INTRODUCTION TO LYNN”S TALK followed by THURSDAY 25th TALK at IFTAR

On Thursday September 25th, over 250 US and international religious, political and cultural leaders gathered at a hotel in NYC to meet with the President of Iran in order to press the government of the United States and the government of Iran to engage in serious dialogue as well as to affirm the concept of interfaith dialogue. Given the climate of incendiary rhetoric, members of traditional peace churches that sponsored this event, including American Friends Service Committee, The Mennonite Central Committee, Religions of Peace and the World Council of Churches consider it their responsibility to step in and begin to cultivate the possibility for dialogue and engagement in behalf of peace when governments fail to do so. The previous evening, The Fellowship of Reconciliation hosted a meeting with over sixty peace activists with the president of Iran with the same intention. These groups are not alone in calling for diplomacy and dialogue. Five former secretaries of state urged similar action.

Meetings organized by peace and non-violence organizations and individuals with Ahmadinejad do not mean those attending agree or support specific Iranian governmental policies that are in conflict with the values of the peace community or the accompanying rhetoric about Israel, Jews or the United States. Rather, the intention is to promote the concept of dialogue and engagement precisely because of the vast gulf between governmental positions of the United States and Iran and to better understand the underlying issues of the conflict from the Iranian perspective. Ahmadinejad is a political figure who represents his country but is not identical with the whole of his country. In his role as president Ahmadinejad does not have the authority to initiate war, attack another country, promote or limit nuclear weapons or legislate Islamic law. A populist politician, his domestic policies have been failures, especially in the economic sphere. Moreover, he has not been an active proponent of human rights. On the other hand,  many US media and non-governmental organizations criticizing Ahmadinejad’s provocative rhetoric fail to educate the American public by providing in depth analysis of the underlying historic and geo-political issues that are provoking the wider conflict between Iran, the United States and Israel.

At the Thursday dinner, most speakers who addressed and questioned the President took the opportunity to challenge him on several issues. They berated Ahmadinejad for his failure to state unequivocally that he mourns the death of six million Jews during the Holocaust, asserted their opposition to all nuclear weapons, bemoaned the Iranian record on human rights and in particular the execution of juveniles, the lack of religious freedom of expression, the persecution of the Bahai community and Iran’s denial that Israel has a right to exist as a nation state.  Iran’s continual refusal to mention the name of the state of Israel and the constant reference to Israel as the illegal Zionist entity reflects the Islamic Republic’s position that Israel was created by European powers after the war to assuage their guilt about the Holocaust and that the Palestinians are paying for this with a brutal occupation. However, the language and tone of remarks about Israel are coated with anti-semetic rhetoric. Ironically, Ahmadinejad was reprimanded by the supreme leader for the statements of the Iranian vice-president mentioning the word Israeli earlier in the week. His Vice-President Esfandiar Rahim-Mashaei  stated that, “Iran wants no war with any country, and today Iran is friend of the United States and even Israel. … Our achievements belong to the whole world and should be used for expanding love and peace.’ Rahim-Mashaei is also head of the Cultural Heritage Organization which is home to the Department of Inter-religious Dialogue which will be hosting the Fellowship of Reconciliation’s Interfaith Delegation to Iran in November. It is clear that there are other forces within the Iranian government, reformists forces, which are interested in a more expansive and reconciliatory approach to Israel and the Jewish community as well as the United States. While in Iran last November, many people related their extreme discomfort with Ahmadinejad’s notorious conference which attracted scores of Holocaust deniers from around the world.

Ahmadinejad may be gone from power by June due to their elections. Whether he is or is not, those in the inter-faith peace community are looking to open channels with Iranians in the Department of Inter-religious Dialogue. For those of us in the Jewish community, it is important for us to note that, unlike most other Middle Eastern countries, Iran still possesses a small but significant Jewish community. Somewhere between 12,000 and 25,000 Jews reside mostly in Teheran, Shiraz and Esfahan. As the oldest extant Jewish community in the Middle East outside of Israel, how do we protect them, reach out to them and nurture their Jewish life in Iran? The possibility of real engagement is difficult in an atmosphere of aggressive rhetoric which does nothing to create a climate of rapprochement.

While those of us who practice non-violence do not endorse the Iranian government’s anti-Israel rhetoric, it is important to be well-informed about Iran’s positions on key issues of concern. I have provided links to Daily Iran Clips for anyone who wants to research the underlying issues relating to Iran’s nuclear ambitions, Iranian and Israeli relations, Iranian and US relations and other relevant topics. When a peace process commences, it is important to have already initiated contact at the grass roots level so there are people with experience who can help others negotiate the new relationship. As members of Shomer Shalom prepare for our delegation to Iran in November, we will be making every effort to be informed about and reach out to the Jewish community of Iran, to learn more about Islam, and to apply the principles of engaged non-violence to this difficult and challenging conflict. In addition, we are open to the many people of good faith living in Iran who sincerely desire to bolster a positive interfaith atmosphere

in their own country.

We know from our own experience this takes long term commitment and readiness to work through the challenges and joys of true dialogue.  The following is the speech I gave at the Hyatt Hotel on Thursday September 25th at the Interfaith Iftar dinner, along with seven other speakers. I spoke for nine minutes. Some have asked me why I mentioned Roma, Armenians, and those murdered due to sexual orientation and special needs along with Jewish people. They, too, were targeted for genocide due to the specifics of their identity.

At the end of the dinner, an Armenian bishop came up to me with tears in his eyes. “Thank you for remembering us, it was very healing.” For me, it is the struggle both to prevent violence as well as to engage in healing humanity’s deep wounds that form the content of the life of my particular practice of Shomer Shalom.

ON RECONCILIATION

I learned this teaching from my Muslim friend and peacewalk partner Abdul Rauf Campos Marquetti.  Abu Hurayrah quoted the Prophet, peace be upon him, “You will not enter paradise until you believe, and you will not believe until you love one another. Then he added: Shall I tell you something which will help you to love one another? The Companions replied: Yes, O messenger of Allah. He said, Get into the way of greeting each other. This practice is also found within Jewish tradition, so I will begin this evening’s talk on Religion as a Pathway to Peace with a greeting of peace.

Salaam/shalom aleichem/asalaam u-aleikum rahmat allahe oo barakat hu

Religious life for many of us leads us upon unexpected journeys. I have had the opportunity to visit Iran this past May as part of the 7th delegation of the Fellowship of Reconciliation to Iran hosted by the Iranian Department of Inter-religious Affairs.  Kesh-varetoon khili qash-an-geh. Our delegation was especially moved by our experience at the masjid of Jamkaran just outside of Qom at the well of wishes where the Mahdi is said to have appeared 100 years ago to give hope and comfort to all those who long for peace. In the spirit of peace I am honored to speak about religion’s role in peacemaking.

When engaged in dialogue or conversation, it is a Jewish custom to begin with a verse of Torah. I have chosen the section of Torah I wish to chant based on the this evening’s theme: How religion can contribute to solution of the world’s problems. I will recite, translate and then interpret Parashat Kedoshim, the chapter called  ‘holiness’ found in the third book of Torah known as Vayikra in Hebrew and as Leviticus by English speakers which addresses the question of how religion can guide us in solving the world’s problems. Torah councils us that no matter what problems face us, we are to engage in solutions through dialogue, reconciliation and peace building measures, as it is written, the entire Torah is for the sake of peace. Dialogue, reconciliation and peacebuilding are central values in Jewish tradition. Dialogue brings many perspectives together, gives special attention to minority opinions and must be conducted by treating everyone with respect. Reconciliation involves a process of acknowledgment of past wrongs, restorative healing work and forgiveness. Peace building includes taking all the necessary steps to create peace without engaging in harmful acts. The following instructions and many other instructions found in Jewish rabbinic tradition also implicitly recommend non-violence as the preferred method for engaging in the struggle for reconciliation and peace.

Now I will chant the blessing and the passage from Vayikra, Chapter 19 verses 16 to 18:

Do not be a talebearer or spread hate among the people.

Do not stand idly by the blood of your neighbor.

Do not hate your brother or sister in your heart

Rather speak directly to your brother and sister about your concerns

Do not take vengence. Do not bear a grudge against the children of your people.

Love your neighbor as yourself, I am YHVH

I will interpret these words according to the tradition of interpretation by which I was ordained as a rabbi. I stand before you today as a rabbi rooted in the lineage of those in the Jewish community who follow the path of engaged non-violence which is called shomer shalom. As a shomeret shalom I renew a vow of engaged non-violence every year at Yom Kippur.  My teachers, those whose memories are a blessing, and those who still walk upon this earth, have taught me the way of non-violence as I seek peace and pursue peace (Psalm 34:15). I stand in the tradition that teaches: “Individuals and entire peoples must order their lives according to what is taught: A human being should concern herself more than she not injure others than she not be injured.* For when a human being tries to KEEP WATCH/Shomer that she not injure others, by that very act she enthrones in the world, the God of truth and righteousness and adds power to the realm of justice. (*Tosafot of B. Kama 23b) Like Rebbe Nachman of Bratislav and other teachers from the lineage of non-violence in Judaism, I view war as a form of idolatry and acts of militarism as a desecration of God’s name. This informs all my actions in behalf of peace building.

I also want to honor the tradition of non-violence of the peace churches  here today who also believe in the importance of seeking and pursing peace through religious dialogue and public witness and who reject militarism, military violence, capital punishment and war as a viable and legitimate mode of solving conflict or obtaining justice. In another part of the Torah, the book of Psalms we learn:

Seek peace and pursue peace, the sages ask, why does the verse repeat itself. Would it not have been enough to state the command once?  Why does the Torah say both seek and pursue.  We have received this oral tradition:(Vayikra Rabbah 9.9)

“Seek peace for your loved ones and pursue peace with your opponents and enemies;

Seek peace where you live and pursue peace elsewhere;

Seek peace with your body and pursue peace with your resources;

Seek peace for yourself and pursue peace for others

Seek peace today and pursue peace every tomorrow.

Peace is not envisioned as a quietist or passive stance. Rather shalom, the condition of harmony and well-being for the whole of society and the human heart of the believer is a condition that must be actively sought and publicly acknowledged for the sake of preventing violence and building peace.

That is why I stand here today, even when many of my co-religionists are dismissing, demeaning or boycotting this important conversation. I want to make clear that there are many thousands of Jewish people within my community whose voices are not heard, but nonetheless support dialogue as both a religious obligation as well as a way to give witness to hope.

I am of the lineage of those who believe the struggle for peace through non-violence is the greatest spiritual jihad. The spiritual meaning of the word Yisrael has the same meaning as jihad: that is, the struggle to walk a divinely commanded path, to follow the requirements given to us at Sinai to live a life of righteousness.

I would like to interpret Vayikra. The first verse of the passage states:   Do not become a talebearer or spread hate among people. Hate speech is to be avoided because it often leads to acts of violence. As you are well aware, I come from a community that has experienced the genocidal results of hate speech leading to hate action. I know the country of Iran recognizes the Holocaust as I understand that there was a widely viewed television series dedicated to the memory of the victims of the Holocaust this past year in Iran which was watch by millions of people. I would like to remember for a blessing all those who have died in our world, on account of war.

I mourn the death of all young men and women sent to soldiering in conflicts not of their making.

I mourn one half a million Iranians who died in the Iran Iraq war,

I mourn the millions of Iraqis have been killed, injured and displaced by a war the United States initiated in Iraq.

I also mourn the forty million people who died in the second world war, including

two million armenians, one million roma, tens of thousands  who died on account of sexual orientation as well as those who were targeted for murder based on special needs. And of course, I mourn my own extended family, six million Jewish people who were murdered because European historical anti-semetism made it acceptable to see us as less than human. Because of the Holocaust, I learned from the rabbis who ordained me and guide me, to be active in preventing further suffering of all human beings as a primary religious call to action. That is why I, like thousands of Jewish Americans, Israelis and Europeans have joined with other peace activists across the globe to work tirelessly for Palestinian human rights, as well as Israeli-Palestinian reconciliation through the path of non-violence.

For, as the next verse of Leviticus instructs us: Do not stand idly by the shedding of blood of your neighbor. We are commanded not to be silent or passive in the face of prejudice, militarism, violence or structural injustice which privileges some while exploiting others. In fact, challenging systems of injustice is essential to peacemaking.

The text continues: Do not harbor hatred of your brother or sister in your heart. This mitzvah relates to the inner dimension of peacemaking. Even in the face of violence and the struggle for human rights we are told to remember that we are all one human family. As the Persian poet Saadi states, we are all cut from the same jewel. If part of the jewel is harmed is not the whole jewel harmed? Hatred is a form of alienation and is linked to fear and violence. Therefore peacemaking begins by trying to erase hatred of others from one’s heart, to see the other as a full human being, to know that the flaws we find in others are also flaws within ourselves. We are to judge everyone from z’khaf zechut, a place of merit, and thus begin to build an atmosphere of trust out of which peace can grow even as we make every effort to redress wrongs.  Rather than respond to violence with violence we are told: speak directly to your brother or sister about your concerns. The Torah urges direct negotiations, acts of face to face reconciliation as the way to peace. I pray for this insight as it relates to the government of the United States and the government of Iran.  As the next verses categorically states, as a matter of religious obligation, we are not to take vengeance, nor bear a grudge. This is a weighty obligation and the heart of the instruction to act non-violently, even in the face of violence. This instruction is explicated further as the central tenet of all our traditions: Love your neighbor as you love yourself.  I am YHV. Love is not a sentiment, but a condition in which we face obstacles to peace with the view that the man or woman who stands before us is indeed our brother or our sister. We are commanded to choose love and not fear, love and not violence, love

and not war.

The Baal Shem Tov used to say, if he didn’t get his point across with instruction and interpretation, he would tell a story. Morning Prayer. Inshallah

They want to destroy hope, therefore I shall preserve it by any possible means.

They want to kill trust. Thus I will reach out to others, Africans, Asians, Arabs, Americans and Jews alike.

They want to imprison people in labels and stereotypes. I will strive to maintain a dialogue, always focusing on the individuals rather than the symbol.

They want to kill joy in me, thus I will laugh again.

They want to paralyze me, therefore I will take action. They want to silence me–therefore I will speak out.

From a speech given by Mariane Pearl in Sydney, Australia in March 2004.