I am posting this just after seeing that the U.S. House has voted to impeach President Trump for his actions leading to the violence at the Capitol one week ago. This is from the D'var Torah I gave on the Shabbat of Shmini Atzeret, the end of the festival of Sukkot, Saturday, October 10, 2020. This was a few weeks before Election Day. It is a charge about peace during the difficult time that was coming and that continues in this country. I drew out how the symbols and rituals connected to "Sukkat Shalom" (a temporary shelter of peace) might guide us. We are still in a time that requires the kind of Shalom-making I describe here. That Shalom is more than avoidance, and it has a moral and spiritual cost even though it is an imperative. This is not all I have to say today and in the coming days.
What’s next for us after our holy season in 5781 is the election season of 2020…. My own week of Sukkot has been about contemplating Sukkat Shalom, Sukkot as a training about peace.
The Geonim taught that the blessing over Lulav and Etrog is said each morning of Sukkot right after the blessings of peace that conclude the Amidah – the Birkat Kohanim(the priestly blessing of peace), Sim Shalom, Oseh Shalom.
They taught that we need to accumulate blessings of peace on the way to Lulav and Etrog, because the ritual involves four species that are so different and distant and hard to put together into one. Our tradition takes the four species to represent vastly different kinds of people. Palm, citron, myrtle and willow have smell and taste, or one or the other, or neither one at all. The midrash compares this to how Jews come in different combinations – those with great Torah and great mitzvot (deeds), those with great Torah and few mitzvot, those with great mitzvot but little Torah, those with very little or none of either. Holding the four species together in one bundle is about the difficulty of holding together such a group. Four species that don’t by their nature automatically come together.
In that bundle, the Etrog looks like the heart. It has both a beautiful fragrance and a sharp taste – just as those with both Torah wisdom and goodness are the heart of a community. But the community is the whole bundle. The four species are so different and have different logics to how they live, and we are commanded to bring them together in one bundle of peace. Not a surface peace, but a challenging and dynamic one, a peace that has to be demonstrated each day of Sukkot. A peace that requires effort, working your way by concentrating on constant reminders of what Shalom could be. You cannot fulfill the mitzvah of Lulav unless the bundle is one you yourself have acquired. There’s no shortcut – you cannot use a stolen Lulav in Jewish law. You cannot have peace without acquiring it legitimately. There is no shortcut. You cannot have peace without actually wrestling with difference and division in the logics of how people live.
In the coming month until Election Day, and a period of time to follow, a fundamental imperative will be Shalom – peace that is dynamic, acquired, recognizing difference and tension, built around Torah and righteous action. Difficult peace.
At the heart of this will be anyone willing to be like an Etrog. A heart connected to what seem like different species, to people who are strong in wisdom and knowledge, and who are weak in them; to people who are strong in actions of goodness, and who are weak in them.
How fascinating that the Torah did not ask us to take a sweeter fruit instead. The Etrog, the heart, has to announce the fragrance it has, and it has to challenge with the sharp taste it has. The Etrog is held next to the Lulav, the palm that draws its strength from deep sources, from deep water that is true no matter what storms are in the sky or not in the coming season, no matter what water is flowing on the surface or not.
I am wearing this kippah today, the one with the Jewish star and the American flag, and will continue to wear it daily through the election and beyond. My nation, my values, my community. The Shalom imperative of this next period is something I am taking on along with other clergy leaders in our area. Hareini m’kabel alai – we take it on for our congregations and for this Nashua area.
This month and the next few are not going to be the months when we reach the long-term and deep solutions we need in America. We are not going to solve the issues of justice and suffering while we are voting, and counting votes, and in the waiting period that might follow. We are not going to be able to get to work on long-term solutions in the period right after the election is settled while many people are hurt and confused and disoriented and angry, which will be the case for more people than ever, even more than today, no matter who wins.
So as we take down our ritual Sukkot, we need to build another kind of Sukkat Shalom, a temporary and fragile Sukkah held up by those who are committed to peace on many levels – to nonviolent responses, to reaching out even to those who are deficient in Torah or deficient in good deeds or deficient in both. To speak to and draw out more of any Torah they have, any good deeds they have. This is a Sukkat Shalom we will need to hold up for a period of time but not for longer than necessary, to enable us to walk truly into a new American year, a new phase in this country.
We will hold it up, myself and my clergy colleagues and any of you who choose to join in this work. We will hold it up as a shelter, as a house of Sarah and Avraham where any can talk who is willing to talk, even if you are not ready yet to talk toward agreement. We will hold it up as a Sanctuary, for anyone who needs a quiet and safe place to pray or reflect or for any who are disoriented. This place here where I am standing, and other churches in our community, will be those shelters of Shalom.
Our clergy will hold up a Sukkah of peace in the public square, on Main Street and in the papers, by calling publicly for nonviolence before and after the election. We will do what we did four years ago in our Men’s Club political breakfast, when I got a commitment from then-Senator Ayotte and now-Senator Hassan to meet a group of us two days after the election to make a public show of Shalom. We have begun to approach the authorities in Nashua to offer ourselves, because we need to prepare and we need our authorities to be prepared. One spark in the wrong place can cause things to get out of hand. We need people of Shalom to be driving the response to any conflict we have, not people of violence.
A time that elevates peace above other things for a time means assuming responsibility for those whose suffering will not be addressed in the period of Sukkat Shalom. The suffering because of COVID-19 and around racial injustice is not distributed evenly, and calling for peace first means taking responsibility for delaying what many people need. So I and my clergy colleagues need to back that up with a commitment to stand up for those bearing the brunt nonetheless, and to make sure that peace is not an excuse to push off everything else indefinitely. A Sukkah that can stand for too long is no longer a kosher Sukkah. Already, the conflicts in our society that have pushed off the moral imperatives of our day give us much to repent for.
And if in this time of seeking peace any group is targeted for intimidation or worse, the Sukkat Shalom must shelter and protect them, and not trade them for a false peace. That could be us, by the way, who are targeted – Jews generally; members of our community who are people of color or LGBTQ+ or immigrants. People will stand by us if that happens and we need to stand up for others.
Shalom means lifting up the example of those leaders who embody a true solidarity. We need those models, especially in our political leaders. It has fallen too hard on local leaders to be the only figures of such solidarity.
Shalom means holding to account those who advocate policies we want but who are themselves divisive. It means asking those we know on the other side politically to do the same when they point the finger only our way.
So I will wear this kippah to show this commitment to Shalom. In this spirit I have been reaching out and will continue to do so – to fellow religious leaders in the area who are my longtime partners and my emerging ones, to leaders of groups I do not have relationships so deep with, to leaders of groups whose vulnerability I worry about. To members of this congregation whose commitments I respect and admire, to members of this congregation who express themselves politically with whom I am solidarity even though we do not have the same outlook on social questions of the day.
We will need in the coming months some backing off and cooling off, and some compromise, and those will be the right thing at times as long as we don’t mistake them for the truest Shalom. They will not last on their own. They haven’t until now. We have tried too long in America to find Shalom only by cooling off and compromising and pushing off until later.
But real Shalom is not avoidant and it is not shallow. It is not the lowest common denominator.
Peace comes only through people who are like the Etrog -- who probe their deeds and probe their Torah, who have both an inviting fragrance and a sharp flavor, who know that even a fruit that is beautiful has to be cultivated again and again.
The America we need will not come from violence, nor will it come from avoiding conflict. It will come in the period following a Sukkat Shalom, a dynamic and hard peace held up by those who will step forward and actively hold it.
I hope that my fears and preparations are overblown and not so needed – that the worst we have is unhappiness this month and next, not outright conflict – but the preparation is good no matter what. Though my words are solemn, I speak them in the same hope I taught on Rosh Hashanah: seeing myself and others step up in worthwhile action on behalf of people we care about, including you and others.
I shall keep wearing this kippah. As we turn to Yizkor (memorial prayers), I will reach to the example of ancestors who faced challenges as serious as the ones we do and pray that their merits will inspire and bless us, as we finally step out of Elul and Tishrei into the year it is our destiny to build for our country.