Statements, Politics, Presidents

Just to clear up a few things.

First of all, someone can be reasonable, rational, intelligent, and a lover of Israel and dislike the policies of the Netanyahu government.  Or dislike the current President of the United States.  Or be a Democrat, for that matter.  In terms of Israel, there are arguments to be made for and against both sides, but neither side – right, nor left – is in possession of the absolute ‘truth.’  If that were the case, the Palestinian problem would have been solved long ago.  But you can disagree with Bibi, you can worry about Israel’s moral and ethical character, you can be concerned about Israel being the only Western state in the world to forcibly maintain control of a foreign population, and be a lover of the Jewish state.  In fact, you might have those concerns precisely because you are a lover of Israel.

Second thing, the President’s bizarre statement.  First of all, sort of like the Second Amendment, it is not really clear what he meant.  Disloyal to whom, exactly?  It seems he was referring to Israel herself.  But then the Republican Jewish Coalition tried to explain the President’s words as referring to oneself.  In other words, if you vote for a Democrat you are being disloyal to yourself.  This doesn’t make much sense to me, but whatever was meant by the President, he has no right to define for me or for anyone else when we are being loyal to our faith tradition, to Israel, or to the Jewish people.  And if he was trying to tell Jews they must vote a certain way or they are disloyal, I think that takes us to a very dangerous place.  This is a fee country, and we can vote for any candidate we choose.

And yes, that voting thing.  I am sure the President is enormously frustrated by the fact that 70 -80 percent of Jews vote for Democratic candidates.  What he utterly fails to understand is that Jews do not vote about one issue and one issue only.  Israel is important to us when we step into the voting booth.  So is climate change.  So is gun control.  So are women’s rights.  So is immigration.  Health care as well.  So are issues like abortion, taxes, public schools, LGBTQ rights, and the list goes on and on.  It is demeaning and an ugly ethnic trope to assume that Jews only care about Israel when they vote.

Last, and certainly not least, the President’s attempt to use Israel and Jewish identity as wedge issues that divide the Democratic and Republican parties has reached a new low with this statement.  As has been stated by many others, far wiser than I, this is enormously dangerous.  What happens, for example, if a few years down the road there is a Democrat sitting in the Whitehouse?  And her party controls the House, and maybe even the Senate?  If Trump succeeds in making Jewish life a wedge issue, where would Israel be then?  Where would the Jewish community be?

Jewish organizations that care about Israel’s well being should roundly condemn the President’s statement.  So should politicians from both sides of the aisle.  So should Israelis.  It is yet another step down a long, dark, and dangerous road.  If the President wants to go that way,  let him.  But those who truly care about Israel, Jewish life, and a healthy and vibrant democracy here in the States should not follow.

Gun Laws

As the nation goes through yet another round of soul searching following not one, but two mass shootings that took place within a few hours of each other, I would suggest our legislators look to Israel to get a sense of what responsible gun regulation legislation looks like.

Maybe that sounds surprising to you.  There is a common misconception among Americans that guns are commonplace in Israel, that most Israelis own guns and know how to use them.  How often do Americans return from their first trip to Israel struck by the vision of young Israelis, many still in their late teens, walking the streets of Jerusalem in their Army uniforms, machine guns slung over their shoulders?  And it is true that Israelis are more familiar with guns than most Americans, because the vast majority of Israelis serve in the military where they are trained in the use of firearms.  But the truth is guns are very carefully and thoughtfully regulated in Israel.

First off, there are a series of preconditions that Israelis must meet before they can even apply for a gun license.  They must first of all be of a minimum age.  That is defined as 20 if you have completed your military service.  Let me restate that.  In Israel, even if you’ve served in the military and been trained in the use of firearms, you can’t apply for personal gun ownership until you are 20.  And if for some reason you did not serve in the Army, you can’t own a gun until you are 27 years old.  27!  In addition, background checks are strict.  Any person who applies for a gun license must include medical information from his or her doctor, with the doctor’s knowledge that the person is applying for gun ownership.  The doctor takes into account both physical and mental health in the evaluation.  Once the individual satisfies these requirements, they are permitted to apply.

In the application the individual must explain why he or she needs to own a gun.  And the answer ‘because I want to keep my home safe at night’ is not acceptable.  Licenses are typically granted to people who might regularly cross through the West Bank, or who work in security, people who could find themselves in truly dangerous situations.  Figures vary, but estimates are that minimally 40% of applicants are rejected.  Let alone the fact that the entire process of applying takes many months.

Even more importantly, gun ownership is tracked carefully by the State.  Citizens are permitted to own a single gun at a time.  One gun at a time.  If you want to sell your gun, you have to ask the Israeli government for permission first.  Ammunition is also regulated.  An Israeli can legally be in possession of fifty bullets at any given time.  That is it.  Before they buy new bullets they must shoot or return the old ones, and that has to happen at a tightly regulated shooting range where the bullets – the bullets themselves! – are registered.

There is more, but I suspect you have a pretty good sense of it at this point.  After these most recent shootings the President, parroting Fox News, talked about the problems of mental health and video games.  Clearly mental health plays a role in these tragedies.  But video games?  Seriously?  The problem is crystal clear, in each and every shooting, one after another after another:  someone who should not have a gun was able to quickly and easily purchase one, and often times more than one, with as much ammunition as they wanted.

The Israelis, pragmatists that they are, understand this and have taken care of it through strict and responsible gun regulation.  When American Jews talk to their legislators about Israel, they might want to remind them that along with Israel’s many other accomplishments it has some of the most tightly regulated gun laws in the world.

A Bad Week for the Jews

There were three Jews prominently featured on the front pages of American newspapers this week:  Michael Cohen, Bibi Netanyahu, and Robert Kraft.

Think about that for a moment.  As my Bubbie used to say, ‘Oy vey iz mir!’

It started with the Michael Cohen testimony.  A congregant came to see me the day he was on the hill and said she had been watching but had turned the TV off, feeling physically sick from what she was seeing.  I asked her if it was because of what Cohen’s testimony symbolized in terms of the state of the union, or because he was a Jew?  ‘Because he is a Jew,’ she said, ‘because I was watching a Jew stand up in front of the country, in front of the world, talking about cheating others, paying off prostitutes, lying, bullying, seeking power and money at any cost, having no morals or ethics, and serving those with no morals or ethics.  I was ashamed.’

Then there was Bibi.  Yes, the indictment (s) – it won’t make his life any easier, particularly with an election a little over a month away.  But much more disturbing was his willingness to play in the same political sandbox as Otzma Yehudit, a far-right politically organized Israeli group that unabashedly expresses racist views and advocates the ‘removal’ of most if not all Arabs from ‘greater Israel.’  Three men tangentially connected with the group were convicted of setting fire to a school where Jewish and Arab children studied together in 2015.  Opposition to Bibi’s willingness to engage this group was so strong that even AIPAC supported a statement from the American Jewish Committee condemning Netanyahu’s actions.  When AIPAC is condemning Netanyahu, you know something serious is going on.

Finally, last, and probably least, Robert Kraft.  One of the wealthiest men in America, and one of its most prominent Jews, a generous donor to Jewish causes, and best known as the owner of the New England Patriots, Kraft was arrested on charges of soliciting prostitution at a Florida massage parlor.  He entered a not guilty plea, but word is there is video tape evidence that will be submitted should things progress to a trial.

When I was going to Hebrew school while growing up we were taught to have pride in the Jewish community, in Jewish identity, and in Judaism’s deep belief in the importance of living a moral and ethical life.  We learned that Jews give charity (tzedekah), that Jews make the world a better place (Tikkun olam), that Jews stand for justice (tzedek).  And we understood, not just from our Hebrew school teachers, but from our parents and grandparents, that we were supposed to live our lives by those values.  That to be a moral and ethical person, to be a person of integrity and honor and honesty, in short to be a mensch – was what it meant to be a Jew.

Perhaps it is just coincidence.  Everyone has a bad week here and there.  After all, the Golden State Warriors, the best team in basketball, have lost their last two games in a row.  But we expect more, and we should.  The Torah teaches that Israel is supposed to be a light unto the nations.  It is hard enough to do that in the very best of circumstances.  With the headlines of the last week about three highly visible and prominent Jews, it makes it feel almost impossible.

In his closing statement at the public phase of the Michael Cohen testimony, Representative Elijah Cummings said ‘we are better than this.’  Jews around the world may be saying the same thing about this week’s news.  Let us hope we are right, and let us live our lives accordingly.

Unbridgeable Gaps

Here is a text version of my sermon from first day Rosh Hashanah, 5779 –

     It is with a deep sense of gratitude and that I welcome you all and wish you this morning a shana tova, a happy and healthy new year.  My gratitude comes from the understanding I have – that grows stronger year by year – of how lucky I am to be serving this congregation, with the wonderful staff that we have, the incredible lay leadership, and most importantly of all, the warm congregational community.  Most of all today I am grateful to be celebrating this Rosh Hashanah with all three of our children in town – the first time in many years – and with both my parents and Becky’s parents with us as well.  I can’t imagine a sweeter way to begin a new year.  

     This is now the 21st year that I have led services at Beth El during the High Holy Days, for many years in the Offit, and the last decade here in the Berman-Rubin Sanctuary.  And for four years before that I officiated at Yom Tov services as a rabbinical student, so all told this is my 25th year in the pulpit during the fall holidays.  In all that time I cannot remember a year in which the country has felt more divided than it does right now.  And it is that sense of division that I would like to spend some time thinking about with you this morning.

     I understand that this is an uncomfortable topic.  But I also believe that one of the only ways to deal with things that are difficult and challenging is to put them out in the open, name them, and talk about them.  There is an old saying that the job of a preacher is to afflict the comfortable and to comfort the afflicted.  I might do a bit of both this morning, thinking with you first about what divides us in this year of division, in a country that feels more and more divided.  Then I hope also to remind us all of what unites us, of what brings us together.  But we must begin with afflicting the comfortable, as it were, and thinking about the divisions that are pulling us apart.

     That is a long list that seems to just get longer and longer.  We have Democrats and Republicans, Fox News or CNN, the NY Times or the Wall Street Journal, liberals and conservatives.  We have AIPAC and JStreet, blue states and red states, pro life and pro choice, and of course this being baseball season, we must acknowledge one of the deepest divisions of all, Red Sox and Yankees fans.  I know there are some of both sitting in the room this morning.  There are economic divisions, racial divisions, and educational divisions.  Those on one side or the other side of just about any issue today are more entrenched in their views, and far less likely to listen to someone who thinks differently.  Many of us feel it has become virtually impossible to talk about the issues of the day in public, particularly with people with whom we might not agree. 

     It is important to say, first of all, that we have all participated in fostering these divisions, whether consciously or unconsciously, we are all at fault.  More and more we live in our own intellectual and political silos, only exposing ourselves to news and views that support what we think, and shutting off any idea or program or opinion that does not jibe with what we believe to be true.  We have allowed ourselves to become trapped in a cycle that hardens our views and deepens the divisions between us.  What I am wondering today is if it is possible to get out of that trap, to break that cycle?  Or, if we have to live in it, what is the best way to do so?

     Many of you ask me at this time of year about how my sermons are coming along.  ‘Have you started writing them yet, rabbi?’ (July)  ‘Did you finish your sermons rabbi?’ (August) ‘What are you talking about rabbi?’  ‘Where do you get your ideas from?’  The truth is it differs year to year, but there are some elements in terms of my process that are always the same.  

     One of those is that each year Becky and I visit Gloucester, MA, the small fishing town where Becky grew up and her parents still live.  Those visits are usually mid to late summer, so the HHDs are very much on my mind, and I often talk over sermon ideas with my father in law, whom many of you know is a rabbi as well.  And this past summer – just a little more than a month ago – my father in law and I sat in Gloucester at the kitchen table one evening, sipping a bit of scotch, and we talked about this sermon.  And we had, what in Jewish tradition, is called a mahloket, a disagreement.  There was, between us, about this sermon, a division.  

     You see I am by nature A an optimist, and B, probably a bit naive.  So I said I wanted to talk in the sermon about divisions, but what I wanted to do with it ultimately was remind everyone that there is more that unites us than there is that divides us.  That we have common values as Americans and as Jews that bind us together, that we have a shared history, that there are shared beliefs that are still there, that we just need to recover those in order to create a common ground we can stand on together.  I wanted to use a line from the Mahzor, one of my favorites, ויעשו כלם אגודה אחד – we will all be bound together, in common purpose, and בלבב שלמ – with a unified and full heart.  Little did I know it at the time, but in Senator John McCain’s last statement to the American people he would write this:  “We are three-hundred-and-twenty-five million opinionated, vociferous individuals. We argue and compete and sometimes even vilify each other in our raucous public debates. But we have always had so much more in common with each other than in disagreement. If only we remember that and give each other the benefit of the presumption that we all love our country we will get through these challenging times. We will come through them stronger than before. We always do.”  That about sums up where I wanted to try to take this sermon.

     But my father in law, older and wiser than I, (and also less naive) had a different perspective.  And he argued, quite persuasively, that it actually may not be true anymore that there is more that unites us than divides us.  That in fact the divisions that we feel every day cannot be banished by sitting around the camp fire and singing kumbaya together, and remembering shared values and easier times.  That the real question is not how we bridge the gaps and diminish the divisions, but rather how each of us will choose to live in this new world where the divisions are so deep.  

     That idea of choice – of choosing how to live, of being in control of our own actions and our own words and our own lives and even our own destiny – is a powerful idea in our tradition.  The Mahzor reminds us of that time and time again.  We choose between right and wrong.  We choose how we relate to our spouses and our children and our parents and siblings, and to friends.  We choose, when we are angry with someone, to simply walk away from them or to let them know.  And then we can choose how we will let them know.  And when someone believes something we don’t believe we choose how we react to that.  We can listen or argue, we can be silent or walk away.  We can  treat that person with dignity and respect, or treat them with disdain and disregard.  Those are choices that we are compelled to make.  And so in my father in law’s view the question is how will we choose to live in this divided world?

     Among the books I read this summer was a slender volume written by the Israeli writer Yossi Klein HaLevi, entitled ‘Letters to My Palestinian Neighbor.’  In a series of short essays, he writes to the Palestinian family that lives just over the green line and beyond the security fence, literally a stone’s throw from his backyard, a family he has never met.

    He is not naive, HaLevi, fully understanding how deep the divisions between Israelis and Palestinians truly are, and how starkly different their narratives.  He is not an optimist, either, and he offers no quick fix prescriptions.  Instead he arrives at a place of accepting that the divisions between the two peoples will remain in place for many years, if not forever.  And if that is the case, he wonders – if the gap is unbridgeable – what possibly can be done?  He writes this:  “There may well be no way to  bridge our opposing narratives…  Even as we seek a two state solution, we will likely remain with a two narrative problem….  Accommodating both our narratives, learning to live with two contradictory stories, is the only way to deny the past a veto over the future.”

     I still hold out hope in my heart that the words that Senator McCain penned before he died will prove to be prophetic, and that the deep divisions we feel today in our country will be healed by a sense of common purpose and citizenship.  I am old enough to remember a time when we began each day in the public school I went to by reciting the Pledge of Allegiance.   We stood and saluted while facing the flag, and I suspect many of you still know the words by heart, as I do myself – I pledge allegiance to the flag, of the United States of America, and to the republic for which it stands – ONE nation…INDIVISIBLE…

     But until that time comes, if it ever does, we must learn to live in a world with contradictory values and accept that there are many more narratives than the one to which we subscribe.  And how we deal with that reality will be the true test of this country and of each of us.  

     If you think about it for a moment the very experience of the High Holy Days is predicated on an unbridgeable gap.  On the one side is God, eternal, righteous and just, and ultimately unknowable.  And on the other side we stand – imperfect and flawed, frail and limited, struggling and unsure at the start of a new year.  But as impossible as it is to bridge that chasm, nevertheless, here we are.  And we softly pray, reciting ancient words and also words unspoken in our hearts and souls.  And we send our thoughts and prayers across that great gap of time and space.  

     And God’s response comes, as it says in the Unetane Tokef, in a kol d’mama daka – in a still, small, inner voice, a Presence that judges us as we are, and yet invites us to turn and to return, through acts of righteousness and charity to ideals that uplift and ennoble us.  To chose kindness over anger, generosity over self indulgence, respect over scorn, and love over hostility.  May we choose well and wisely, so that we, our families, the Jewish world, and this country, can  be blessed in this new year with gracious deeds and peaceful hearts.

Hevruta

Here is a text version of my sermon from 7/14/18 –

     I would like to tell you a tale this morning of two rabbinical students, who entered the rabbinical program at the Jewish Theological Seminary in the same year.  They had never met before, and came from very different backgrounds, but they quickly became friends, sharing a number of common interests, among them the Grateful Dead and good beer.  Before long they were not only friends, but also they were a hevruta, they were study partners.

     In the traditional world of Jewish text study your hevruta becomes your closest companion.  You spend an inordinate amount of time with your study partner tackling difficult texts, and the dynamic of the relationship is supposed to be one of prodding and pushing the other, of challenging the other’s interpretation of a given text, of using your partner to test ideas and to explore concepts.  To do this you must trust the other person, because you must also make yourself vulnerable.  That is to say you must at times be willing to acknowledge the limits of your own intellectual ability, you must also be willing to admit sometimes before someone else that you don’t know the answer, something that generally rabbis don’t like to admit.

     Over time, the relationship – the hevruta – either works or it doesn’t.  If it doesn’t work, it breaks apart.  But if it does work, the study partners become very close, through the shared time, the intellectual exploration, and coming to know one another in a deep way.  And so it was for me – I imagine you’ve already guessed I am one of the students in this story – and my hevruta, my rabbinical school study partner.  In fact depending on whether you ask me, Becky, or my study partner, our son Josh is named for my rabbinical school hevruta.  

     But as it has to happen in all the great tales, there was a parting of the ways.  This did not happen because we fell out of favor.  It did not happen because we grew distant from one another – in fact we are close to this very day.  It happened because at some point during our third year of rabbinical school my study partner Josh decided to make aliyah, to move to Israel and become an Israeli citizen, and Becky and I decided to return home, to the States.  Josh ultimately left rabbinical school and pursued an academic career, while I continued on the rabbinic track, and am now twenty one years into my pulpit career.

     Now that I’ve taught you the term hevruta – which means?  study partner! – I want to teach you another term – bar plugta.  Your bar plugta is the person with whom you often disagree, and it is not uncommon that your hevruta is at times your bar plugta – that your study partner is often the intellectual thorn in your argument, or in the way you understand something about the world.  And so it was with me and with Josh about Israel.  He made aliyah from a deep belief that there is only one place on the earth that a Jew can fully live as a Jew, and that there is only one place on the earth where the Jewish people can fully realize their destiny – and that place is?  the land of Israel, Eretz Yisrael.

     But I returned from Israel to the States with a deep belief that my Jewish life would be most meaningfully lived here in the Diaspora, and what is more, that a healthy and vibrant diasporic Jewish community is important for the Jewish people, and for the land of Israel itself.  And what is curious is that now 23 years after Josh decided to stay in Israel and Becky and I came back to the States, I think we are both right.  In other words, there is something to be said for Josh’s position – more and more the destiny of the Jewish people as a nation is being played out in the land of Israel, and those of us who live in the Diaspora are in many ways observers of that great saga.  Not that we don’t love Israel, not that we don’t follow events there closely, not that we don’ travel there and send our children and grandchildren there – we do all of that.  But what we do not do is live there.

     On the other hand, as the years have gone by, I have been more and more convinced of the need for a healthy Jewish community outside the land of Israel.  You may have noticed an odd narrative that appears in this morning’s double Torah portion Matot -Ma’aseh.  It is curious because for forty years now the Israelites have wandered in the wilderness with one goal in mind – which is?  To make it to the promised land.  And now here they are, just on the other edge of the Jordan River, just about to cross over into that land.  And suddenly – as if out of nowhere – the leaders of two tribes – Gad and Reuben – come forward to ask Moses a question.  “Would it be OK,” they ask Moses, “if we don’t go into the land.  Would it be OK if we just stay here, on the east side of the river, outside the land that God has promised, and make our lives?  It is a good land,” they say, “So would you mind terribly if we don’t go into the land?”  Moses at first is not pleased with the request, but in the end, after some negotiation, he permits it.   And in that moment Moses establishes what for all intents and purposes is the very first diaspora Jewish community.  

     Why did Moses agree to do that?  He had worked his entire life to get the Israelites into the land, and just when that goal was about to be realized he backed off, at least for two of the tribes.  Why?

     To answer that question I would like to point your attention to a fanciful midrashic text that imagines that before Moses died God showed him the entire future of the Jewish people.  And if we set aside reason for a moment and take that textual idea to its logical conclusion, then Moses knew what a crucial role the Diaspora would play in Jewish life and Jewish history.  

     Moses knew, for example, that for 2000 years Jews would not have a homeland, and would need to figure out how to maintain their faith and their identity when those things were not tied to a specific place.  He knew that Jews would need the intellectual give and take of the larger world around them.  He knew, for example, that what would make Maimonides great one day would not be his knowledge of Jewish texts, that what would set Maimonides apart would be his knowledge of Greek philosophy and secular sciences.  Moses knew that one day there would be an Einstein, and that what would make Einstein Einstein would be his Jewish propensity to ask questions set against a secular scientific method that came from the non-Jewish world.  He knew what Judaism would give to the world, and he also knew what Judaism would need from the world.

     Perhaps Moses also knew that Israel would need both a hevruta and a bar plugta.  A study partner to support her, to be close to her, but also to push and prod her, to sometimes challenge her, even to respectfully disagree with her.  To live a Jewish life outside of the land, and so to see things through a Jewish lens but from a totally different perspective.  He knew that at times the Diaspora community would carry the Jewish torch, while at other times it would burn most brightly and beautifully in the land of Israel itself.   That one community would strengthen and support the other, and that the ethical and moral vision of Judaism could be lived in the land, but taken to many other lands.  So may it continue to be for many generations to come.

(Un)Holy Alliances

If you follow news in the Jewish world you already know that two weeks ago the Israeli government hosted a dedication ceremony for the new American embassy site in Jerusalem.  It was a day long anticipated and yearned for by Israelis and Jews in the diaspora, acknowledging ‘de juro’ what has long been held true ‘de facto’ in the Jewish community:  Israel’s capital is Jerusalem.

This is not to say, by the way, that the Palestinians can’t one day have a capital of their own in the area now called East Jerusalem.  It is almost exclusively Palestinian in terms of its population, and if the two parties ever figure out a way to move forward with a peace process I expect a Palestinian governing center in East Jerusalem will be part of the puzzle.  But that is a discussion for another day (or another blog post).

Instead I would like to focus on the dedication ceremony itself, and the strange, if not bizarre, group of people assembled for said event.  The expected Trump administration reps where there, from Ivanka to Jared to Steve Mnuchin to David Friedman.  Hovering on the periphery of the affair was Sheldon Adelson (who by the way personally paid for the Guatemalan delegation to attend?!), the unsavory casino owner who sometimes seems like PM Bibi’s puppet master.  Bibi was there himself, basking in the fruits of his long labors and clearly enjoying the proceedings.  Then of course you had a number of black hat wearing members of the ‘Rabbanut,’ Israel’s official and state sponsored rabbinic body.

It was odd enough that the Orthodox rabbis were rubbing shoulders (well, not literally, of course!) with Ivanka after they publicly questioned the status of her conversion and  attacked the credentials of the rabbi who guided her on her journey to Judaism.  But the strangest thing about the entire affair was the inclusion of two American Evangelical pastors on the program, Robert Jeffress Jr. and John Hagee.  Hagee once suggested that Hurricane Katrina’s devastation of New Orleans was caused by God because of the city’s sinful ways.  And Jeffress has a history of making distasteful and racist remarks about Muslims, people in the LGBTQ community, and – Jews!

Some have argued that Bibi sat there with a smile on his face while the two ‘religious leaders’ made their remarks and smiled for the camera, but all the while the Israeli PM’s stomach was churning.  It was the price he had to pay to the Donald, as the Prez used the pastors to shore up his base.  But not so fast.  One night after the dedication ceremony Netanyahu held a closed door meeting with an Evangelical group of prominent pastors and activists to personally thank them for their help in moving his agenda forward.

An unholy alliance indeed.  Netanyahu is willing to press the flesh with the Evangelical Christian right, regardless of how dangerous, racist, antisemitic, and just plain wacky its views can sometimes be.  The Orthodox rabbis are willing to do the same, genuflecting to Trump and his agenda, both religious and otherwise, so long as their goal of a ‘greater Israel’ is protected and advanced.  I suppose they figure when the Messiah finally arrives they’ll go with their friends Hagee and Jeffress to ask if it is the Messiah’s first or second time touring the earth.  And Netanyahu bends his knee to the pastors and the rabbis, seeing in their nationalist ideology and religious zealotry a path to power.

Politics does indeed make strange bedfellows.  It also settled a dark cloud over the embassy dedication, a day that could have been joyous for Israel and Jews everywhere.

As my Bubbe used to say, ‘Oy vey!’

Goodness in the Wilderness

This is a text version of my sermon from this past Shabbat, 5/18/18 –

     We began reading this morning the fourth book of the Torah, called in Hebrew Bamidbar, and in English the Book of Numbers.  The book is primarily concerned with the wanderings of the Israelites through the wilderness in the course of their forty year journey to the Promised Land.  By and large it does not paint a pretty picture.  The Israelites are, to use a technical term, ‘kvetchy.’  They complain frequently to Moses, about just about everything, from the difficulty of the journey, to the quality of the food, to the qualifications of Moses to be their leader.  That complaining is a theme that runs throughout the entire book.

     And the brief snippets of narrative that the Book of Numbers offers are no better, and in fact might even be worse.  It is in Numbers where we find the disastrous episode of the quail, where God gets so angry at the people for not being satisfied with manna that God gives them so much quail to eat that they all become sick.  It is also in Numbers where we will read about the rebellion of Korah, a communal agitator who challenges the leadership of Moses.  And Numbers contains the infamous episode of the spies, who go to scout out the land, bring a bad report back to the people, and cause God to decide that none of the Israelites who left Egypt will ever get to see the Promised Land.  Or if you want to read about a family squabble you can look at Numbers 12, which describes Aaron and Miriam challenging the authority of their brother Moses, and then as punishment Miriam’s public shaming.  Last but not least it is in Numbers where Moses will strike the rock, and will be forbidden by God to enter the Promised Land.

     Not a pretty picture, by any means.

     And I’ve always wondered, wasn’t there anything good going on when the Israelites were wandering for all those long years?  If you think about it, there must have been!  It was forty years!  There must have been weddings.  And after the weddings, babies were born.  Friendships were formed.  I am sure there were countless acts of gemilut hasadim, of loving kindness, of one person helping another.  I imagine there were many sacred moments, celebrations of holidays, brises, and probably there were people who were gravely ill, and recovered, and their family felt tremendous gratitude.  There must have been hundreds and hundreds of good things that happened to the people as they wandered towards the Promised Land, but the Torah doesn’t describe any of it.

     On the one hand, I understand.  In any dramatic narrative you have to have tension.  That is what is interesting.  That is what catches people’s attention.  Imagine if you went to a movie, and the plot was as follows:  two people are married, they have two children, they get up each morning and go to work, they are successful in their jobs, they come home each night, have dinner as a family, the kids tell the parents they are getting straight ‘As’ in school, the parents put the children to bed, watch an episode of a Netflix show, and then get into bed themselves, kissing each other good night before they fall asleep. Who would watch that?  It would be boring!

     But still, reading through the Book of Numbers, you can’t help thinking you’d like a little bit of that ‘boring.’  It can feel like an unrelenting tale of woe and misfortune, as if nothing good ever happens, or ever will.  As if the only thing the people know how to do is complain.  As if there is no goodness at work in the community, no good people going about their day to day lives and doing the best they can to live with kindness, compassion and mercy.

     If you think about it, it is not unlike the way Israel is often portrayed in the news media and the international community.  It has been a difficult week for Israel.  I am sure almost everyone in the room is aware of the terrible situation at the Gaza border crossing earlier in the week, and if you pay any attention to the news you know that some 60 Palestinians were killed, and many others wounded, as they demonstrated and attempted to break through the border fence.  

     At this point there have been thousands upon thousands of words written about what happened.  Much of the debate tends to fall along political lines, between left and right, the left tending to blame Israel for what happened, the right tending to blame the Palestinians, particularly Hamas.  We know for certain that there were Hamas fighters at the border, and we know that Hamas incites violence, and that it has a stated goal of destroying the State of Israel.  That we know.  

     We also know that no Jew who cherishes the values of our tradition feels proud of what happened at that border this week.  There has been tremendous angst, both in Israel, and in the Jewish community abroad, about the loss of life on the Palestinian side, and this is something we should be proud of!  That we value life that highly, even the lives of those opposed to us, even the lives of those whose stated goal is to destroy Israel, that we feel guilty, and we worry, and we wonder if something could have been done differently so that fewer lives would have been lost.  

     This is not to say that Israel is perfect.  There is no perfect country in the world.  The United States is not perfect.  Israel also is not perfect.  But Israel is not all bad, the way it is all too often painted in the news.  Sometimes you can read the news about Israel and it is like reading the book of Numbers.  All that you find are descriptions of the tragedies and the deaths and the condemnations and the UN votes.  One grim narrative after another after another.  That is the Book of Numbers.  

     So sometimes, and maybe particularly when Israel has had a difficult week, we need to remember what goodness has come into the world because Israel has existed for 70 years.  We should remember that Israel is the sole democracy in the Middle East where equal rights for men and women are upheld, where freedom of the press is respected, and where religious diversity is allowed.  We need to remember that Israel is a nation of learning with great universities, libraries, and museums.  Since Israel’s founding 10 Nobel prizes have been awarded to Israeli scientists, more per capita than any other country in the world.  Their discoveries have been shared with every nation, and the entire world has benefitted from them.  This week it might be good to remember  that Israel is a country with state of the art medical facilities where Jew or Arab, Christian or Muslim is cared for.  We should remember that Israeli agricultural innovations are used all over the world, from South Africa to Columbia to Nigeria to India, and help feed thousands and thousands of people.  Even though we ask you to turn your phones off in shul, we should remember that there are cell phone and computer technologies that are relied on across the globe that were created in Israel.  And we should recall – in a week that has been hard for Israel – that the first ingestible video camera was invented there, that other medical technologies, invented in Israel, are used all over the world, and are saving lives every day.

     Israel is not perfect, that is true.  And it has been a hard week.  That is also true.  But Israel and her people are constantly striving to do better, to be better, and to make the world itself a better place.  May they continue to strive for those goals, and for the greatest goal of all, peace, in the years ahead –