all – I think there is a very profound lesson being taught to us by this verse. In a way, it provides us with a kind of physics approach to understanding liberation. Throughout human history, we have seen these moments – the moments when the experience of a community’s oppression reaches a tipping point. They invariably come when a community’s oppression becomes impossible to ignore, when the cry and the outrage becomes too great; when it becomes impossible to look away. It is at these critical moments in which the process of liberation inevitably begins.
I think of this lesson often when I think about the growth of Jewish Voice for Peace and the Palestinian solidarity movement over the past few years. It is sobering to contemplate, but it’s true: most of the significant periods of growth of our organization have occurred as responses to devastating human tragedy. We all know how JVP has grown so dramatically in the wake of the tragedy of this past summer. I myself became actively involved in JVP following Israel’s military assault on Gaza in 2009-09. In truth, the growth of our movement has been exponentially linked to the cries of the oppressed. Perhaps it has ever been thus.
During my remarks to you this morning, I’d like to offer a few brief meditations on how we at JVP might take advantage of this moment – this time which is clearly so critical in the movement for justice in Israel/Palestine. Specifically speaking, I want to take my cue from JVP’s recent strategic plan, in which our leadership set our organizational goals for the next 3 to 5 years. I’d like to use two of these formal goals in particular as a frame; and use them to offer you a few thoughts on this critical time for our organization and our movement – and where the journey might lead form here.
I’ll start with Goal #4: “Shifting Culture and Public Discourse:”
Changing the public discourse and shifting cultural understandings of what is happening in Israel/Palestine is a prerequisite for changing policy.
In short, we are attempting to change the narrative on Israel/Palestine. I think we all know how central narrative change is to the process of political transformation. Speaking personally, I know how transformative it was for me to embrace a new narrative on Israel/Palestine – and how absolutely key it was to my participation in this movement. It represented a fundamental shift – it meant abandoning, painfully, the liberal Zionist narrative that had been at the center of my Jewish identity for my entire life.
I’d like to read to you now from a blog post that I wrote on December 28, 2009 – exactly one year after the onset of Israel’s so-called “Operation Cast Lead.” Though I don’t know that I fully appreciated it at the time, this post was ultimately about the transformative power of narrative change:
As I read this post one year later, I remember well the emotions I felt as I wrote it. I also realize what a critical turning point that moment represented for me.
As a Jew, I’ve identified deeply with Israel for my entire life. I first visited the country as a young child and since then I’ve been there more times that I can count. Family members and some of my dearest friends in the world live in Israel.
Ideologically speaking, I’ve regarded Zionism with great pride as the “national liberation movement of the Jewish people.” Of course I didn’t deny that this rebirth had come at the expense of another. Of course I recognized that Israel’s creation was bound up with the suffering of the Palestinian people. The situation was, well, it was “complicated.”
Last year, however, I reacted differently. I read of Apache helicopters dropping hundreds of tons of bombs on 1.5 million people crowded into a 140 square mile patch of land with nowhere to run. In the coming days, I would read about the bombing of schools, whole families being blown to bits, children literally burned to the bone with white phosphorous. Somehow, it didn’t seem so complicated at all any more. At long last, it felt as if I was viewing the conflict with something approaching clarity.
Of course I think we’d all agree that the Israeli-Palestinian conflict is technically complicated. But at the same time I think we all know that at the end of the day, there is nothing complicated about persecution. The political situation in Darfur, for instance, is enormously complicated – but these complications certainly haven’t stopped scores of Jews across North America from protesting the human rights injustices being committed there. We do so because we know that underneath all of the geopolitical complexities, oppression is oppression. And as Jews, we know instinctively that our sacred tradition and own tragic history require us to speak out against all oppression committed in our midst.
I’d suggest that if there is anything complicated for us here, it is in possibility that we might in fact have become oppressors ourselves. That is painfully complicated. After all, our Jewish identity has been bound up with the memory of our own persecution for centuries. How on earth can we respond – let alone comprehend – the suggestion that we’ve become our own worst nightmare?
More than anything else, this is was what I was trying to say in that anguished, emotional blog post one year ago: is this what it has come to? Have we come to the point in which Israel can wipe out hundreds of people, whole families, whole neighborhoods and our response as Jews will be to simply rationalize it away? At the very least will we able to stop and question what has brought us to this terrifying point? Have we become unable to recognize persecution for what it really and truly is?
Those who know me (or read my blog) surely know that it has been a painfully challenging year for me. My own relationship to Israel is changing in ways I never could have predicted. Since I started raising questions like those above, I’ve lost some friends and, yes, my congregation has lost some members. If Zionism is the unofficial religion of the contemporary Jewish community then I’m sure there are many who consider me something of an apostate.
But at the same time, I’ve been surprised and encouraged by the large number of people I’ve met who’ve been able to engage with these questions openly and honestly, even if they don’t always agree with me. I suppose this is what I decided to do one year ago: to put my faith in our ability to stand down the paralyzing “complexities,” no matter how painful the prospect.
One year later, I still hold tight to this faith.
When I wrote back then that my relationship to Israel had changed in ways I could never have predicted, I was openly acknowledging that my accepted narrative had shifted – and it led to life changes that are still ongoing for me. It certainly transformed the way I saw myself as a Jew and how I would do my work as a congregational rabbi.
But on a deeper sense, I think this narrative change transformed me on what I can only call a spiritually cellular level. It challenged me to reckon with the meaning of solidarity in its truest, most universal form. It reaffirmed that lesson that comes straight from the heart of the Exodus story; the story that teaches God hearkens to the cries of the oppressed and demands that we do the same. And it empowered me to speak my truth in unprecedented ways – as I put it in that blog post, “to stand down the paralyzing ‘complexities,’ now matter how painful the prospect.
I’ve also come to believe that narrative change is not only true on the personal, but on the political level as well. We know from experience that narratives which were formerly unthinkable can eventually become all too politically real. A big part of the challenge is learning how best to articulate our discourse; understanding when, where and in what ways it can be most effective.
The most challenging place to do this narrative changing work, I think we all agree, is within the mainstream Jewish community. And that brings me to Goal #1: “Challenging institutional Jewish communities.” Again I’ll quote:
We are challenging institutional Jewish communities to act on values of justice, and we are paving the path toward justice-centered Jewish communities.
Having made a home in the institutional Jewish community for my entire adult life, I will say that I do believe there is important work to be done in engaging the Jewish establishment on this issue. When I started doing Palestinian solidarity work openly and unabashedly, I had been working in my congregation in Evanston for 10 years. And I take great heart in the fact that for the next 10 years, I was supported by my congregational leadership and by the majority of my congregants, even when many didn’t agree with me.
So yes, I believe there are indeed signs that we are seeing a nascent paradigm shift beginning in the Jewish community on this issue. Open Hillel is providing us with an inspiring important model of how to fight for a wide Jewish communal tent. This past summer, “If Not Now, When” showed us magnificently what principled Jewish communal dissent might look like. I don’t think it is a coincidence that both of these initiatives have been organized and led by young people – and this should give us very real hope for the future of this discourse in the American Jewish community.
At the same time, however, I don’t have any illusions about the ability of the Jewish establishment to be pushed to act on values of justice when it comes to Israel/Palestine. I have many rabbinical and Jewish professional colleagues who must remain in the closet about their work with JVP – because to make their affiliation would constitute a very real professional risk. There are actually JVP members at this very gathering who have to wear stickers on their name plates that say “no photos please” for fear that they might endanger or lose their jobs – a reality that should rightly appall each and every one of us.
So at the end of the day, I think we need to be realistic about the challenge before us when we talk about engaging the mainstream Jewish community on the issue of Israel/Palestine. It is and will continue to be a daunting and perilous task. And frankly: on a strategic level we need to be honest about how much time, energy and resources we need to spend trying to engage the Jewish institutional community on this issue.
Actually, when it comes right down to it, I’m much more excited by the second half of this Goal #1: we are paving the path toward justice-centered Jewish communities.
In this regard, I was so pleased and excited to hear Rebecca Vilkomerson talk during the opening plenum – and Cecile Surasky last night – about the ways JVP is creating a new and unprecedented form of Jewish community. For the remainder of my remarks, then, I’d like to explore what a justice-centered Jewish community might actually look like. I’d like to suggest a vision that is fundamentally, perhaps radically different than our customary notions of Jewish community.
I’d like to read an excerpt to you now from a Rosh Hashanah sermon I gave three years ago entitled, “Judaism With Tribalism.” Although I did not specifically intend it so at the time, I believe it promotes a vision I believe is deeply relevant to the kind of community we are trying to create here at JVP:
I know personally how hard it is for many of us to challenge our tribal Jewish legacy. But as for me, I believe to my very core that whether we like it or not, our collective future will depend upon building more bridges, and not more walls, between peoples and nations. I believe the most effective way for us to survive – the only way we will bequeath our traditions to the next generation – is to affirm a Judaism that finds sacred meaning in our connection to kol yoshvei tevel – all who dwell on earth.
I also believe this because I know that while Judaism certainly contains tribal and parochial teachings, it also has also a strong tradition of religious humanism – mitzvot that demand we love all our neighbors as ourselves. After all, one of the first – and most powerful – teachings in the Torah is that human beings are created B’tzelem Elohim – in the image of God. From the outset we learn that all human beings are equally worthy of respect, dignity and love – and, I would add, equally worthy of one another’s allegiance and loyalty. Moreover, a key rabbinic concept, Kavod HaBriyot, demands that we ensure all people are treated with honor and dignity. In a famous verse from the classic rabbinic text Pirke Avot, Rabbi Ben Zoma teaches: “Who is honored? The one who honors all human beings.”
All are created in God’s image. Honor comes to the one who honors all people. To my mind, these are the strands of Judaism we must seek out and affirm in no uncertain terms. In this day and age, when the fates of all peoples are becoming so very deeply intertwined, I believe we must consider values such as B’tzelem Elohim and Kevod HaBriyot to be among the most sacred of our tradition.
Perhaps we can also take our cue from these values in order to affirm a new kind of tribalism. To forge “tribal” connections with others not simply because they happen to be Jews, but because they share our values of justice and equity. In other words, I believe our ultimate loyalties should lay with the powerless, the vulnerable, the marginalized – and all who fight on their behalf. Whether they happen to be Jewish or not – why shouldn’t we consider these to be the members of our most cherished tribe?
Here’s a personal example. As a rabbi, I do a great deal of work with clergy, both inside and outside the Jewish community. And over the years I’ve come to notice that the most meaningful and important community work I do is not necessarily exclusively with other rabbis. When it comes to the values I hold most sacred, values of social justice, human rights, community service, I find myself working and finding common cause with clergy of many different faiths. Some may be Jewish, some not, but it in the end it doesn’t really matter. These are the ones I consider to be my primary faith colleagues – my primary clergy community.
In one sense, then, perhaps our most sacred religious values actually compel us to look past the feelings of tribal loyalty. Needless to say, if we are going to do this on a communal scale, it’s going to take a radical shift in consciousness. We’re going to have to step out from behind the walls we’ve built and understand many of our real sisters and brothers have been there all along. And we will have to recognize that in the end, their hopes, their dreams and their suffering are irrevocably connected to ours.
I have no illusions that it would be a simple matter for the Jewish community to heed such a call. Having only recently emerged from the ghetto, still living with a collective memory of antisemitism, still reeling from the trauma of the Holocaust, it is no small matter to go beyond our own fears and feel the pain of the other as our pain as well.
To do this, I believe, we’ll have to construct a distinctly 21st century Torah – one that reflects a world in which the Jewish community has become inter-dependent with other peoples in profound and unprecedented ways. One that lets go of old tribal assumptions and widens the boundaries of our tent in new and creative ways.
Perhaps we can start here: with a reconsideration of the Jewish value Ahavat Yisrael – Love of the Jewish People. What do we really mean when we use this term? Certainly it might mean an abstract sense of connection and kinship with other Jews throughout history and around the world. And it’s true – we do feel a special connection to Jews we meet in unlikely places throughout the world. It is also quite powerful to know that the words we pray and study are the same words have Jews prayed and studied for centuries. But beyond this, what do we mean by Ahavat Yisrael? What does it mean to love a culturally constructed community that includes people with whom we may or may not share basic, fundamental values?
In truth, the definition of who is a Jew has always been disputed – and what we call “the Jewish community” is more diverse and dynamic today than ever before. It is also being increasingly enriched by the participation of many non-Jews who are marrying into the community. So what do we mean when we talk about “Love of the Jewish People” when the very truth of our “peoplehood” is so complex and ever–changing?
I’d like to suggest that a deeper understanding of this value shouldn’t stop at love for just fellow Jews. After all, while the word “Yisrael” does refer to the Jewish People, it also literally means “Wrestles With God.” Seen thus, we might render “Ahavat Yisrael” as “Love for All Who Struggle.” To love all who fight, as we have, for freedom and justice and tolerance in the world. To stand in solidarity with those who struggle against tyranny and are beaten, imprisoned, tortured or killed for doing so. To throw our allegiance to those who wrestle deeply for meaning in their lives; who seek to tear down the limits of religious dogma or ideological coercion. These are the members of our tribe – perhaps our most sacred tribe. And whenever we reach out to them and celebrate our inherent connection with one another here, around the world, or throughout history – that is truly when we fulfill the mitzvah of Ahavat Yisrael.
I realize that this new understanding might seem like radical change to many. But in truth, the Jewish world is changing, as it has from time immemorial. The only question before us is: will we have the courage to recognize these changes – and to see in them as a precious opportunity rather than as a threat to be fought at all costs.
Since I am no longer working a congregational rabbi, I am more mindful than ever that JVP is now my primary Jewish community. It is, truly, an unprecedented form of Jewish community: one that is based on the universal ethics of justice and liberation for all, not on the tired tribal boundaries of the past. If we are members of any tribe, it is the one that extends to include those who seek a better and more just world and are willing to work together to make it a reality.
This past summer, like so many of you, I was in deep anguish over the carnage Israel was inflicting on the people of Gaza. My anguish was all the deeper as I realized I was self-censoring my public voice due to the turmoil in my congregation. But if there was one redemptive Jewish moment for me last summer, it was thanks to JVP, when I participated in a Chicago chapter action that disrupted a Jewish Federation fundraiser in support of Israel’s war effort. Similar JVP actions were occurring around the country: which for so many represented critical Jewish voices of conscience during that dark, dark time.
While I did not participate in the actual disruptions, I was present in the hotel ballroom to give my fellow protesters support, to film the action taking place and tweet pictures of the disruptions as they unfolded. I will say that attending this event was beyond painful – to witness firsthand an organization that purported to represent my community cheering on Israel’s sickening violence as it was still ongoing. But when my friends finally stood up, pointed their fingers at Rahm Emanuel and Michael Oren and shouted, “We are Jews – Shame on You!” – at those moments, I truly felt that my Jewish soul had been given back to me.
I submit it is moments like these – and so many more – that demonstrate why we are all so proud to be part of this movement. I am so very proud to be standing here with you all. Now let us go together from strength to strength.
Crossposted with “Acting in Faith”
In my previous post, I explored the ways that Quakers and Jews have been historically connected and proposed a deeper spiritual connection between our respective faith traditions. As a rabbi who now works for AFSC, I can say without hesitation that my spiritual life has greatly benefitted from my encounter with Quaker thought and practice. The more I dwell in these two religious communities, the more I am able to discern important parallels between them.
I’ve found particularly fertile ground in my study of Quaker Testimonies, which have clear commonalities with Jewish spiritual values. Here, then, are some excerpts from the AFSC booklet, “An Introduction to Quaker Testimonies,” juxtaposed with parallel values from Jewish tradition. I present them with the hopes that such a consideration might point us toward a deeper place of Quaker-Jewish encounter, collaboration and solidarity.
Peace: Peacemaking at Home and Abroad
Friends oppose and refuse to engage in war and violence. In pursuit of lasting, sustainable peace, they seek to eliminate causes of violent conflict, such as poverty, exploitation and intolerance.
For us, peace is not just ending war or violence, but nurturing the capacity of individuals, communities, and societies to sustain harmonious relationships based on mutual respect and caring for the welfare of all. We seek to reconcile enemies and serve the needs of all sides torn by violent strife.
Shalom: The Pursuit of Peace
Jewish tradition is replete with commandments that exhort the pursuit of peace as a central religious precept. As the great Jewish sage Rabbi Hillel wrote, “Be disciples of Aaron, loving peace and pursuing peace, loving people and bringing them closer to Torah.”
While Judaism contains a vast repository of positions on the subject of war and peace, it is certainly possible to discern a distinct tradition of Jewish pacifism. In fact, Judaism itself was born out of an act of non-violent cultural resistance, when in the wake of the destruction of the Second Temple, Rabbi Yochanan Ben Zakkai refused to join the ill-fated Jewish revolt against Rome and instead negotiated to establish a center of Jewish learning in Yavneh. Ben Zakkai’s courageous rejection of Jewish violence enabled Judaism to survive and grow as a global religious faith. Moreover, throughout Jewish history, Jewish pacifism has been promoted by important figures such as Rabbi Aaron Samuel Tamaret, Rabbi Judah Magnes, Rabbi Leonard Beerman, and Rabbi Everett Gendler, among many others.
Equality: Seeking Social Justice
Friends hold that all people are equal in the eyes of God and have equal access to the “inner Light.” This profound sense of equality leads Friends to treat each person with respect, looking for “that of God” in everyone.
AFSC supports the development of societies and structures that recognize the dignity of every person. We seek to work with all people in pursuit of justice – the economically impoverished and the materially comfortable, the disenfranchised and the powerful – inviting the Spirit to move among all these groups, making great change possible.
Tzelem Elohim – Humanity Created in the Divine Image
One of the central universalist values in Jewish tradition is the Biblical teaching that allof humanity is created in God’s image. In a celebrated classical Jewish commentary on the book of Leviticus, Rabbi Akiba and Rabbi Ben Azzai debate the central principle of Torah. Rabbi Akiba cites the verse from Leviticus, “You shall love your neighbor as yourself.” In response, Ben Azzai chooses the verse from Genesis 5: “When God created humankind, God created humankind in God’s image.”
Akiba’s approach is the more particularistic philosophy; according to him, Judaism is rooted in the idea that we should love those around us – our family, friends and community. Ben Azzai’s, citation, the other hand, holds that we should respect and honor all people whether we are in direct relationship with them or not. From this we learn that all people – regardless of religion, ethnicity, nationality, age, mental faculties, physical capabilities, etc. – are of intrinsic and inestimable value.
Integrity: Consistency in Word and Deed
In the AFSC community, we are committed to making our words, actions, and beliefs consistent. We “speak truth to power” – and to each other – even when it is difficult and our message may be unpopular. We deal honestly and fairly with colleagues and partners. We take responsibility for our actions and their results. We fulfill our commitments, and we give credit to others for their contributions.
Derech Eretz: The Way of the World
Derech Eretz is often understood to mean “common decency,” its essential meaning is even more fundamental. A classic Jewish saying teaches: “Derech Eretz precedes Torah” – suggesting that even before we engage deeply spiritual behaviors such as prayer or study, we must first ensure that we are living lives of fairness and integrity.
The Jewish value of integrity is also deeply rooted to the prophetic ideal: i.e., “speaking truth to power,” even when (or especially when) that truth may well not be particularly popular. In the words of the great Rabbi Abraham Joshua Heschel, who famously commented after marching with Dr. Martin Luther King in Selma:
For many of us, the march from Selma to Montgomery was both protest and prayer. Legs are not lips, and walking is not kneeling. And yet our legs uttered songs. Even without words, our march was worship. I felt my legs were praying.
Community: Living in Fellowship
At AFSC, we nurture relationships and partner with communities, believing that, in gathering together, people increase their strength, vision, wisdom and creativity. We accompany and support communities in their efforts to seek justice and improve their own lives and circumstances. Where people are divided, we strive to build bridges, encourage trust, and create spaces for dialogue and cooperation.
Kehillah – God in Community
In the words of Rabbi Lawrence Kushner: “Hermits and monasteries are noticeably absent from Jewish history; we are hopelessly communal people.”
According to the Talmud, “When two or three people study Torah, God is present.” Not only does this teaching reinforce the central importance of study; it illuminates the sacred nature of relationship itself. Quite simply, God is most immediately present in fellowship. The personal and political implications of this idea are powerful indeed.
Simplicity: Spirit-Led Restraint
In contemporary terms, Friends try to live lives in which activities and possessions so not get in the way of open and unencumbered communication with others and with one’s own spirituality. Clearing away the clutter makes it easier to hear the “still small voice within.”
In (AFSC)’s work, simplicity requires focusing our efforts on what is most important rather than diffusing our energies too broadly. In our personal lives, simplicity may mean limiting our consumerism – and resisting over-commitment, so that we have time to care for ourselves and to be present with one another.
Histapkut – Simplicity
These words remind me in particular of the values of Musar – a Jewish ethical movement that arose in Eastern Europe in the 19th century and has undergone something of a contemporary popular revival in recent years.
The importance of living a life of simplicity (in Hebrew: “Histapkut”) lies at the center of the Musar way of life. On this subject, the contemporary Musar teacher Rabbi Ira Stone has written powerfully:
Defined as temperance, Histapkut is often seen as embracing simplicity, being content with less. Not focusing on trying to fulfill never-ending needs and desires frees us to be fully present to the moment and available to the others in our lives…
(Histapkut) asks us to respond to the basic questions about our relationship to the acquisition of the material in our lives. “What is enough?” “Do I have enough?” “Can I choose to be content with less?” “What am I consciously choosing to acquire?”
Stewardship: Care for the Earth and Its Inhabitants
Friends strive to use God’s gifts wisely, with gifts conceived in the broadest of terms. These gifts include our talents and our possessions, as well as our natural environment. Friends believe that such gifts are not ours alone.
(At AFSC), we are attentive to conserving energy, recycling, and reducing waste. Concern for the ecosystem also leads us to strive to reduce our personal consumption and develop a simple yet adequate lifestyle.
Shomer Adamah/Ahavat Habriyot – Guarding the Earth/Love for All that Lives
The importance of human stewardship over creation has deep roots in Jewish tradition. The very first chapter in the Torah makes it clear that the earth belongs to God and that humanity are its stewards. Judaism later expanded this idea to develop a host of commandments focused on the care of the earth and its creatures.
Judaism teaches us over and over again that acts of care for our natural world are among the most essential in our tradition. According to an oft-quoted classical Jewish commentary on the book of Ecclesiastes:
When God created the first human beings, God led them around the Garden of Eden and said: “Look at my works! See how beautiful they are—how excellent! For your sake I created them all. See to it that you do not spoil and destroy My world; for if you do, there will be no one else to repair it.
In this era of climate change and an ever-increasing reliance on fossil fuels, this sacred rejoinder has clear and obvious ramifications.
Though the examples above merely scratch the surface of a larger Quaker-Jewish inquiry, I offer them here in the hopes that they might offer us a useful place to start. Indeed, as I think more deeply about these Quaker-Jewish points of spiritual connection, I can’t help but hope that such an investigation might eventually take us to a place beyond simple interfaith dialogue.
Might this spiritual exploration have real movement-building implications for Jews and Quakers? I’m genuinely excited by the prospect.