Here’s a photo from the book tour in Berkeley, CA.
June 16, 2013 by admin
Here’s a photo from the book tour in Berkeley, CA.
March 25, 2013 by Shelly
During the central part of the seder, the telling of the exodus narrative, twice the Haggadah narrative emphasizes that God alone without an appointed agent executed the violence which finally brought the Jewish people out of Egypt. During the violent tenth plague, we know from the Torah’s account that the Israelites were commanded to remain inside their dwellings without even witnessing the toll among Egyptian families.
We assume that the reason for these restrictions was to protect the Jews from harm. Rabbi Aaron Shmuel Tamaret has another, cogent idea:
Now obviously the Holy One, blessed be He, could have given the children of Israel the power to avenge themselves upon the Egyptians, but He did not want to sanction the use of their fists for self-defense even at that time; for, while at that moment they might merely have defended themselves against evildoers, by such means the way of the fist spreads through the world, and in the end defenders become aggressors.
Therefore the Holy One, blessed be He, took great pains to remove Israel completely from any participation in the vengeance upon the evildoers, to such an extent that they were not permitted even to see the events.
For that reason midnight, the darkest hour, was designated as the time for the deeds of vengeance, and the children of Israel were warned not to step outside their houses at that hour – all this in order to remove them totally and completely from even the slightest participation in the deeds of destruction, extending even to watching them.
His interpretation, that bearing weapons even for a just cause carries a great danger for the future, speaks so directly to the current debate about weapons in our society.
Potential victims are at risk. The one who bears the weapon is also at risk and may be forever changed by the weapon in his/her possession. Surely there are important needs in the modern world for weapons. Yet Rabbi Tamaret reminds us of the risks we take in a society overflowing with lethal means to hurt one another.
A society with less weapons and thoughtful controls on those that are needed would be a saner, more peaceful society.
December 17, 2012 by Shelly
We are devastated by the losses of our children in Newtown. Those precious children do truly feel like our own. The terrifying weapons used in this atrocity are scandalous and should be banned in our society even for those who pass a rigorous background check. I have not yet heard a compelling argument for exceptions.
In Jewish tradition, the use of lethal weapons is permitted when life and limb are threatened. Self defense is itself a mitzvah, an affirmation of the supreme value of life. Yet fundamentally bearing weapons is seen as demeaning to a human being. An inspiring expression of this value is found in the Mishnah dealing with an aspect of Sabbath observance:
A man may not go into a public domain
[on the Sabbath] with a sword, a bow,
a shield, a lance, or a spear;
if he did so, he must bring
a purification sacrifice.
Rabbi Eliezer said: They are ornamental
for a man. But the sages said: They are
demeaning to him, for it says:
“and they shall beat their swords into plowshares,
and their spears into pruning hooks:
nation shall not lift up sword against
nation, neither shall they learn
war any more” (Isaiah 2:4)
Mishnah Shabbat 6:4
On the Sabbath, an observant Jew refrains from carrying anything from place to place, a symbol of letting go of the everyday world of commerce in which we transfer good and services from one place to another or from one person to another. Of course one can wear one’s clothing including jewelry customarily worn by men or women. The question of the Mishnah concerns the casual bearing of weapons which in some times and places would be carried almost as part of one’s apparel. While there is a difference of opinion, the majority of sages holds that weapons cannot be worn on one’s body because they are truly shameful to being human. The Sabbath is understood as a taste of the dreamed of world to come in which peace would be achieved, and no one would threaten one another.
Weapons are shameful! Of course our world falls far short of a world at peace. Yet we can take meaningful steps to strengthen security for everyone by assuring that the terrifying power of modern weapons are only in the hands of those who guard our safety. And we can learn from wise sages that any weapon, however needed and used with great care, remains a source of disgrace for any human being.
November 9, 2012 by Shelly
The tenor of the national election campaigns was bitter, reflecting the passionate feelings which separated and still separate one camp from the other. In his acceptance speech, the President said something that deeply resonated with me. He affirmed that the divisions were passionate and stubborn because those on all sides truly cared for the welfare of this country. There was a point of identity at the very root of deeply felt convictions.
In recognizing that shared point of departure, the President pointed to a pathway to civility and compassion. If we realize that strongly expressed opposing views often stem from the identical place, we have a foundation for mutual respect. Perhaps we would be more inclined to respect the other, to listen carefully to his/her views, and even to open ourselves to rethinking.
Rav Abraham Yitzchok Kook of the last century (p. 332 in the book) teaches that real peace encompasses all perspectives, each of which has its place. We are wiser when all sides are aired and even encouraged to be spoken. Talmudic thinking relishes multiple points of view, even those of minorities which are not accepted as halacha. No one is wise enough to express the complete truth. We need each other.
October 5, 2012 by Shelly
During the festival of Sukkot in antiquity, the first Temple was dedicated by King Solomon in Jerusalem in a dramatic ceremony described in the Bible (1 Kings 8:2-21). The reading of this text takes place in the modern synagogue during the festival.
Solomon’s father, David, was not permitted to build during his reign despite his signal achievements and his fame. The reason for his being denied this privilege is found in a later text (1 Chronicles 22):
“The word of God came upon me, saying: ‘You have spilled much blood and waged many wars. You will not build a home for Me, for you have spilled too much blood upon the land before Me. A son has been born to you; he will be a man in tranquil times, and I will keep him free of all enemies, for Solomon will be his name, and I will grant him peace and quiet during his period. He will build a House dedicated to My Name..’ ”
War-making was not unknown in ancient Israel; and, at times, it was mandatory.
Yet, even the Biblical perspective was that the violence of war was incompatible with undertaking major sacred tasks.
God’s will for Israel and the human family was to transcend war.
Only then would human spiritual capacity be released and flower. War and violence and their attendant emotions narrow the ability of a human being to dream and to soar. Peace is the proper matrix for giant steps forward.
September 23, 2012 by Shelly
While I was in Seattle recently, I was approached by a man who shared this story. His family had been very close, always joining together at holidays and other milestones. His two nephews, brothers, were very close. Something occurred which caused estrangement between them. Being very pained by the sudden distance between them, he asked me if he should intercede.
I suggested that he give them some space to work this out by themselves. However, if there would be no progress, I urged him to follow his own inclination to help. In Jewish tradition, “hava-at shalom beyn adam l’chavero”, bringing peace between one person and his fellow, is a treasured value. It is found with some frequency in rabbinic literature. It is even part of the daily liturgy (based on Talmud, Shabbat 127a). Aaron, Moses’ brother, was known to be an irrepressible mediator. So often did he engage in mediation successfully between husband and wife, that three thousand children born into those healed marriages were named after him!!
It is not uncommon that tensions within families and between friends in community harden over time. At times the cause of separation is almost forgotten, With the passage of time, it becomes more difficult for either party to approach the other. The assistance of a third caring person can be the catalyst for a new look at a relationship. The High Holy Day season in Jewish tradition is the ideal time for rebooting a troubled relationship.
ֵאלּוּ ְדָבִרים ֶשֵׁאין ָלֵהם ִשיעור וְֵאֽלוּ ֵהן: ִכּבּוּד אָב וֵָאם, וּגְִּמילוּת ֲחָסִדים, וְַהְשָׁכַּמת ֵבּית ַהִמְּדָרשׁ ַשֲׁחִרית וְַעְרִבית, וְַהְכנַָסת אוְֹרִחים, וִּבקּוּר חוִֹלים, וְַהְכנַָסת ַכָּלּה, וְּלוָיַת ַהֵמּת, וְִעיוּן ְתִּפָלּה, וֲַהָבאַת ָשׁלוֹם ֵבּין אָָדם ַלֲחֵברוֹ, וְַתְלמוּד תּוָֹרה ְכּנֶֽגֶד ֻכָּלּם.
Weekday morning service. Based on Shabbat 127a
September 6, 2012 by Shelly
Ever since completing my book, I have continued to find new and rich sources in Jewish tradition that speak to the theme of reconciliation. I knew that would be the case. No Book is big enough to contain all the teachings on peacemaking and reconciliation! The blog is a perfect place for me to share these sources with you. I would also welcome learning from you similar sources that inspire you.
In an early rabbinic teaching in the name of Rabbi Eleazar who taught in the name of Rabbi Chanina: “Students of the sages (Talmidei Chachamim) add peace to the world.” (Talmud Brachot 64a)
Rabbi Yosef Chaim Ben Eliyahu in the 19th Century comments in his work Ben Yehoyada:
“As long as there is humility among the sages in which every one sees oneself as a “student” vis a vis one’s fellows , there will not be conflict and argument between them; rather there will be peace. This would not be true when everyone sees himself as “master” (“rav”) over against others. Then there would surely be argument, and each one would contradict the other. They would not then learn Torah for its own sake. For this reason we find (Rabbi Eleazar teaching) “students of the sages” meaning those that see themselves always as “students” even though they are great sages. These add peace in the world in that there would be no argument among them.” (Ben Yehoyada, Volume I, comment on Berachot 64a)
I don’t think Rabbi Yosef means that there would not be differences of opinion, even passionate differences. Debate is the stuff of rabbinic discourse. Rather I believe he is pointing to an attitude of the interlocutors as continual students in which one is always open to hear the views of others and even to change one’s perspective as a result. Even as a seasoned, lifelong learner and sage, one can still learn from others! Imagine if we treated our differences in this mutually respectful way!
June 25, 2012 by Shelly
Welcome! This is the first time blogging for me ever! I am thrilled to learn these new skills in service to my effort to work in the vineyards of reconciliation.
My hope for this blog is that it will stimulate learning and conversation about the pathways to reconciliation, whether interpersonally in a small circle or on the world stage. I have found such a treasury of riches in Jewish tradition on this theme. Many sources are to be found in my book.
I know there is much more to discover. I would love to learn from others the texts that inspire. I am also hopeful that this can be one place where attempts at overcoming conflict can be shared and successes recorded. Your input will be gratefully received!