Wednesday, April 20, 2016

Passover: Speaking our way out of shame

According to a recent article in the Atlantic, “the secret shame of middle class americans,” many more Americans are cash-stapped than we are accustomed to believe. For example, 47% of Americans can’t round up $400 for an emergency. Most can’t afford the accoutrements of middle class lifestyle: house, cars, health, vacation—which costs an average family $130,000, double the median family income. You’d never think—those who have these things talk about them, we hear about all sorts of family vacations, but those who don’t have don’t talk about it-it’s too shameful.
How many Americans are living in this kind of shame, unable to speak about the pain they experience?
The Haggadah instructs us to start the narrative with shame (gnut), and end with praise (shevah). The Talmud (Pes 116a) reports a debate about what shameful situation is meant. Rav says “shame” refers to idolatry, so he starts the Maggid narrative with terach’s idolatrous family. Shmuel, on the other hand, starts in Egypt with avadim hayyinu, “we were slaves in egypt.” What’s the difference?
Maybe for Rav, shame is when we do something truly bad, so he reaches back to idolatrous days. For Shmuel, on the other hand, shame has nothing to do with whether it is our fault; it is being in an embarrassingly low situation
What’s the shame in that? Why do we feel bad about ourselves when we are down & out? Why do people feel ashamed of not having money, live in silence?
Maybe the shame is really like Rav: fear that others will see it as a moral failure. The OED defines shame as “a painful feeling of humiliation or distress caused by the consciousness of wrong or foolish behavior.” Jeremy Seabrook, in the Guardian, recently argued that we used to blame poverty on God, but now we blame it on the people.
Or perhaps Shmuel feels that even if it’s not my fault, I still experience it as shameful. I know others will look down on me. Also, I can’t see myself as being needy, weak, etc. None of us wants to see ourselves as poor, vulnerable, down and out. We certainly don’t want others to see us that way. So we suffer in silence.
Just like when we were slaves in egypt, We are shamed into silence. Shame is a contemporary Mitzrayim
What truths do we have that we are not speaking?
What truths are those around us suffering but too ashamed to speak up?

There is a classic midrash on the word “pesah,” that interprets it as peh sah, a mouth telling. On a simple level, the ‘mouth telling’ is reading the Haggadah, telling the story of the Exodus. On a deeper level, however, the mouth is gaining the ability to speak through the process of the exodus. Gaining the ability to speak is itself yetziat mitzrayim, leaving egypt.
Now we get a little technical:
The Zohar distinguishes kol, inner truth that we need to speak, the voice of our heart, from dibbur, the words that actually leave our lips. If the universe is divine speech, self-expression, then kol is the voice of the divine heart, and dibbur is the actual expression of the divine into the physical universe.

Exile is a rupture between kol and dibbur. On an individual level, this means that my inner voice is not articulated into speech. On a divine level, this same rupture happens to God.

The Zohar says that the Jews were constricted like the embryo of a donkey in its mother’s womb. They could not move. Redemption started when they cried out: They cried out, and god heard their cry.

Really embryos do move, so not a great metaphor; maybe donkey embryos move less than human embryos, or maybe the point was that an embryo can’t talk. But the idea was that egypt is a constriction that prevents the dibbur, the articulation of deep truth—they were not not speaking their truth. Only when they cried out, in an unarticulated cry, did the redemption start

The invitation: speak our way out of our personal mitzrayim,
To speak our way out of shame

Wednesday, March 23, 2016

Bernie's boycott of AIPAC

I was deeply saddened and disappointed by Bernie Sanders not addressing the AIPAC convention. It was sad to me, for one, to see the only Jewish candidate skipping a major Jewish convention. It was also disappointing to me since, just by virtue of being the only Independent in Congress, Bernie is something of a hero to me. But I was also deeply saddened by what it suggests for the possibility of conversation around Israel, and conversation in general over difficult topics.
For me, this raises some central questions: What’s the best way to deal with someone if I disagree vehemently? What does boycotting accomplish, and what does it destroy?
It is easy to engage in a “conversation” if I have enough things to say that you will agree with; this was the direction Hillary and Trump both went. It’s much harder to have a meaningful conversation if I assume you disagree with me if I walk in assuming there’s a conflict. The belief that there’s a conflict itself creates conflict.

I can think of two important ways to keep converations both real and productive, both of which 9I think) have a basis in Jewish tradition.
1. find common ground
In the classic debate between Shammai and Hillel (over a person sitting in a sukkah, but the table is in their house), Hillel wins the argument, not because of their superior reasoning, but because they were humble. What’s the proof they were humble? They quoted Shammai first. I imagine: they tried to fully understand his position first, and were even happy to explain his reasoning to others. I imagine they were even open to his arguments, even if (as in this case) they ultimately disagreed.
What would this have looked like? If you ever are a candidate for president who feels AIPAC is too easy on Israel, what could you do? You could first meet privately with AIPAC leaders, try to understand their position, try to learn if there are any facts that you may not have considered. try to understand whether there really are substantive differences.
I am not convinced the difference is really so far—maybe a difference in emphasis. Everyone at AIPAC already believes in a “2-state solution”-that’s not really a question. Could Bernie agree that Palestinians need to renounce violence before negotiating boundaries? Probably—he did say so in his speech. Could AIPAC agree that once Palestinians renounce violence, we would talk about a freeze of settlements? Probably.
What often strikes me in these conversations is that there’s much less substantive disagreement than the rhetoric leads us to believe.

2. engage personally,
In the debate between Hillel and Shammai, which was inherited by their followers (Bet Hillel and Bet Shammai), there were differences in their understanding of marriage laws that could have split the community. But nevertheless, their kids married each other. They were still friends. They didn’t
let it result in a breakdown of their relationships.
By boycotting, the conversation is automatically shut down. Once I boycott, I announce, I disagree with you no matter what, and there’s no conversation.
I would like to think that if Bernie had taken his proposed speech to AIPACleaders, and asked what they thought, he might have toned down what he said. I would like to believe he would have backed down from criticizing alleged Israeli bombing of hospitals in Gaza, if he realized they were being used as weapons bases (which he said are legitimate targets). I would like to believe he would not have criticized the alleged economic blockade of Gaza to the same extent, if he was educated about the military nature of the blockade, the challenges of allowing economic borders to remain open while trying to prevent weapons from entering, and the material support Israel does allow through.
When we shut down conversations, we prevent ourselves from growing, from learning our own blindspots. It’s easy to stay locked in my position, to think I’m right and build barriers against the world. It’s harder to engage in a meaningful conversation, where I learn and grow, and where I run the risk of actually changing my opinion.
The Talmud says that Torah scrolls should be written with a reed (rather than something stiffer) because reeds are flexible. May we all be flexible like reeds, growing in wisdom and understanding from deep conversation with each other.


Wednesday, January 20, 2016

Jewish Civil Disobedience, part 1: when do we cross the line?

Shifra and puah are my heroes
Transform course of history radically, through basic decency
Model for jewish civil disobedience, the faith that people being good, standing up to tyrants, can overpower them

Gandhi: He who resorts to civil disobedience obeys the laws of the state to which he belongs, not out of fear of sanctions, but because he considers them to be good for the welfare of society. But there come occasions, generally rare, when he considers certain laws to be so unjust as to render obedience to them a dishonor. He then openly and civilly breaks them and quietly suffers the penalty for their breach
Reading about shifra and puah in light of recent events makes me wonder:
Where is the line between non-violence/not committing crimes, and complacency?
Where is the line between speaking up and resisting, and criminality?

Danger of Criminality
The line to criminality has been crossed, recently, by BLM protesters destroying stores—ironlically, black owned stores-in race riots.

On Thursday evening, Nov. 12, a large demonstration by members of the Dartmouth and Upper Valley communities culminated in a moment of silence in front of Dartmouth Hall,” Mr. Hanlon wrote in an email sent to the Dartmouth community on Monday, The Tab Dartmouth reported. “This demonstration was a powerful expression of unity in support of social justice — Dartmouth at its strongest. I cannot say the same about events that transpired in Baker Library immediately afterward. I have heard reports of vulgar epithets, personal insults, and intimidating actions used both by students who entered the library and students who were already in the library.
Apparently: white students were pushed and shoved by the group during their Nov. 12 demonstration. some students studying in the Baker-Berry Library were yelled at, insulted and driven to tears.

In rockdale temple here in cincinnati, black rioters smashed the luchot during the race riots of the 60's; you can see the broken tablets in their lobby.

Halacha: law of the land is the law
-follow law and even pray for the governing authority
-only applies to just civil laws,
by proper authorities-i.e. the ones who mint the coine,
-only applies to laws which do not violate torah
What’s left?
Rambam: taxation & currency regulation
In general: halachic obligation to follow laws
Pay taxes, follow speed limit, don’t counterfeit money

Greatest danger: in protesting something unethical, I become unethical
Tzedek tzedek tirdof
never allowed to harm another person, even during a protest
While it is clear that Jewish law and tradition have a positive attitude towards protest and civil disobedience, it is equally clear that such activities must be non-violent in nature. This is because one Jew is not allowed to strike or injure another Jew. When Moses sees one Jew striking another in Egypt (Exodus 1:13), he says "Rasha, why do you hit your fellow!" and the Midrash comments: "Rabbi Yitzhak said: from this you learn that whoever hits his fellowman is called a wicked."
- Ginzey Schechter, Vol. I, p. 114.

Arthur waskow: the only violent protest is done by god (10 commandments). Most active jews get is going house to house requesting reparations

Palestinians try to justify suicide bombiongs: “it’s your fault for pushing us into a corner, that’s why we have to resort to unethical means
Unethical means always ruin the justice of one’s cause

But there are Situations when Obligated to break the law
Kiddush hashem: don’t break 3 biggies
In public: don’t break any halachot

So if a law requires us to violate halacha, we don’t simply say it’s the law of the land-

Midwives: not only did not comply, went directly against pharoah’s order
Ibn Ezra on 1:12-jews broke law by continuing to have children (nb midrash on amram)
V 17: tichiyena-rashi: fed them; sforno: gave them medical advice
V 19-20-lied to pharaoh; hizkuni-he apparently believed them
Willing to pay the price: v 12 batim
Rashi: lineage of levites, cohanim & kings; Hizkuni: house arrest

interesting cases in Israel: noncompliance with oppressive orthodoxy:
Article about illegal marriages
Also women of the wall smuggling a torah?
Does “law of the land is the law” apply here?—no-unjust, oppressive laws

Israeli army: built into code:
Purity of Arms – The IDF servicemen and women will use their weapons and force only for the purpose of their mission, only to the necessary extent and will maintain their humanity even during combat. IDF soldiers will not use their weapons and force to harm human beings who are not combatants or prisoners of war, and will do all in their power to avoid causing harm to their lives, bodies, dignity and property.

Discipline: IDF soldiers will be meticulous in giving only lawful orders, and shall refrain from obeying blatantly illegal orders.
Descent into chaos? (cf kim davis-wedding registrar in ky)
Reservists who refused to serve in west bank
Better to have that level of chaos than a tyrannical system with evil results
Perhaps a certain amount of chaos is good for the moral fabric of the world

Friday, January 15, 2016

Jewish Civil Disobedience Part 2: the obligation to speak up

pete seeger was followed by FBI for over 30 yrs, letters opened, blacklisted & called in 1953 before house committee on un-American activities and cited for contempt of congress, didn’t know why
Why?
In July 1942, Seeger, 23, was drafted into the Army. He was training as an aviation mechanic at Keesler Field in Mississippi. in the fall of 1942, Seeger, wrote a letter of protest to the California chapter of the American Legion. It was to the point:
Dear Sirs -
I felt shocked, outraged, and disgusted to read that the California American Legion voted to 1) deport all Japanese after the war, citizen or not, 2) Bar all Japanese descendants from citizenship!!
We, who may have to give our lives in this great struggle—we're fighting precisely to free the world of such Hitlerism, such narrow jingoism.
If you deport Japanese, why not Germans, Italians, Rumanians, Hungarians, and Bulgarians?
If you bar from citizenship descendants of Japanese, why not descendants of English? After all, we once fought with them too.
America is great and strong as she is because we have so far been a haven to all oppressed.
I felt sick at heart to read of this matter.
Yours truly,
Pvt. Peter Seeger
I am writing also to the Los Angeles Times

"How did the American Legion respond? It forwarded Seeger's note to the FBI in San Francisco. And somehow this matter was brought to the attention of the Military Intelligence Service of the War Department. Within weeks, military intelligence was investigating Seeger—and soon updating the FBI on its effort. The official "reason for investigation," as numerous military reports forwarded to the FBI noted, was that "Subject wrote letter protesting and criticizing the California American Legion's resolution advocating deportation of all Japanese, citizens or not, after the war, and barring all Japanese descendants from citizenship.""


Banal, something many of us would have done
Irony: now we all see that the government acted in an un-American way

Perhaps there are times when we must speak up
Whoever can protest to his household [for committing a sin] but does not, is seized for [the sins of] his household. If he could protest to his fellow citizens, he is seized for the sins of his fellow citizens; if the whole world, he is seized for the sins of the whole world. Rab Papa observed, the members of the Resh Galuta's household are seized for the whole world. Even as Rabbi Hanina said, “Why is it written, ‘The Lord will enter into judgment with the elders of his people, and the princes thereof” (Isaiah 52:14) If the princes sinned, how did the elders sin? But say, [He will bring punishment] upon the elders because they did not forbid the princes. - BT Shabbat 54b
Latin saying: Qui tacet consentire videtur “silence is consent”

Another explanation: Yocheved was called Shiphrah because through her the people of Israel increased
(sh’paru) and were fertile. Miriam was called Puah because she lifted (hophiah) up Israel to God. Yocheved
was called Shiphrah because her deeds were beautiful (sh’iphra) before God. Miriam was called Puah because
she defied (hophiah) Pharaoh, all but thumbing her nose at him, saying, “Woe to this man when God comes
to settle with him." Pharaoh, filled with rage, was about to have her put to death. But Yocheved, who was
called Shiphrah because she used to smooth over (meshapperet) her daughter's impudence, conciliated Pharaoh
by saying, "Need you pay attention to her? She is only a child and doesn't know a thing."
- Sh’mot Rabbah 1:13

Miriam and Yocheved were the balance of wisdom and courage, speaking and knowing when to be silent.

Tradition gives a major caveat on obligation to speak up: Only when we actually have power to stop something
But in a democracy, a vocal majority has power to stop anything
Argument that ‘nobody is listening’ swiftly becomes an argument for mass silence

Tyranny thrives on secrecy, and the implicit consent of the masses
Ramban on 1:10-pharoah’s plot to manipulate public so he would not be identified as bad guy
"Let us scheme against them" Pharaoh and his advisers did not decide to smite them with the sword, because that would be a great betrayal, to smite a nation that has come to the land on the command of the first king. Even the common people wouldn't give consent to the king to do such a crime, for he advises with them, and additionally the nation of Israel was numerous and mighty and would fight back in a great war. Rather he advised that they should act cleverly so that Israel should not feel that he is acting out of hate, and therefore he levied a tax on them, for it is common for foreigners to pay a tax to the king, as is seen by Solomon (Kings 1, 9:21)
In other words: found ways to oppress them that wouldn’t raise eyebrows
People would stay silent, allow their conscience to be subtly violated

2003: Iraqi war and duct taping windows
I was going to participate in anti-war rally, before Bush invaded Iraq
Government warned of impending biological attacks, told us to duct tape our windows
I didn’t go to the march—I was scared into silence

Silence is very dangerous because it empowers those who use it to support oppression, tyranny & abuse

Buchenwald-just outside city
Allied forces came in, forced locals to walk through in Sunday garments
And yet, when they talk about Nazis, some foreign element that came, did bad things, and disappeared
People don’t realize how much they themselves are complicit through complacency

I am very disturbed by peoples silence over Radzinger’s involvement in nazi youth
—“I had to do it”—what if nobody had complied?

On a personal level, Sometimes we are silent because we do not find the right words to speak up
Or do not feel anybody is listening
Art: honesty without hurting feelings

My experience recently:
Somebody laughing at me in demeaning way
I was upset, didn’t know how to respond, fell silent,
Finally told them: really hurt me that they were laughing at me
They claimed laughing because it was funny
I stood my ground, told them: still hurt my feelings

We need to find ways to speak up
For ourselves, in hurtful relationships
For what is right, in a world that often seems to be going in the wrong direction