CHALLENGING OUR SPIRITUAL BASIC ASSUMPTIONS

by Rabbi Isaac Jeret

What is the purpose of a spiritual engagement? What is the value of belonging to a religious community? Whatever our religious affiliation, and even if we are only marginally connected, these questions can be helpful to ask of ourselves. Think of it this way, whether we have reason to go the doctor frequently or not (hopefully not), we should try our very best not to forgo an annual check-up, if we can help it; whether we belong to a faith community or not, we can stand only to benefit from asking ourselves:  Why might one belong? What is a spiritual endeavor in a religious communal context all about in its essence?

Most often, the responses I receive to these questions center on the themes of comfort and escape. We bring comfort to those with whom we share spiritual fellowship and we are comforted when we are in need. In the spirit and harmonious melodies of worship, in the warmth of our sanctuaries, we can escape the demands, tumult, and burdens of daily life, recalibrating toward greater spiritual equalibrium.

To be sure, these are authentic and vital elements of all spiritual striving. These are among the finest qualities -- timeless values -- of religious engagement. However, the Judeo-Christian heritage demands more of us, and extends even broader opportunity to us, than comfort and escape alone. Had it not done so historically, Western religion would have offered the world nothing in the way of the revolutionary alternative that spawned Western civilization, distinguishing itself progressively from the repetitive narrowness of the pagan cultures that preceded it. Consider the following.

The Torah -- The Five Books of Moses -- offers two renditions of God’s Revelation at Sinai. The first is in real time, recording in the Book of Exodus the events as we are told that they unfolded. The second is found in the Book of Deuteronomy, as Moses revisited the occurrences throughout the Jewish People’s desert-journey toward the Promised Land.  In each instance, among the Ten Commandments uttered aloud, one finds the precept to observe the Sabbath.

Quite remarkably, the reason given for Sabbath observance differs in each recounting.  In Exodus, the Sabbath is to be remembered, for God sanctified the seventh day and rested upon it, having completed the creation of the world. A universal purpose is ascribed to the Sabbath. It was intended to return us all to Eden, to a time and place when, at most, one family existed in the entire world; no distinctions existed between spiritual pathways, only a singular wholeness awaited humanity’s acknowledgment and sacred celebration.

In Deuteronomy, the Sabbath is to be observed as a day of rest, for the Jewish People had been slaves in Egypt with no such opportunity. Here, a more particular purpose is ascribed to the Sabbath. Having been denied liberty as slaves, a sacred day of rest was to have been, at once, a communal and personal Jewish experience of spiritual and practical sovereignty -- every week, for all of time.

But, the reasons ascribed seem, at first glance, to be confused. The generation leaving Egypt had known slavery. Surely, they could more easily have related to a Sabbath celebrating personal and communal sovereignty.  And, the generation entering the Promised Land had no recollection of Egypt at all.  Surely, having been protected by God’s cloud of glory and fed by God’s mana while traveling through the desert they could more easily have related to a Sabbath celebrating God’s creative and sustaining capacity -- an appreciation of the source of all wholeness, a more universal disposition toward the Sabbath.

The message is simple, perhaps, but instructive. The generation that experienced slavery in Egypt  was challenged to stretch beyond its own traumatic experience, beyond the world's brokenness, to find a contrary truth in the wholeness of God’s world. The generation that knew only of the God’s sheltering comfort was required to consider its historical past as slaves so that it might know to protect its presumed sovereignty.

If we today, the heirs of a Judeo-Christian heritage that has changed the world, are to continue to revolutionize the world toward the better, then, as each of the generations above, we must be open to the sacred messages and purposes of our traditions that challenge our spiritual basic assumptions.  Our spiritual and religious experience should not merely confirm what we know already to be true; rather, it should stretch us toward greater insight and capacity to understand and then to act meaningfully and decisively in service of the world's betterment.  Ultimately, even the comfort and escape that we seek and lend will depend upon and reflect the depth of our spiritual character, as we challenge ourselves -- as two ancient generations of the Jewish People did so long ago.

Rabbi Isaac Jeret is the spiritual leader of Congregation Ner Tamid of South Bay. For information regarding Membership, Religious Services, Adult Classes, Pre-School, and Religious School, contact the synagogue’s office (310) 377-6986 or www.nertamid.com.

Inclusive Governance & Constructive Opposition

Next Tuesday, there will be winners and there will be losers. At first glance, the winners would appear to include the victor in the presidential and congressional elections, and their supporters; the losers would appear to include the runners-up among the candidates, and their supporters.

In truth, however, the winners might include both those victorious and those unsuccessful in their electoral bids, and their respective supporters -- so long as they revisit, as we must all revisit in our country, the role of an inclusive, governing majority and a constructive opposition. Those who emerge as the voice of the majority must reach out, across the aisle, to embrace, engage, and include the opposition in the work of governing and legislating for our country. And, in turn, the opposition must serve in its vital role in a democracy in a constructive manner.

This doesn't mean that the majority shouldn't seek to enact policies and legislation, or that it shouldn't govern on the whole, in a manner that reflects its values. It should do so, with confidence, without arrogance, with civility, and with an open ear to the voices and opinions of the opposition. In other words, those in the majority would be wise to acknowledge the limitations of their mandate. Such an awareness would then lead them to lean toward the center, toward moderation, whether from their elected position to the right or to the left of the political center. To be inclusive in governance means, by consequence, to respect the mandate of the opposition, as well, and to account for its perspective when determining policy. The majority must treat the opposition with respect and must aim to learn from its wisdom, not only because the opposition reflects a constituency that could easily become the majority in the future, but, far more importantly, because to do otherwise would be to diminish the humanity and dignity, and to disregard the intelligence and fundamental worth, of those with perspectives that differ from the majority.

Likewise, a constructive opposition is not one that is oppositional intrinsically. It should oppose articulately, passionately, but, always respectfully those matters of policy with which it disagrees. It should not oppose or seek to diminish the people who voice them, believe in them, vote for them, or legislate and enforce them, for many of the same reasons.

Respectful discourse -- civility -- is the only basis upon which our government, indeed our society as a whole, might ascend yet again toward the virtues associated with intellectual honesty, among them the capacity to govern, and to be governed, from the center of the political spectrum. Respectful discourse is required not only when the camera is upon us or when the tape is running. Respectful discourse is both the prerequisite for reclaiming our public and personal appreciation of dissent and divergence of opinion and the product of it. Our near-term and long-term viability as a society will depend upon our ability to rediscover our capacity to foster and project an inclusive majority and a constructive opposition, and it all begins with respectful, but, truthful discourse. Ultimately, such discourse and, by consequence, such an orientation toward governance, can return our country to the more moderate governments, most common throughout the history of our great nation.

As the Talmudic Sages taught with regard to those disagreements of opinion that are well-intended, but, unclear in their resolution: Elu Va'Elu Divrei Elohim Chayim -- Both opinions are words of the Living God.

May our elected representatives in government, whether of the majority or the opposition, always aim to reflect a purity purpose in their efforts, and may they always remember to respect one another for aiming to do so!

Rabbi Isaac Jeret

Spiritual Leader

Congregation Ner Tamid of South Bay

http://www.nertamid.com/rabbi