I was asked a very important question last week at kiddush. So important, in fact, that it became the basis of today’s derashah.
I’ll come back to the question itself, but first, let me give you the context. Those of you who were here last week may recall that I spoke about the future, about building this community, about tradition and change (and particularly the “change” part of that equation). I suggested three basic principles for moving forward:
- to ask good questions about why we do what we do, and not to accept “Because we’ve always done it that way!” as an answer;
- to be open, that is, open to new people coming in and joining us, and even to seeking them out to invite them in; and
- to think in terms of the relationships that we build here as a community, rather than merely programmatically.
Many of you responded favorably to the ideas that I presented, and I am happy about that. (If you were not here, please note that you can read the sermon on my blog: themodernrabbi.com, but please note that it’s always better live!)
At kiddush afterwards, a couple of members pulled me aside and asked (I’m paraphrasing here), “Rabbi what are you going to do to heal the rifts between members of the congregation?” To unpack this question a bit, I will have to assume that it was precipitated by the sermon – that is, “OK, it’s nice to talk about change and building community. But in order to do so, we must first be able to get along with each other. What are you going to do about that?”
One of the foundations of the very idea of a kehillah, a congregation, is that we have some commonalities. We must at the very least get along with each other, but we should also have some principles to which we all agree. In our case here at Beth Shalom, some of those principles are the guiding values of Conservative Judaism: a positive, historical approach to halakhah and Jewish life; an acceptance of contemporary authority in our Jewish choices; a commitment to egalitarianism, the idea that women and men are understood to be equal with respect to Jewish law and ritual; a willingness to engage with modernity and not isolate ourselves, to make choices and changes that are respectful of tradition and yet sensitive to where we are and who we are today.
But let’s face it: even if we agree on these values, that does not mean that we all agree about everything. In fact, as one of my teachers at the Jewish Theological Seminary, Rabbi Bill Lebeau, taught us, the synagogue in which everybody agrees about everything and there are no political divisions is a dying shul.
There is a classic story that I am sure some of you know and love, the one about the congregation where they can’t agree whether to stand or sit during the Shema. Half stand, half sit, and they are arguing with each other in a particularly non-decorous manner. They resolve to go to find the oldest living member of the congregation, Mr. Goldberg, to find out what the original custom was. He is in an assisted living facility, lying in bed, and a group of congregants descends on him.
“Mr. Goldberg,” says a stander, “It was always the tradition to stand during Shema, right?”
Goldberg says nothing, seems to stare off into space.
“Mr. Goldberg,” says a sitter, “We always sat for Shema, correct?”
Goldberg still does not react.
The synagogue president comes forward. “Mr. Goldberg, you have to help us. Right now, half are standing, half are sitting, and all are yelling at each other.”
Goldberg’s face lights up. He raises his hand with a flourish. “That’s the tradition!” he says.
Disagreement has been the Jewish tradition for at least two millennia; it is the basis of most discussions in the Talmud. In fact, you might make the case that it is exactly Judaism’s tradition of diversity of opinion which has enabled us to survive for these thousands of years, since the Romans destroyed the second Temple in Jerusalem in 70 CE. Had we not moved from a tradition of hierarchical, regimented, centralized sacrificial worship during Temple times to the more democratic mode of teaching, learning, and personal fulfillment of ritual, we may have simply disappeared when the center was destroyed. But we are still here, and where are the Romans?
We may argue, or not see eye-to eye, or we may not even like each other. But it is essential, for the good of this congregation, the wider Jewish community, and the world at large that we treat each other respectfully, even as we disagree. In fact, it is an imperative of rabbinic Judaism to do so.
We learn in the Talmud (Shabbat 127a)
אלו דברים שאדם עושה אותם ואוכל פירותיהן בעולם הזה והקרן קיימת לו לעולם הבא, ואלו הן: כיבוד אב ואם וגמילות חסדים והבאת שלום שבין אדם לחברו ותלמוד תורה כנגד כולם
These are the deeds that yield immediate fruit and continue to yield fruit in the world to come: honoring parents; doing deeds of lovingkindness; and bringing peace between people; but the study of Torah outweighs them all.
Among the holiest tasks we can perform is to create peace bein adam lehavero, between each other. And that is something that we must all pursue.
Even greater than that, Parashat Ki Tetse speaks to the power of togetherness. The 20th-century Slonimer Rebbe, Rabbi Shalom Noah Berezovsky, observed that there is one place in Ki Tetse where the text refers to the Israelites as going out to war as a troop (Heb: mahaneh; Deut. 23:10):
כִּי-תֵצֵא מַחֲנֶה, עַל-אֹיְבֶיךָ, וְנִשְׁמַרְתָּ מִכֹּל דָּבָר רָע
When you go out as a troop against your enemies, be on guard against anything untoward.
While it seems that the Torah is speaking about actual war, the kind fought over territory, Rabbi Berezovsky reads it not as a war between peoples, but the individual war that we all fight against the yetser hara, the evil inclination. So this becomes not an unholy battle with dangerous weapons and blood and death, but a holy battle for control of our souls. It is this battle that we are heading into as we round the halfway point of Elul in our ascent to the Aseret Yemei Teshuvah, the ten days of repentance bracketed by Rosh Hashanah and Yom Kippur.
In this battle for the soul, says the Slonimer Rebbe, we must go out together, united as a troop. We join for the purposes of restoring kedushah, holiness, to our lives. “By losing some of our own identity by subjecting it to the needs of the collective,” he writes, “we are given the hedge against the yetser hara.” He points out that the Talmud (Sanhedrin 39a) suggests that the power of minyan, of a quorum of ten Jews for some ritual purposes, lies in the understanding that when ten of us gather together, the Shekhinah, God’s presence, is there too.
In other words, the Torah is teaching us that united we stand (against the yetser hara), and divided we fall. This is a huge lesson for today, when we live in dramatically independent times.
It is this togetherness that enables us to be a kehillah kedoshah, a holy community. We are a communal people; we need a minyan to attain a particular level of kedushah. How much more so do we need togetherness to achieve kedushah as a community for all our endeavors, for all the things that synagogues do, from running a nursery school to tending to our cemetery to hosting cultural events to having individual conversations with each other in the parking lot. We have to maintain the level of kedushah in all of our activities.
To that end, I have introduced an overarching theme for the upcoming High Holidays: Connection, Community, and Kedushah, which we are representing graphically by the letters CCק. Yes, the holidays are a time to gather with family for meals (and fasting), to seek teshuvah / repentance, to hear some fabulous sermons, etc. But they are also about maintaining our personal connections with each other, gathering as a community, and seeking kedushah / holiness. And these are things that can only take place when we think of ourselves as a united troop, one in which we are connected to each other, giving up (as the Slonimer suggests) a little piece of our own personal independence for the sake of the greater good, the collective.
Now I know, some of you are thinking, “Oh, you naive rabbi. That all sounds so pat. But you really want me to be nice to so-and-so, that lousy (insert epithet here)?”
And the answer is, yes. Yes, you can. Actually, you have to, for the benefit of this congregation.
We are going to build. I am happy to report that I have heard from a number of people in the past two weeks that will be joining Beth Shalom as new members and re-joining veteran members, and that is wonderful. (Is anybody here right now that has just joined or is about to?) And so we will incorporate all of them into our kehillah kedoshah, and know that those of us who are new may not agree with those of us who have been here for a long time. And that’s OK, just as long as we treat each other with respect, in public and in private. We would not want to give the yetser hara a foothold.
Really, we’re not going to agree. And you don’t have to like everybody. But we all have to be civil and respectful to each other. Not doing so is NOT OK. Everybody here is welcome.
Remember that it is diversity of opinion that has enabled us to survive, along with our willingness to stick together. Let’s increase our diversity, and work together to continue to build.
Rabbi Seth Adelson
(Originally delivered at Congregation Beth Shalom, Shabbat morning, 8/29/2015.)
3 replies on “United We Stand (Against the Yetser Hara) – Ki Tetse 5775”
Good sermon, and maybe can accomplish a small miracle within a small group. But given the rifts in contemporary Judaism here and in Israel, aren’t you being unrealistic? It’s nearly 20 years since the Rabin assassination. Now with the Iran dispute, sides are more inflamed than ever. Very disappointing. Good luck trying on a smaller scale.
As you know, I’m an optimist!
In my opinion if a congregation could get a Magen Tzedeck on its own operations that would go a long way towards a congregation becoming a Kehilah Kedosha. I would want to join that place.