In God We Should Trust

I like to think of myself as a liberal thinker most of the time, but in some instances I have my limitations. For one, I'm concerned about the apparent illusion that political activism such as demonstrating against what's considered to be morally corrupt can be accomplished by political means. One erroneous belief, that's currently prevails, is that a deluge of opposition tactics was instrumental in liberating the Jews from the Soviet Union. The two streams of thought--activism and liberation-- appear to be in agreement with one another, but what was believed as the deliverance of the Jews was really the decay of the Soviet government, politically and economically. I'm also concerned about the Jewish position on political activism. Whenever the Jewish people had been in jeopardy, whether in the early history of the land of Caanan or in more recent times, beseeching God was their best weapon.  There are countless Hasidic stories telling of evil decrees that were plotted against the Jews, and how fervent prayer averted the calamity. As we now study the book of Genesis, we find, among several common themes running through the narrative, but one in particular stands out as applicable to soothing political injustice. This is about pacts repeatedly made with Abraham, Isaac and Jacob by hostile characters because they feared God's favoritism for the Patriarchs. Here the Torah implores us to have the faith of our ancestral fathers.

I grew up at a time that erroneously believed that the rise of sinister, immoral power was attributed to a single charismatic personality. Today we know that Slobodon Milosevic, Saddam Hussein or even Adolph Hitler did not assume political leadership because of their commanding personalities, they rose to power because the time and place were right.  Perhaps all of this political activism enables ultra-liberals to feel as if they take a direct hand in the noble transformations, but let's allow history to speak for itself. My concern is that Jews attempt to utilize political and economic muscle to resolve conflicts, while ignoring our spiritual heritage.

In the sixties, I supported opposition to the war in Viet Nam. I was also an ally of the civil rights movement. In those years, I eagerly followed the news reports on court battles over women’s issues like Wade vs Roe. I cheered the unfolding of civil rights for gays and lesbians and other minority groups. I hailed the humanitarian efforts to bring relief to flood and disaster victims and to the oppressed and starved in second world countries. But today I have to ask myself. where did it all get us? To quasi-liberals like myself I feel gratified by the changes in our society but, I think that a substantial number of Americans still prefer to see minority groups deported somewhere, rather than integrated into this country. Liberals who champion altruistic efforts towards the homeless and downtrodden are themselves a great minority; I think that the majority still maintains racism, inhumanity, and anti-Semitism.

A recent New York Times Magazine article attributed the downfall of Milosevic as a result of the effects of Otmar, a grassroots political movement led by a core of politically astute students. They may have shaken the foundations, a bit, but the regime crumbled because the people were basically downcast: most of them worked for less than decent wages and they lacked the freedom to pursue chosen careers. Otmar employed the tactics of non-violent disobedience, members were beaten for their efforts. The idea was appealing, but look where it got India; Moslems and Hindus killed one another right after Ghandi's assassination.

With so much inconsistency of opinion, I believe the world will never straighten out until Moshiach (Messiah) comes. I don't think of Moshiach as a self-realized human being entering the gates of Jerusalem on a white donkey; I prefer to imagine the Messiah as an era where hatred and personal ambitions give way to love, harmony and peace. I prefer to think of this era as the pinnacle of Tikkun Olam, the ultimate refuah shlaimah, the complete healing of much more then body and mind, but a healing of personal, communal, national and international relationships.

Healing is the process by which all differences become resolved. It is a perfectly natural process, a spiritual manifestation. All living matter progresses towards healing; the tendency is to fix what is broken or split.  What any split unconsciously requires is a balanced neutral environment, not being pressured one way or the other, so that healing can occur. The Temple represented that balance point, where time and space no longer existed. In place of a Temple what can we rely on? Our ancient sages taught Shabbat is the substitute for the Temple. In those twenty-four hours where we dwell in tranquillity and serenity, where all worldly concerns are set aside and where disputes no longer exist, we therefore naturally partake in healing without external intervention. If we can model Shabbat and our spiritual tradition to world leaders and to disputing parties, perhaps we can live in lasting peace. Maybe that's why they say that if all Jews celebrate three successive Shabbats, the Messiah will come.