“Girly Men’s” Redemption - Vayeshev

The strip search of "Love Makes A Way" protesters
this week and the broader asylum seeker  policy
debate in Australia illustrates the soft vs hard debate

Although I like to think that I am happy with my mix of strengths and weaknesses, I occasionally feel concerned about being “a soft person”. I can sometimes be indecisive, spontaneous, impulsive and conciliatory. I find that my energy levels fluctuate. There are times when I am filled with hope. At other times, I feel daunted by my work challenges and life. Occasionally I feel envious of successful “hard men”. They are decisive, disciplined, determined and consistent. They know what they want, and appear able to bend people to their will. I suspect however that redemption - whenever it comes - might be due more to the influence of women (or “girly men”) than “hard men”.

In this week’s Torah reading we are introduced to a puzzling story about a family whose two oldest sons marry the same beautiful (1) woman (named Tamar); one after the other. Both brothers die young (2). Eventually Tamar, pretending to be a prostitute, seduces and later marries her father in law, giving birth to twins, after having narrowly escaped being burned alive. What is even more intriguing for me is that this adventure is understood by the Jewish sages as God being “occupied with creating the light of the Messiah” (3). This is because one of the twins (that were born out of wedlock) is the ancestor of King David, who in turn, is professed to be a predecessor of the Messiah! 

This ancestor of the Messiah is named Peretz, which means “to burst forth”. His twin brother is Zarach, which means “to shine”. The children’s names are linked to the sun and the moon. The name Zarach/Shine is associated with the sun that shines consistently, while Peretz, the ancestor of the Messiah, is connected with the moon (4), which waxes and wanes, just as the passionate King David’s royal dynasty fluctuated over history (5). This suggests that those “who live the ups and downs” are closer to the character of the Messiah than those who appear to consistently “shine brightly like the sun”. 

In addition to the value placed on those of us who fluctuate, which is arguably a sign of living to the full,  there is also emphasis on the feminine. In patriarchal societies there is a sense that men are the ones to take the initiative in relation to sex and marriage. Men propose. Yet when it comes to the ancestors of the Messiah (who are also the ancestors of King David from whom the Messiah descends), there are three strong women who take the initiative in orchestrating a sexual encounter or marriage (6), as pointed out in an article by Rabbi Arthur Waskow. 

Ruth, the Moabite takes the lead in initiating a relationship with Boaz. She sleeps at his feet (7) uninvited. When Boaz wakes up frightened, Ruth invites him to “spread his coat over her” (8), which is an expression of marriage (9). Ruth descends from the daughter of Lot. She and her father (and sister) escaped the destruction of Sodom and thought all the men had perished. So she got her father drunk and was impregnated by him (10). Moab, the baby born of that liaison, is another ancestor of the Messiah; his existence the result of an assertive woman taking the lead. 

According to Kabbalistic traditions, in the Messianic era, women will be in an elevated position compared to men (11). One Rabbi put it simply: “In Messianic times, the female's superiority will be apparent” (12). As we strive for a more redemptive way of being, as represented by the Messianic age, it makes sense to prioritise feminine perspectives and ways of being. 

Of course, one can argue that the traditions should allow for the possibility of a female messiah, but this is a topic for a separate discussion. The material in this blog is sufficient to inspire me to harness and assert my more feminine or softer characteristics, to nudge the people in my sphere of influence slightly and gently closer to the way of redemption.

Notes:
1) Midrash Hagadol, cited in Torah Shlaima, vol. 2, p. 1449
2) Genesis 38
3) Midrash of Rabbi Nechunya Ben Hakaneh, cited in Ramban to Genesis 38:29,
4) Midrash of Rabbi Nechunya Ben Hakaneh, cited in Ramban to Genesis 38:29,
5) Rabbenu Bchaya, he also suggests that the twins were reincarnations of the two older sons of Judah who died, Er and Onan. These two were either ego centric, in the case of Onan, who did not want to have children “for his brother” (Genesis 38:8-9) or, Er who commentary tells us did not want to have children lest it make Tamar ugly (Midrash Hagadol). It could be argued that both of these men, were what might be termed as very masculine in their approaches and needed to be reincarnated to correct these flaws before one of them could be the ancestor of the Messiah.
6) Rabbi Arthur Waskow, https://theshalomcenter.org/content/lots-daughter-tamar-and-ruth-mothers-messiah, accessed 10/12/14
7) Ruth 3:7
8) Ruth 3:9,
9) Taking her ‘under his wing’ by spreading the corner of his coat over her is an expression of marriage (Rashi). According to one opinion the Jewish wedding custom in which the groom put a vail over the brides face is a variation of this theme in the book of Ruth, and is in fact the true expression of the significant marriage ritual referred to as Chuppah (Meiri, Ketubot 7b, Piskey Riaz Ketubot 1:11, Sefer Hamanhig 109, Avudaram order of blessings of Erusin, and Maharil laws of marriage all cited in Hanesuim Kehilchatam, Adler, B, (1985) Hamesorah,  Jerusalem
10) Genesis 19:30-38
11) Often cited in Chabad teachings, Rabbi M. M. Schneerson, Likutei Sichos vol 11, p. 62,
12) Markus, Rabbi Y, http://www.kabbalaonline.org/kabbalah/article_cdo/aid/379377/jewish/Elemental-Strengths.htm

Bigger than that! Jacob mode vs interfaith embrace and the inner Jihad of Yisrael

An edited version of my speech at the Together For Humanity Interfaith dinner, 30 Nov 2014. 

Jacob, the grandson of Abraham, was afraid of his own brother Esau (1). It is the same today: Australians fear their fellow Australians. 

Jacob offered a heartfelt prayer, “Save me, please, from the hand of my brother, from the hand of Esau, for I fear him, lest he come and strike me, (and my family too) a mother and children”.

The dreaded moment arrived. Jacob met his brother Esau, who, because of an event in another time and another place, hated him.  Jacob bowed respectfully to his brother seven times (2).

“Esau ran toward him and embraced him, and he fell on his neck and kissed him, and they cried”.  We, Australians, need to meet our fellow Australian brothers and sisters respectfully to address the fear and embrace one another.

Before Jacob was to meet his brother, there was some internal work he needed to do, late at night, when he was “alone” (3). This is illustrated in an encounter he had with a “man”, who is said to be the guardian angel of his brother Esau (4). Jacob intended to run away from the encounter with his brother, but the angel was sent to prevent this. Jacob needed to show up and see that he would not be harmed (5).  With his escape cut off, Jacob wrestled with the angel. He asked his brother’s guardian angel to agree with his side of the argument (6). “Bless me,” (7) he pleaded, as if to say ‘tell me that I am right and my brother is wrong’.

The angel asked Jacob, “What is your name?”
“Jacob,” he replied.
The angel declared, “No more will your name be said as Jacob!” (8) The name Jacob means the one who holds others back, who plays a petty game, trying to prove that his/her group “are really the good ones”. “No!” the angel insisted, as if to say ‘it is time for you to embrace a bigger vision about who you are. Your new name, your new identity, is now Yisrael, the one who strives with God, who succeeds in an inner struggle/jihad in matters of the spirit and with men. You have a great purpose as the father of the Bnai Yisrael, (Banei Yisrael), to spread belief in God and promote righteousness.

Greg Barton, an Anglican Professor and expert on radicalisation, told me recently that, as he reads the story, Jacob had a cognitive opening. His thinking expanded. This is exactly what Australians of many backgrounds need. We need our thinking expanded. We need to be bigger - not allow our fears or the failings of some to define us or one another. We need to get to know the other as the other truly is and can potentially be, by stretching out a hand of friendship and showing respect. This has been the work of Together For Humanity, with over 75,000 children across Australia, many of whom had never met a Muslim or a Jew before. These children have participated in Together For Humanity programs facilitated by a Christian, a Muslim, a Jew and sometimes others.

Of course, there are reasons for hate, fear or avoiding embracing each other. Things have happened, thousands of miles from here that are unjust. There are legitimate concerns for many of us. It is not racist to say so. Things also happen in Australia that worry us - words spoken and prejudice. People wonder and worry about what people “here” think about what is happening “there”. Do they condemn it? Do they agree with it? How strong is the commitment to coexistence “on the other side”? Are they sincere?

Mistrust has deep roots. Esau’s embrace, kiss and weeping with Jacob have also been questioned. Some commentary suggests that Esau intended to bite Jacob’s neck (9). Esau is portrayed as telling himself, “I will not kill Jacob, my brother, with arrows and a bow, but I will kill him with my mouth and suck his blood!” (10). However there are other traditions that teach that, in that moment, Esau kissed Jacob sincerely “with his whole heart” (11).

The debate rages on in the Torah. The next verse tells us that “Esau lifted up his eyes, saw the women and the children and asked who they were” (12). The words “he saw the women” are interpreted to have sexual connotations - “Cursed are the wicked, that even during a time of trouble, their (evil) desires rules them” (13). Commentary ascribes this kind of thinking to Jacob as well. His daughter, Dina, is completely absent from the narrative. Even when it explicitly lists Jacob's wives and his eleven sons (14), there is no mention of his daughter, Dina. According to the Midrash (commentary), “Jacob put Dina in a box and locked it”, to protect her from Esau. However, this fear is met with divine disapproval and given as a “reason” for Dina’s eventually ending up in a “forbidden marriage” (15) with Shchem, the local prince, who abducted and abused her (16).  The ambivalence lingers on, thousands of years later.

What I take from all of this, are three lessons: 1) Conflict transformation is possible. 2) It is not easy to overcome fear and suspicion. 3) There are often ambiguities and judgement calls, such as, ‘do we ignore the elephant in the room, Israel/Palestine, for example?’ ‘do we feed it and allow the problems half a world away to take over and destroy the bridges we have so carefully built here?’  

At the dinner, Sheikh Ahmed Abdo suggested that “it is time that we stopped building bridges and started walking across the bridges we have already built”. Together For Humanity in its thirteenth years is attempting to walk across these bridges. Our vision is to ensure that every child and every teacher experiences an opening of their mind and expanding of their spirit, so that no-one needs to be afraid, no-one will choose to hate any group and we all have a sense of belonging together.

וַיָּרָץ עֵשָׂו לִקְרָאתוֹ וַיְחַבְּקֵהוּ וַיִּפֹּל עַל צַוָּארָיו וַֹיִֹשָֹׁקֵֹהֹוֹּ וַיִּבְכּוּ

“Esau ran toward him and embraced him, and he fell on his neck and kissed him, and they cried”. We Australians need to meet our fellow Australians, our neighbours, our brothers and sisters, respectfully, to address the fear, and to embrace one another!

Notes:

1) Genesis 32:8
2) Genesis 33:3
3) Genesis 32:25
4) Beresheet Rabba 77
5) Rashbam on 32:23 & 25, Chizkuni on 32:25, this is similar to an angel being sent to stop Balaam on his journey to curse the Israelites which was also contrary to God’s will.
6) Rashi to Genesis 32:27, also in Midrash Aggada and Zohar part 1, 144 cited in Torah Shlaima, vol. 1 p. 1284, footnote 136
7) Genesis 32:27
8) Genesis 32:28-29
9) Beresheet Rabba 78
10) Avot Drabbi Nathan, cited in Torah Shlaima, vol. 1 p. 1302, footnote 16
11) Rabbi Shimon Ben Elazar in Beresheet Rabba 78
12) Genesis 33:5
13) Midrash Habiur from an ancient manuscript, cited in Torah Shlaima, vol. 1 p. 1302, 18
14) Genesis 32:23
15) Beresheet Rabba 76
16) Genesis 34

Preserving Relationships Here - Refusing to Demonise

Craig Laundy MP (Member of Australian Parliament) in a
Hug with Sheikh Wesam Charkawi in a hoola hoop as part of a
Together For Humanity bridge building day between
students from different backgrounds

As a bridge- builder working for a Christian, Jewish and Muslim organisation, it is unwise for me to offer comments on conflict overseas. An exception to this rule would be to reflect on the ways in which we ensure that our ties to, and concerns about, what happens elsewhere do not destroy relationships in Australia.” The Australian” newspaper quotes me making such a comment this week to students from Granville Boys and Cronulla High Schools, referring to the deadly attack in a Jerusalem synagogue this week. “If I didn’t know these guys, ”I said, gesturing to my Muslim friends, “I would probably feel very distant because of the stuff that happens overseas. But, because of these connections, I’m able to continue to be friends with these guys, because we’ve got nothing to do with things happening thousands of kilometres away.” As my colleague Sheikh Ahmed said, “we need to localize” our thinking.

It is tempting to paint the “race” or “religion” of those on the opposite side of a conflict, no matter how far away, as monstrous and to essentialise the problem as being the rotten core of the “enemy religion or culture”. This is something that should not happen anywhere, certainly not in far-off Australia.

This relates to a theme in the Torah reading this week. Jacob, through various means, including impersonation of his brother, manages to acquire the blessings intended for his older brother Esau, which earns him his brother’s enmity (1). In later times, Esau would come to represent Rome, an empire known to have done terrible things to the Jews and others.

Esau, symbol of Rome, is born hairy and red (2).  This is taken to mean that “all of him was a spiller of blood” (3), and that “he was filled with blood…he hates blood as it stands in the human body (4)”. Strangely, we are told that “even while in his mother’s womb he drank her menstrual blood” (5). A Dracula foetus! Esau then marries women who are an “embittering of the spirit” for Esau’s parents with their intentionally difficult behaviour in the larger family home (6), further casting Esau in a negative light. 

Yet, there is an interesting counter lesson. The Torah tells us that Isaac, Esau’s father, became blind, which enabled Jacob to impersonate Esau and get the blessings. There was an easier way for Jacob to get the blessing. God could have simply told Isaac that Esau was evil and deceiving his father with his false piety. Yet, God chose not to speak badly about Esau and, instead, opted to make Isaac blind and leave him in ignorance of his son’s wickedness. Isaac’s blindness is, therefore, interpreted as a lesson in not speaking “Lashon Harah”, evil talk, even about Esau (7). While there are certainly very real problems for people to engage with constructively, care needs to be taken not to demonise a race or religion, but rather to “fight fair”, if one thinks one can right a wrong through “fighting”.

There is a touching story in our tradition about one of our sages, who helped a naked Roman survivor of a shipwreck. The sage saw him as a human being rather than as the “evil other”.  Perhaps, the easiest way to recognise each other’s humanity is by interacting. This was the experience of the students this week, as described in  ”The Australian” article below. If you live in Sydney, you are invited to have one more cross-cultural experience of your own at Together For Humanity’s fundraising dinner with former Governor Marie Bashir on 30th November in Auburn. (Details at this link http://togetherforhumanity.org.au/get_involved/dinner.php)  

(1) Genesis 27:41
(2) Genesis 25:25
(3) Midrash Rabbah 63
(4) Midrash Hagadol, cited in Torah Shlaima vol 2, p 1020, note 133
(5) Midrash Abchir, cited in Torah Shlaima vol 2, p 1020, note 131
(6) Genesis 26:35, commentary of Radak
(7) The Lubavitcher Rebbe, Likutei Sichos vol 15, p 215.


THEIRS are friendships formed across culture and religion in the wake of one of the ugliest ¬episodes of -racial violence in the nation’s history.
By Natasha Robinson, originally published in the Australian Newspaper 21/11/2014, reprinted with permission.

Now, Jewish, Christian and Islamic leaders are uniting again to connect the children of the southern Sydney beach suburb of Cronulla — barely old enough to go to school at the time of the riots eight years ago — with the boys from Granville in the city’s southwest, a heartland of Arabic, Islander and pretty much every other culture.

This week, at the home of the AFL’s Western Sydney Giants, students from Cronulla High and Granville Boys High hung out, kicked a footy and bemoaned the lack of teenage freedoms. It could have been any other day at school.

The Granville boys thought kids from “The Shire” were the children of “like, rich people”. They soon learned the Cronulla crew were a lot like them, and from a variety of ethnic backgrounds, too.

The boys from Granville spoke about the threat of Islamic State and how it had affected everyday lives. Joseph Valu, 15, recalled the day 800 police descended on the homes of young terror suspects.“When that ISIS thing happened, my mum called me three times. She was like, ‘Come home. Now’. She told me to be careful.”

Run by the interfaith Together for Humanity Foundation, this is the kind of cross-cultural program those with long experience in combating extremism and social alienation say works.

Craig Laundy, federal MP for Reid, which takes in swaths of Sydney’s ethnically diverse western suburbs, is pushing for the government to fund the program more widely using a pool set aside for the counter-radicalisation programs, which are unpopular among many Muslim leaders.

“We don’t acknowledge each other by what makes us different, we identify what unites us,” Mr Laundy says. “This is a perfect ¬example of how we as a federal government should work with people with great ideas.”

Rabbi Zalman Kastel, who runs Together for Humanity, spoke to the children about the deadly ¬attack in a Jerusalem synagogue this week. “If I didn’t know these guys,” he says, gesturing to his Muslim friends, “I would probably feel very distant because of the stuff that happens overseas. “But because of these connections I’m able to continue to be friends with these guys because we’ve got nothing to do with things happening thousands of kilometres away.” He met one of the co-ordinators of the cross-¬cultural program, Emad Elkheir, after the Cronulla riots.

Mr Elkheir — now a community engagement co-ordinator with the Giants — was then a 17-year-old at Granville Boys and took part in a similar program. “I guess you could say of September 11 … It was a disgusting event, but it woke up those that were sleeping.”

Bold! - Vayera

“I was too afraid” is one of the sadder things I have heard people say to their family members when explaining why they didn’t tell their son or spouse something they thought the other would not take well. This blog post is about the merit of being bold, taking risks at a personal level as well as at the political level. The latter is front and centre for me because I am meeting with key people at both federal and state level and will be advising them to do something “courageous” in the words of “Yes Minister”.

I was sitting at my desk thinking about the Australian Curriculum Review when I received an email from one of the authors of the review, Dr. Kevin Donnelly. He suggested that I look at his recommendation number 15 as well as what he wrote regarding religion and spirituality on page 155; he also directed my attention to some harsh criticism of his suggestions. The timing could not have been better.

Recommendation 15 reads as follows: “ACARA revise the Australian Curriculum to place more emphasis on morals, values and spirituality as outlined in the Melbourne Declaration, and to better recognise the contribution of Western civilisation, our Judeo-Christian heritage, the role of economic development and industry and the democratic underpinning of the British system of government to Australia’s development”.

Recommendation 15 can be seen as simply promoting one heritage above others, without considering how this might impact on intercultural understanding.  However, thanks to Dr. Donnelly, I read this recommendation in the context of his broader writing on the subject. It is beyond the scope of this post to unpack it all. Suffice it to say that, based on the points he raised, I think it is reasonable to suggest to Governments that they boldly embrace a modified, inclusive version of this recommendation. This can foster interfaith understanding, and is standard practice in the UK and in many countries around the world.  This approach could provoke criticism on the part of people who object to either Christian or Muslim content in the curriculum. However, a group of academics and practitioners, known as “REENA”, have been engaging secularists and religious people to support the inclusion of religions and other world views in the curriculum. 

With the funeral of Gough Whitlam on our minds, it might be time to look afresh at the merits of bold government action.  

The theme of fear and courage also plays out in the Torah reading in the relationship between Sarah and Abraham, her husband. Three visitors, messengers from God, promised Abraham that Sarah would give birth to a son (1). Sarah overheard this and laughed. God complained (2) about Sarah‘s laughter and lack of faith in this divine promise, due to her advanced age (3). When confronted by Abraham, Sarah denied that she laughed because she was afraid  to tell Abraham that she doubted what he appeared to believe.   

One commentary states that “Her fear is compared to a loyal servant who fears (upsetting) his master and erred... When the master reproaches him for what he did…he can’t find the strength to admit what he did because of the great fear, so he denies it but, in the denial itself, he (implies) that it was true that he did so”. 

However, Abraham tells Sarah it is more fitting to admit that she did laugh because God wants people to acknowledge their wrongdoing (4).  Equally, that was what Abraham wanted and Sarah needed - to discuss their different initial responses to the angels’ prediction and to know that it is ok in their respectful relationship to confront difficult issues.

There are many reasons for fear. This is a call to overcome fears with courage.

Notes:

(1) Genesis 18:10
(2) I am bothered by the fact that God spoke to Abraham about Sarah, rather than talking to Sarah directly. According to one commentary, it is not God who directly accused Sarah, but one of the messengers (angels in human form), sitting inside the tent with Abraham. The angel could be seen to be addressing Sarah’s doubt, thereby completing his mission of reassuring them about the miracle of a child in their old age (Radak, Rashbam, R. Bachya. Note: the word “God”, can also be understood to mean God as represented by the angel.
(3) Genesis 18:12-15
(4) Ohr Hachayim

Hard and Compassionate approaches to inter-community and personal improvement

Harsh talk is sometimes needed. Yet, compassionate talk can achieve more in many situations. It creates the safety and space to calmly struggle for improvement if there is the will to improve.

I write these lines on the morning before Rosh Hashanah, the Jewish New Year. This morning we had media reports about two police officers stabbed by a “known terror suspect” who was then then killed. The temperature is rising, the infamous image and threats of beheadings have enraged and scared people. Bigots feel emboldened: the daughter of a Muslim woman I worked with, was spat on. Yesterday, I spent hours on the phone with communal leaders, discussing efforts to calm tensions and reservations about these efforts. An important question, relating both to intergroup relations in Australia and my worship on this holy day, is whether to approach issues with harsh or gentle talk. 

Muslim display of Love for Australia
The other Sunday I attended the “Muslims Love Australia BBQ”. I was very warmly welcomed by many of the guests. There was a festive atmosphere. Muslim men and women wore white “Proud Australian” t-shirts. I danced with my friend, an Arabic Muslim school principal, and other men in a circle to Arabic music. At one point I noticed that some of my steps might have been better suited to a Jewish wedding than an Arabic context, but no one seemed to mind!

Australian Love for Muslims
This display of love was partly in response to harsh (implicit) questioning of the loyalty of Muslims by politicians and present, to a significant extent, in the media and the larger community. It was also prompted by a gesture of solidarity that I organised at the Lakemba Mosque in Sydney in collaboration with Pastor Brad Chilcott around a message: “Australian religious leaders say “We will love Muslims 100 years”, countering a newspaper headline that stated “We will fight Islam for 100 years”.

Not happy with the love
Not everyone was happy with the events. There were the suggestions from some critics within the Muslim community that the participants were ”sell outs”, trying too hard to impress the media and non-Muslim Australians rather than representing their own angry youth and their grievances about Australian foreign policy and about being stigmatised by questions about their loyalty.

“The Love 100 years” gesture was both welcomed by some (1) and attacked by others as being the work of ‘Useful Idiots’ (2). One argument is that Muslims need to ‘be persuaded  collectively to tackle extremism and ensure community-wide goodwill toward “the west”’. (Absent from this assertion is the question of how responsive fanatics are to influence? Assuming that the answer is that these radicals are not very open to influence, it begs the question: how can leaders be held responsible for people who refuse to follow?). More relevant is the need for outreach to “disaffected youth” and fostering positive interfaith relations. Another factor is the insinuation by some Muslims and their supporters that anyone who is feeling afraid or angry is guilty of bigotry. While there has been much  generalising and prejudice against Muslims, labelling all expressions of fear or anger as bigotry is not fair or helpful. This is a complex and painful situation with fear and resentment flowing in both directions. There is a reasonable desire on the part of both non-Muslim and Muslim Australians for reassurance. One legitimate response is a robust and honest discussion.    

Better through beating?
Assertiveness and even threats, have their place: so does a compassionate posture. I explore this broader question from a personal and spiritual perspective. “Beat the horses until they will know they are horses”, goes the old Hasidic saying.  It would appear that harshness or self- flagellation is a useful method to advance personal improvement. Indeed, the Torah threatens divine smoking rage and obliteration for the cavalier person, who thinks it ok to indulge his sinful desires (3).  I have tried harsh self-criticism and guilt as a means of self-improvement. It worked for me to some extent some of the time, I think at a basic level to deter me from being my worst. However, when I have overused guilt or fear, I found it can be quite destructive. 

Acceptance combined with Spiritual restlessness and striving 
I propose a different approach. I need to be honest about my short-comings. I need honest criticism from others and myself to recognise what my flaws are. At the same time, I also need to accept myself as the imperfect, flawed but still worthwhile, precious human being that I am.  There is wisdom in the Buddhists’ showed calling for acceptance as a way for joy. Tanya, the classic Chasidic text that guides people in fulfilling the biblical idea that we can easily serve God with our emotions (4), urges us to manage our expectations of ourselves. Beating ourselves up about not achieving unrealistic goals, will only make us depressed; this decreases our motivation to make the changes and choices that ARE realistic for us because we have fallen into despair. Instead, we need to combine our dissatisfaction with our current level of spiritual achievement with an element of self-acceptance and compassion if we are to joyously strive to improve ourselves.
 
I find the sequence of events in the Torah instructive. It is only after the reconciliation between the straying Israelites (5) and God that real growth is possible. God’s mercy and bringing back the exiles is followed by the “circumcision of the hearts (6)”, which is interpreted as developing the capacity to serve out of love instead of fear (7). Meaningful growth is more likely to be the result of compassion than threats.

The organisers of the BBQ were right to make a statement of love to their fellow Australians, regardless of any reservations or grievances some Muslims might have. I think we were right to stand in solidarity with our Muslim neighbours when they were subjected to a barrage of hostility.  Does my compassionate stance mean that I think that all Australian Muslims, a diverse and dispersed community, have had enough success in integrating into Australia or countering extremism? No, it doesn’t. I share the concern of many Muslims I know, about the hostility felt by some young Australian Muslims towards people of other backgrounds.. I also share their concern about the bigotry and abuse faced by Muslims. There is a legitimate role for robust discussion and airing of grievances. Equally, there is a role for support and compassion. The really positive change will result more from the latter than the former.

Notes:   

1) The gesture was warmly welcomed by Muslims who were moved to create a website with the following response - http://www.lovefor100yearsresponse.com/ It was covered in the general media, such as Channel 7, http://youtu.be/KClv9YNeM8M, Channel 10 News:  http://youtu.be/JEbdZggQ7lA and the Australian: http://www.theaustralian.com.au/news/latest-news/religious-heads-show-muslim-support/story-fn3dxiwe-1227033604150. Also, specific Muslims sites, such as http://www.amust.com.au/2014/09/interfaith-support-by-religious-leaders-well-love-muslims-100-years/ .
Muslim Village: http://muslimvillage.com/2014/08/24/57197/australia-christian-and-jewish-leaders-rally-in-support-of-muslims/
2) http://www.frontpagemag.com/2014/dgreenfield/well-love-muslims-100-years-say-hamas-useful-idiots/  This website attacks Together for Humanity and our President, Madenia Abdurahman, as well as Pastor Brad Chillcott and me. The website generally seems quite one-sided regarding all matters relating to Muslims or Blacks. See review of this article. http://www.biblesociety.org.au/news/media-watch-will-really-love-muslims-100-years
3) Deuteronomy 29:18-19
4) Tanya by Rabbi Shneur Zalman of Liadi, Chapter 27
5) Deuteronomy 30:1-5
6) Deuteronomy 30:6
7) Klei Yakar

An interfaith gesture of support for Muslim Australians a Lakemba Mosque

Guest Post By Natasha Robinson

Photo by Damien Begovic

SOME wore a yarmulke, some a priest’s collar, and one an imam’s kaftan. And they all held hands in solidarity on the steps of Lakemba Mosque to spread a message of peace.

The priests, reverends, imams and a rabbi held a large banner of a mock-up newspaper masthead they dubbed “The Welcoming Australian”. “We’ll love Muslims 100 years,” the newspaper front page splash read. In an address on the steps of his mosque, imam Yahya Safi said that “the clear message of Islam is mercy”. 

“We need to clarify, to show the true message of Islam,” the imam said. “It is forbidden to consider acts that are evil. The true Muslim is the Muslim who will live in a safe way with others, and others will feel safe with him. We need to put our hands together in order to spread out mercy and respect.”

The gathering was a response to concern that publicity of the heinous acts of Australian-born terrorists Khaled Sharrouf and Mohamed Elomar, fighters with Islamic State in Iraq and Syria, had prompted “shrill and harsh” rhetoric towards ordinary Muslims in Australia and had fostered a negative perception of Islam.

Rabbi Zalman Kastel, CEO of the organisation Together for Humanity, said the expression of solidarity was timely as the prime minister continued to appeal to Muslims to join “Team Australia”. “We need to preserve our social cohesion,” Rabbi Kastel said. “This is a message to the Islamic community of solidarity: we value you, we respect you. “Let’s keep working at multiculturalism: we’ve got a good thing going, let’s keep it going.”

Sydney doctor Jamal Rifi appealed to the prime minister to show leadership as he consulted with Muslim groups over tougher counter-terrorism laws. “We need to be part of the team, but we want to be equal members of the team,” Dr Rifi said. “We feel we are close to the target. We want them to pass us the ball so we can score. We appeal to the captain and to the coach: show us your strategy.”

Canberra last week moved to address concerns among the Islamic community that the government was at war with it, with ASIO head David Irvine publicly declaring on the western Sydney-based Voice of Islam radio station that the counter-terrorism battle was being waged purely against terrorists, not a religion.

Words that Insult, Humiliate, Agitate, or Inspire Togetherness

Introduction: Dear Friends,

I am thinking about the importance of words at this time.  A lot of angry words are being spoken, many motivated by altruistic, passionate concern for the innocent and outrage over the loss of life and the violence. Some have been simply abusive words by ignorant and even drunk individuals. A man screamed “Allah Akbar” at me in the middle of Bankstown.

I write these words with the threat of renewed hostilities in the air. There are very small things I can do to try to prevent the on-going killing in the Middle East. I am doing these quietly. As Joe Wakim of the Arab Council said about another bridge builder, this “role is to prevent this kind of stone throwing, not engage in it”. This is a small meditation regarding words and people of different backgrounds getting along in Australia.

All the very best,

Zalman

An example of the power of positive words.
The wonderful Paul Benett's book that I
launched. A real example of living
with light. http://thecrankyguru.net/

We saw a victory this week for collaborative efforts between communities. The Australian government accepted their joint calls against the humiliation of people on the basis of ethnicity or “race”.  

Yet a dark cloud hangs over community harmony in Australia. Yes, there is an elephant in the room that is a matter of life and death.  The burning question is how to stop the killing, violence and the suffering? This is a vital question that I care passionately about. Our tradition teaches that “to kill” is to diminish the “image” of the King, namely God, in whose image ALL humans are created (1). This question must be answered, in certain contexts, not by me in this public context. This is because I sincerely believe I might do more harm than good.  Every blame claim, justification, refutation and counter argument that  I can imagine, has already been shouted endlessly, motivated by a mix of anger, hatred, as well as sincere desires for justice and to protect the innocent.

Here is another question: What will be the impact of all this death and conflict here in Australia, where we Australians of Jewish, Arabic, Muslim, Sunni, Shia, Ukrainian and other backgrounds live?

An old Rabbi was attacked in Perth this week. School children were terrorized in Sydney. Shia Muslims have been copping it for many months, Muslims generally, for years. Less significantly, yesterday, I walked through a state school playground filled with Arabic teenagers. When they saw me, an identifiable Jew, they chanted at me: “Free, free, Palestine”.  A sheikh, who had been working with me and a group of students at the school, walked alongside me to support me as I walked quickly to my car. 

Students in Australia should be encouraged to care about the world they live in and engage with the pursuit of justice.  However, chanting at a Jewish man reflects a generalized hostility to the “Jewish people”, rather than advocacy for aggrieved Palestinians.  I don’t blame the kids. The distinction is not an easy one.  A Muslim who works with me, made the point that what I felt in that playground is very similar to how she feels when people shout out “terrorist” to her. “It has nothing to do with me,” she said.

Perhaps, of equal importance, was the raising of this very painful and difficult topic in our group that has been working together regularly from the beginning of this year. The question about the current situation was raised by a student in one word, “Palestine?” It was a useful conversation to have. At the same time it reflects a growing tendency to talk and think in slogans rather than fully developed ideas with any nuance. A lot of the “dialogue” about Gaza and Israel has been via Facebook and Twitter - images of dead children, other images with captions or slogans. 

I accept that, in some cases, one may insult, provoke, polarize, simplify and ridicule as part of agitating for change. The Biblical prophets resorted to exaggeration, simile and ridicule to argue for change. On the other hand, we need to get along in Australia. If we can’t do it here, where our lives are not under direct threat, how can the people who have lost relatives and their sense of security, not lose hope?! To some extent, hope has been another casualty of this terrible situation. It must be restored.

Words matter. According to the Jewish sages, humiliating another person to the point where the colour drains from his face is equivalent to spilling his blood. I think that is hyperbolic, but reflects the seriousness of the harm caused by denigrating speech, suggesting a psychological death. Perhaps, more to the point, if people with authority engage excessively in denigrating groups, younger people and less educated people will take that as a licence for violence and a signal that they have a right to be “bigots”.

I don’t have a formula for preventing murder, killing or war, but I know that listening from the heart, goodwill and nuanced conversation are part of the answer. Polarization is usually less helpful. We cannot banish darkness by beating it with sticks. We can only overcome it with light. I pray for the preservation of life, dignity, justice and peace. 

1      1) Mechilta