My friend Rabbi Amita Jarmon posted this message to some of her colleagues a few days ago, and she gave me permission to re-post it here…
It’s 2 AM here. Lots of sirens and booms in Jerusalem until about 1 AM. It’s quieter now but still an occasional siren. I was at an Omdim B’Yachaddemonstration tonight. There were similar demonstrations in Tel Aviv and Haifa. The J’lem one was small — I estimate about 250 of us. We chant, accompanied and punctuated by a circle of drummers — the same as at the Sheikh Jarrah demos:
“Jews and Arabs refuse to be enemies.”
“In Gaza and Sderot, boys and girls want to live.”
“The rule of the right doesn’t want security.”
“Stop the Escalation, we don’t want war.”
We marched from the Old Mashbir down King George and Yafo to Kikar Tzion (Zion Square). There, a large number of right wing youth gathered around and started shouting with bull horns and ripping our posters out of our hands and shredding them. The police intervened. They brought dogs and horses and we were forced to disperse. One friend told me that the police have a legal obligation to protect peaceful demonstrators, and should have made the youth who were disturbing us back off.
This essay appeared in the RRA Connection, the newsletter of the Reconstructionist Rabbinical Association, in 2014.
I’m guessing that many of us have given a d’var at some point that cited the passage in the Babylonian Talmud, Tractate Berachot 32b, that reads, “From the day that the Temple was destroyed the gates of prayer have been closed . . . but even though the gates of prayer are closed, the gates of tears are not closed.”
I’ve always been struck by what this, and some of the surrounding passages in the Talmud, appear to reveal about the attitudes of the early rabbis towards God. For instance, right after this sha’aray dimah [gates of tears] passage, we also read, “Since the day that the Temple was destroyed, a wall of iron has been established between Israel and their Father in Heaven.” (I left the male God imagery unaltered because it offers the poignant metaphor of a child unable to access his or her parent.)
As one studies the whole of this page of Talmud, one also finds passages that nevertheless offer reassurance that, with great effort and sincerity, we can still reach God and move God to compassion. For instance, “Every person who lengthens their prayer – their prayer will not be returned empty (ayn tefilato chozeret ray-kam).” And, “If a person sees that s/he has prayed but it is unanswered, s/he should pray again, as it says in Scripture, ‘Wait for the Eternal, be strong and let your heart take courage,’ etc.” Continue reading “The gates of the ancient rabbis”→
This is a talk I gave at Temple Beth Israel in Eugene, Oregon in 2010. Though it is now almost a decade later, and we continue to lurch from Gaza-Israel crisis to crisis, as I just re-read it, it seems very applicable to this time.
In this week’s Torah portion, called Shelach Lecha, we find the Israelites at a critical crossroads in their early history as a free people. A little over a year has passed since they escaped slavery in Egypt, and they’ve arrived close to the border of their destination – the Promised Land. God commands Moses to select a team of 12 leaders – one from each of the tribes – and assign them the mission of scouting out the Promised Land. They are to take a full tour of the land, and then return and make a report to Moses and the Israelites.
After spending 40 days scouting out the land, the team returned to the Israelite encampment in the wilderness of Paran. They brought samples of the land’s produce, including a cluster of grapes so large it had to be attached to a large wooden pole and carried by two men.