Remarks at the Grand Rapids Solidarity for Israel Rally

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Friends, this rally is about peace and I am standing before you to offer a prayer for peace. Peace has a price. Peace means compromise. Peace means that neither side gets all that they want, but they agree to live and let live, to prosper and marry and raise children side by side in safety.

Peace means that the State of Israel is here to stay; otherwise, there is no peace, only devastation.

For over 3000 years, Judaism and Israel have been intertwined. For 2000 years, the heart of the Jewish community yearned to be a free people in its own land once again. For 66 years, we have lived in our homeland and created a proud, moral State that has fulfilled Isaiah’s vision of being an or goyim, “A light among the nations.”

I am here today to say to the anti-Israel protestors, chanting “End the occupation,” chanting “Free Palestine,” that we can talk, peace is within our grasp, as long as you accept reality — Israel exists, and we will not apologize for the fact that Israel is here to stay!

I am here today to say to the terrorist Hamas regime who says that the missiles will stop when the occupation – of 1948 – is over, I say that is not peace. That is a threat against my family, and my family does not take threats lightly.

Here’s the simple recipe for peace, in the words of Prime Minister Netanyahu: “The truth is that if Israel were to put down its arms there would be no more Israel. If the Arabs were to put down their arms there would be no more war.”

I dream of a day when Lo Yisa Goy el Goy Herev, lo Yil’medu od Milhama, nation will not take up arms against nation, when they will no long experience war; when they will no longer teach hatred to their children, when they will no longer send their children strapped with explosives to murder themselves and others, when they will no longer dig tunnels, marvels of engineering, in order to kidnap and kill our citizens. On that day, there will be peace, and for this we pray:

May we see the day when war and bloodshed cease,
When a great peace will embrace the whole world.
Then nation will not threaten nation,
And [humanity] will not again know war.
For all who live on earth shall realize
We have not come into being to hate or to destroy.
We have come into being
To praise, to labor, and to love.
Compassionate God, bless the leaders of all nations
With the power of compassion.
Fulfill the promise conveyed in Scripture:
I will bring peace to the Land,
And you shall lie down, and no one shall terrify you.
I will rid the Land of vicious beasts
And it shall not be ravaged by war.
Let love and justice flow like a mighty stream.
Let peace fill the earth as the waters fill the sea.
And let us say: Amen.

Psalm 51

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A psalm of David, when Nathan the prophet came to him after he had come to Bathsheba. Have mercy upon me, O God, as befits Your faithfulness; in keeping with Your abundant compassion, blot out my transgressions. (51:1-3)

When President Clinton was embroiled in the Monica Lewinsky scandal, as the question of impeachment was swirling around and before the President had made any statement of contrition, the Reverend Billy Graham famously appeared on the “Today” show and said, “I forgive him.”

The Clinton/Lewinsky story resonates with the Biblical story of David and Batsheva, in which David slept with Batsheva, then married to Uriah, and upon discovering that she was pregnant, brings Uriah back from a battle to sleep with his wife and thus cover up the adultery. Uriah refuses to sleep with her, saying “[Your soldiers] are camped out in the open, how can I go home and eat and drink and sleep with my wife?” Thereupon, David sends him back to the battle with a note to the general to place Uriah in the front line, and then fall back and let him be killed. David was later told by his prophet Nathan that God would forgive him, but only after Nathan condemned him for what he had done and David, as related in 2 Samuel 11 and in this Psalm, acknowledged his guilt.

I have always been troubled by the fact that the Rev. Graham forgave the President even before he admitted that his actions were wrong. The Rev. Jesse Jackson, on the other hand, didn’t come out publicly in support of the president for several more days, until the president’s “I have sinned” speech. The example of King David demonstrates that one needs to fully acknowledge one’s guilt before the process of repentance and restoration can begin.

Psalm 50

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For Mine is every animal of the forest, the beasts on a thousand mountains. I know every bird of the mountains, the creatures of the field are subject to Me. (50:10-11)

I recently saw the movie “Noah” starring Russell Crowe as the title character. One of the fascinating aspects of the movie was how it wove in material from two distinct Biblical schools of thought regarding the relationship between human beings and the earth. Genesis 1:28 says, “God said to [the first human beings], “Be fertile and increase, fill the earth and master it; and rule the fish of the sea, the birds of the sky, and all the living things that creep on earth.” Genesis 2:15 says, “The LORD God took the man and placed him in the garden of Eden, to till it and tend it.” Genesis one believes that nature is subservient to the needs of human beings, while Genesis 2 believes that we a placed on earth to take care of God’s creation.

This Psalmist clearly believes that creation belongs to God, not to human beings. The Biblical verb yada’, “to know,” implies a close, intimate relationship between subject and object. It is a way of saying that God cares about each and every living being in the natural world. By implication, if God cares about the well-being of the animals, God must also care about the well-being of their habitat, our environment.

On a recent visit to Aquinas College in Grand Rapids, I saw this theology in action as I learned about their extensive student-initiated recycling program. Trash cans have been removed from the classrooms because that encourages thoughtless discarding. Instead, they place a trash can in each main hallway next to the recycling bins for glass, metal, paper, plastic, electronics, and a bin for donation items. They aggressively seek to reduce the purchase of items with excess packaging material, and ask students, faculty, and departments to sign a “zero-waste initiative” pledge. Yishar Koah to Aquinas College for living out their faith!

Psalm 49

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Do not be afraid when a man becomes rich, when his household goods increase. (49:17)

The second paragraph of the Shema (Deuteronomy 11:13-21) speaks of material blessings, but typical of such Torah material, it speaks about the recipient of such blessings in the second person plural, rather than singular. The community is blessed with rain and fertility, not the individual. There might be many reasons that an individual may become wealthy: Intelligence, business acumen, hard work, family connections, and just plain good luck. An individual who fails to prosper might be making poor choices or business decisions, might not be working hard enough, or might simply have run into bad luck. It is not the case, nor should it be, that God micromanages the economy so that good people consistently accumulate more wealth than bad people.

Why, though, does the Psalmist say, “Do not be afraid …”? What is there to fear? The Psalmist is sharing with us a very useful tidbit of theology … do not be afraid that your relative lack of prosperity compared with your rich neighbor is a sign that God loves your neighbor and hates you. Individual prosperity or success is not in and of itself a sign of God’s blessing any more than individual poverty or failure is a sign of God’s curse. A world in which one could easily rank people’s relative worth in God’s eyes based on their pocketbooks would indeed be a world to fear. It would be no different than the Nazi’s ranking of people’s relative worth based on the color of their skin and eyes, with blond-haired, blue-eyed aryans on top.

When a person becomes rich, heavy with household goods, that is the time to rejoice in your neighbor’s good fortune and hope that the community, its cultural and religious and social institutions, its hospitals and libraries and schools, and its communal celebrations, are the recipients of tzedakah (charitable) contributions!

Psalm 48

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We meditate, O God, upon Your love. (48:10)

The word translated ‘meditate’ also carries the meaning ‘to be silent.’ My process in writing these Psalm reflections is to read the Psalm in Hebrew and in at least one English translation. I keep looking at the verses, reviewing the words and phrases for as much time as it takes for one of the verses to jump out at me. I then sit quietly with that verse until it tells me why it has captured my attention. Meditation can be a process of clarifying one’s intentions.

The mind is normally very active. Every though leads to another thought. When an idea strikes us, we pursue that idea until it leads to some sort of action, either until it begin to bore us or until another thought hijacks our attention and the process begins again.

Meditation is a practice of not chasing the thoughts. When you give thoughts attention, they becomes like toddlers, demanding more and more attention. Imagine the thoughts as puffs of smoke. Give them no attention and they will drift away and evaporate (note that this should be treated as a practice of meditation, not child-rearing!). In the stillness of a mind that ceases to chase its own tail, so to speak, the message that is the most beloved, the closest to God’s love, will expand.

There is no magic in this practice. There are no hidden, secret messages from God being revealed from a Divine external source. You already know the answer, just as you already have experienced moments of God’s love. The practice of silence and meditation is merely a means of opening you up to wisdom that you have had all along.