1. This past week’s Torah portion included the so-called “Priestly Blessing.” This short text, only four verses long, is one of the oldest parts of the Torah. It has gained liturgical significance through its synagogue use as the priestly blessing, and through its home use as the way parents bless their children. The blessing ends with the following verse: “May God raise God’s countenance to you and give you peace.” The last phrase might be literally translated as “place upon you peace.” Its a very odd locution. It points to the extraordinariness of peace.
Priestly blessing from the time of the First Temple.
The rabbis expound this extraordinary type of peace by saying things like: “Great is peace for God’s name is peace.” This is a peace which is almost not of this world. It is a Divine peace. The problem with elevating peace to this transcendent level is that it is beyond reach. A peace that can only be granted by God is not a peace that can be achieved by human effort. A peace which is the name of God, is a peace which orders the heavens, and the heavenly beings; it lets the lion and the lamb lie down next to each other and not be afraid. This is not a peace which people can hope to accomplish. There is no road map which leads from here to there, when there is hunter and prey in the animal world striking up a friendship. If peace is so far beyond us, we then have nothing to do. We might as well go on about our business, and in the fullness of time, God will flip a switch and peace will reign. Continue reading
For some reason I don’t think that any of the founders of Zionism are standing and applauding from their places of eternal reward (wherever those may be).
NPR reported this morning about Caliber 3, an Israeli company which, according to their website, “was established in the year 2000 to design and apply effective security solutions around the world.” They now have a special two hour course which “is geared to all tourists of any age who would like to learn about anti terrorism tactics. Experts in anti terrorism combat will teach how terrorism is fought, how to shoot a pistol and give hands on experience for all participants in shooting a weapon.” They stress that the “program … combine[s] together the values of Zionism with the excitement and enjoyment of shooting which makes the activity more meaningful.” They also do birthday parties. Seriously. Continue reading
The Torah emphasizes repeatedly that one only approaches the Holy with great fear and trepidation. On the day that the Tabernacle was dedicated, Aaron’s children were killed by the same sacrificial machinery that consumed Israel’s offerings. The ritual choreography which eventually became the Yom Kippur service is preceded by the warning: “Speak to Aaron your brother, that he not come at all times into the sacred zone … lest he die.” God warns Israel as they gather round Mount Sinai that they not approach the mountain “lest they break through to the Lord to see and many of them perish.” The Sages applied to Torah the same paradigm. Comparing Torah to fire, the midrash warns that if one gets too close, one will be burnt, if one strays too far, one will freeze.
These are the thoughts with which I find myself as I try to bring some order to the reasons that I am uncomfortable with the movement for equal ritual access at the kotel, known as Women of the Wall. It is not that I fear the disruption of the customs of the place—customs which have only been in place for several decades, not longer, and have been stage managed by the Hareidi rabbis of the kotel, pretending that the force of the police is the same as the patina of authenticity. It is not egalitarian worship at the kotel that I fear. I strongly believe in egalitarian worship everywhere, rarely if ever praying in a quorum divided by sex. It is rather worship of the kotel that makes me anxious.
I have always been terribly moved by the signs that some Israelis and Palestinians carry at nonviolent demonstrations against the occupation which read: “Israelis and Palestinians refuse to be enemies.” The power of this statement is in the recognition that there is a choice to be made. Instead of staying in the entrenched narrative, which might lead to winners or losers—at least temporarily—but will never lead to peace, they chose to change the narrative itself.
Nonviolence is about putting pressure on change points, forcing oppression out into the open, or forcing the agent of oppression (the State, the police, etc.) to choose between good and evil. Nonviolence is also about changing the narrative. Nonviolent resistance, as Martin Luther King taught us, focusses the struggle on good and evil, on right and wrong, rather than on black and white or Jew and Muslim, Israeli and Palestinian.
The Israelis and Palestinians who “refuse to be enemies” refuse the narratives that are supposed to be written into their DNA.
How does one educate to this? How does one instill in one’s children, the next generation of Jewish and Moslem young adults, that they do not have to be enemies? Continue reading
While our thoughts are on the tragic violence in Israel and Gaza, we may turn to prayer. Here is a prayer I wrote a few years back looking forward to peace and away from violence. Prayer for Israel.