Download Al Cheit Shechatanu L`fanecha: For the Sin of Extremism - Beth

Al Cheit Shechatanu L’fanecha:
For the Sin of Extremism
Rabbi Jordan M. Ottenstein, RJE
Beth-El Congregation, Fort Worth, Texas
Kol Nidre, 5776
Al cheit shechatanu l’fanecha…
For the sin we have committed against you by harboring extremist views.
V’al cheit shechetanu l’fanecha…
And for the sin we have committed against you by tolerating extremist views
and fanatical violence in our communities and in our world.
Just this past summer, we have been witness to numerous examples of
individuals and groups harboring extremist viewpoints, and using these viewpoints
to harass, intimidate, hurt, and kill those whom they did not agree with. And these
extremist views affect all faiths, political movements, and ideologies.
We have seen segregationist white supremacist, Dylann Roof deliver
mayhem and massacre at the Emanuel African Methodist Episcopal Church in
Charleston, South Carolina. We have seen a contest in our own Metroplex where
$10,000 was offered for the best rendering of the Prophet Muhammad, and we saw
that the aftermath of this contest, put on by extremists, was the shooting attack by
other extremists. We have seen ISIS grow in size and influence, raping, torturing
and murdering those they see as infidels. We have seen the Westboro Baptist
Church in the news again and again, spouting their hatred. We have seen extremist
views on the left and the right of the political arena, which has led to a sense of
mistrust and vitriolic speech as we have entered this upcoming year leading to a
presidential election. In fact, just this past week, during the Republican debate on
CNN, Ann Coulter tweeted about the “F-ing Jews.” Now, whether you are
conservative or liberal, I think we can all agree that comments like this cross the
line from acceptable political discourse into the realm of extremist thought. And
we have seen, from Jews claiming to be among the most pious, two horrific events
that took place on Tu B’Av, the Jewish day of celebrating love: first an UltraOrthodox Jew attacked marchers in the Jerusalem Gay Pride Parade, stabbing six,
one of whom, 16-year old Shira Banki, died from her wounds. And later that
night, two Palestinian homes were fire-bombed, graffiti with the words “Long live
the Messiah,” and “Revenge” was found on the walls, and an 18-month old, Ali
Saad Dawabsheh, was killed while his parents and brother were taken to the
1
hospital with burns covering most of the their bodies. A few days later, his father
died from his injuries as well. Just this past week, his mother passed away too.
All of these groups and individuals have one thing in common: extremist
views. And, it doesn’t matter what religion, or on what end of the political
spectrum one falls, extremist behavior and thought is dangerous. For remember
that, along the political spectrum, if one goes too far left, they become a Sovietmodel Communist, and if one goes too far to the right, they become a fascist. And
extremist viewpoints have the possibility of becoming even more dangerous in the
religious world. This is because extremist Christians, Muslims, Jews all claim to
have a monopoly on truth, and are unable and unwilling to listen to opposing
points of view. In fact, disagreements are seen as a fight between “good” and
“evil,” with those that do not agree seen as an existential threat. The extremists see
disagreement as a threat to their survival, their God, and their way of life. This is
why Dylann Roof murdered the members of Mother Emmanuel. This is why ISIS
exists, grows stronger, and can recruit more members. This is why, though they
are small in number, the Westboro Baptists Church receives countless donations
from around the country. And this is why, those Jews, in the land of Israel, see it
as necessary to kill and maim the innocent.
And yet, these viewpoints and these behaviors, especially among those who
are part of klal Yisrael, the community of Israel, are so antithetical to what our
tradition teaches. In response to the stabbing at the Pride Parade, Rabbi Binyamin
Lau, a prominent Orthodox rabbi, and the cousin to the current Ashkenazi Chief
Rabbi of Israel, said, ““It is unacceptable that after Thursday night’s stabbing,
someone should come and say that he condemns the act because ‘a Jew doesn’t
stab another Jew. That is racism. A Jew does not stab another human being.
Period.”1 To claim to be Jewish while committing these horrible acts goes against
everything the Jewish people stand for. In fact, in response to these heinous acts,
numerous Jewish leaders, from all streams of Judaism have spoken out against the
extremist violence. My teacher, Rabbi Gary Pokras wrote, “We condemn these
senseless acts of violence and terror, and repudiate their perpetrators. They have
cultivated hatred in place of love, and have chosen destruction, assault and murder
as a result. We are outraged by their twisted acts, mourn for the dead, and sit in
solidarity with the victims. They DO NOT represent Judaism or the Jewish people,
and in committing these crimes they have violated us all.”2
1
Lau, Rabbi Binyamin. Speech. August 1, 2015. Jerusalem.
Pokras, Gary. “Hate on a Day of Love.” July 31, 2015. http://www.rabbigarypokras.com/blog/hate-on-a-day-oflove Accessed on August 14, 2015.
2
2
Even among the Ultra-Orthodox, many reacted in surprise, horror, and
regret. The two chief rabbis of Israel David Lau and Yitzhak Yosef “decried the
attack. ‘The Torah of the Jewish people forbids all violence and [efforts to] injure
any person, and especially someone who tries to kill another person,’ said Lau.
“It’s unthinkable that a man can lift up his hand against another Jewish soul
in the name of religion,’ said Yosef. ‘I am praying from the bottom of my heart for
the full recovery of those who were injured, and in the face of this type of hatred I
call on the entire Jewish people to return to unity in kindness and tolerance.’”3
These rabbis make a good point. One who chooses violence, hatred, and
extremist behavior does not represent the Jewish people, Judaism, or anything that
our beautiful tradition teaches.
This is not to say that disagreements or even passionate viewpoints in
Judaism are wrong. In fact, they are often encouraged. The Talmud tells a tale of
a great dispute that occurred over whether a specific oven was kosher or not.
Rabbi Eliezer said that the oven was kosher, while the other sages expressed doubt.
“It is taught: On that day R. Eliezer brought forward every imaginable argument,
but the Sages did not accept any of them. Finally he said to them: ‘If the halakhah,
the religious law, is in accordance with me, let this carob tree prove it!’ Sure
enough the carob tree immediately uprooted itself and moved one hundred
cubits...from its place. ‘No proof can be brought from a carob tree,’ they retorted.
And again he said to them ‘If the halakhah agrees with me, let the channel
of water prove it!’ Sure enough, the channel of water flowed backward. ‘No proof
can be brought from a channel of water,’ they rejoined.
Again he urged, ‘If the Halakhah agrees with me, let the walls of the house
of study prove it!’ Sure enough, the walls tilted as if to fall. But R. Joshua, rebuked
the walls, saying, ‘When disciples of the wise are engaged in a halakhic dispute,
what right have you to interfere?’ Hence in deference to R. Joshua they did not fall
and in deference to R. Eliezer they did not resume their upright position; they are
still standing aslant.
Again R. Eliezer then said to the Sages, ‘If the halakhah agrees with me, let
it be proved from heaven.’ Sure enough, a divine voice cried out, ‘Why do you
dispute with R. Eliezer, with whom the Halakhah always agrees?’ R. Joshua stood
up and protested: "The Torah is not in heaven!" (Deut. 30:12). We pay no attention
3
Rosenberg, Yair. “Jerusalem’s Chief Rabbi Visits Victim of Gay Pride Parade Stabbing.” Tablet Magazine. July 31,
2015. http://www.tabletmag.com/scroll/192612/jerusalems-chief-rabbi-visits-victim-of-gay-pride-paradestabbing. Accessed on August 14, 2015.
3
to a divine voice because long ago at Mount Sinai You wrote in your Torah at
Mount Sinai, `After the majority must one incline'. (Ex. 23:2)"4
This story shows two things. First, it shows that a passionate viewpoint is to
be respected. Even though the other sages did not agree with Rabbi Eliezer, their
respect for him did not wane due to his passion. And second, it illustrates the
Jewish notion that “kol machloket she’hi l’shem shamayim sopha l’hitkayem, all
disagreements that occur for the sake of heaven will endure.”5 This is to say that
disagreements, debates, and arguments are acceptable, and even praiseworthy
when made for the sake of heaven. Yet, when made for malicious, self-serving, or
extremist causes, they should be avoided and are frowned upon. This saying, from
Pirke Avot, the ethical sayings of the ancient rabbis, continues by giving the
rebellion of Korach, who held extremist views opposing Moses, as an example of a
disagreement to be avoided. For Korach, wanted to lead the people for his own
personal gain, and rather than approaching Moses and having a respectful
disagreement, he led a group in open revolt.
We are only human, and as such, we have opinions. These opinions, which
are sometimes deeply held, along with our thoughts and feelings, are an important
part of what makes us who we are. And yet, when we are so wedded to our
opinions, when the thought of changing one’s mind, of opening up to another point
of view, causes us to hurt those around us, it is a problem.
And extremism is not a new disease. The Talmud relates that after the
rebellion against the Romans, the great mystic, Rabbi Shimon bar Yochai emerged
from years of hiding in a remote cave. Upon first stepping into the sunlight, the
rabbi saw men working in the fields. Angered at the sight of daily life preceding
normally when he had been praying and meditating in secret for so long, he
exclaimed, “They forsake eternity and spend their time on transitory things!”
Wherever he looked, the legend relates, the land was instantly consumed in flames.
A voice came from heaven and said, “Have you come out of hiding in order to
destroy My world? If so, go back to your cave.”6 In commenting on this story,
Rabbi David Wolpe remarks, “This is not only a warning against fanaticism; it is
an endorsement of the importance of daily life and everyday activities…
[furthermore], that there is no monopoly on truth does not mean, however, that
there is no truth.”7 There is truth, the truth that we are all created b’tzelem Elohim,
in the Divine Image, the truth that every human life is sacred, and the truth that, as
4
Babylonian Talmud, Baba Metzi 59b
Pirke Avot 5:17
6
Shabbat 33b.
7
Wolpe. David J. “The Healer of Shattered Hearts: A Jewish View of God.” Penguin Books. Toronto. 1990. p. 165
5
4
God told Job, we cannot understand the complexities of the universe. Therefore,
we are urged to keep seeking for answers, yet not be so certain our answers are
correct, or that our answers are the only ones that are correct, so that others must be
wrong.
And furthermore, we cannot continue to be held hostage to the theatrics of
religious extremists. It is time for us to stand up and say that we will not tolerate
this any longer. Now, each extremist must be approached in a different manner,
but it is important to approach these situations, and demand that our neighbors do
the same. Among our own community, it is essential to be vocal in our criticism of
Jewish extremism and to support organizations and causes that help break the cycle
of extremist rhetoric. We must demand that fringe groups, such as the Westboro
Baptist Church, do not get the publicity they are so desperately looking for, and we
must demand from our friends and neighbors from other faiths, both Christian and
Muslim, to stand up to their co-religionists who harbor extreme views. And, we
must urge those in the seats of power to do all that is possible to protect the rights
of those who do not hold extremist views and to fight against extremism where it
exists.
Russian professor Michael Chlenov, of the Moses Maimonides Academy in
Moscow states that Judaism is a tool of resistance. He says that, “whenever you
come across words, behavior, or events that you feel are evil, you almost
automatically react with three words, ‘I am Jewish.’… [for we should remember]
Mordechai, who said that he would not kneel before Haman because he was
Jewish.”8 Because we are Jewish, we have an obligation to resist the forces of
Haman, the extremist forces that seek to blot out truth, seek to blot out differences
of opinion, and seek to destroy all who disagree with them. And tonight, as we
sang the Kol Nidre, the night where we recall our vows, I urge each of us to take a
vow, that in the year to come we will remember the words, “I am Jewish:” I am
one who wrestles with my God, one who seeks to understand the world around me,
and one who is open to, at the very least, hearing the opinions of others.
Al cheit shechatanu l’fanecha…
For the sin we have committed against you by harboring extremist views.
V’al cheit shechetanu l’fanecha…
And for the sin we have committed against you by tolerating extremist views
and fanatical violence in our communities and in our world.
8
Pearl, Ruth and Judea. “I am Jewish: Personal Reflections Inspired by the Last Words of Daniel Pearl.” Jewish
Lights Publishing. Woostock, Vermont. 2005. p. 23
5
May we do a better job in the year to come and make sure that we do not
commit these sins again.
V’al kulam Eloha selichot, salach lanu, m’chal lanu, kaper lanu.
For all of these things, O God of forgiveness, forgive us, pardon us, grant us
atonement. Amen.
6