Protest is one of the most powerful, and oldest, tools at our disposal for Tikun Olam; Repairing the World. When we perceive injustice it is our duty to stand up to those responsible - whether they be witting or unwitting participants- and urge them to change their course. Protest can take many different forms. Sometimes it simply requires one to propose an alternative to, or speak calmly with, their government and leaders. Other times - if for instance the injustice continues to go unaddressed for a sustained period of time - it may be required to take on a more disruptive form.
Over the past year or so, two large-scale and disruptive, protest movements have emerged. First is the global environmental movement which often falls under the banner of Extinction Rebellion. They promote “non-violent civil disobedience” in an attempt to encourage governments to take action over climate change. Their acts of protest have included closing five major bridges across the River Thames, planting trees in the middle of Parliament Square and super-glueing themselves to the gates of Buckingham Palace as they read a letter to the Queen.
The second protest movement, having recently been re-energised by the unjust killing of a black man, Geroge Floyd, by a white police officer, is Black Lives Matter. Like Extinction Rebelion, they embody the, “practice [of] justice, liberation, and peace in our engagements with one another.” They promote mass-public protest and will carry these out, even if denied the necessary legal permissions to do so. Black Lives Matter seeks to challenge an unjust system where, “black lives are no longer systematically targeted for demise.”
A short aside: Some violence, including rioting and looting, has taken place at the locations of protests organised by Black Lives Matter. As the adherents to the movement make clear,
The type of peaceful protests, such as those organised by Extinction Rebellion and Black Lives Matter should be supported and embraced by Jewish communities. Rabbi Abraham Joshua Heschel, who participated in the Selma to Montgomery March for black voting rights, pointed out that,
This week’s Torah portion is Korach and features his infamous rebellion, along with his adherents, against Moshe and his brother Aharon. Bamidbar (Numbers) Chapter 16 tells how Korach and, “250 men of stature from the Children of Israel” confronted them saying, “Too much is yours! Indeed, the entire community, the entirety of them, are holy, and in the Midst of the Eternal! Why then do you exalt yourselves over the assembly of God?”
It is understandable that Korach feels frustrated with the Isrealite system of leadership and power; a system that, at least in successive generations, will favour blood-line over merit. Korach and his followers appear to be protesting two issues; Moshe’s apparent self-promotion as leader of the Isrealites and that Aharon and all his male descendants are to be designated the Priesthood. Why should the title and role of Kohen - a role that arguably brings one into the innermost sanctum of God - be dictated by desendency alone? Afterall, back in Shemot (Exodus) God said of all the Children of Israel that, “you shall be to me as a kingdom of priests, a holy nation”. Surely Korach is simply protesting against a power imbalance and seeks equality for all Isrealites? If so, how can we reconcile Korach’s actions with his downfall at the hands of God just 33 verses later?
The scholar Everett Fox points out that Korach, as Moshe and Aharon’s first cousin, may have had less than pure motives for his protest. Rather jealousy might have been his primary motivator since, as his father was older than his cousins, he felt he should have headed the priestly line. What Korach really wanted was to promote himself to a position of power whilst retaining the unfair status quo of the rest of the Isrealites. Perhaps Korach had to fail because he sought power for himself and not equality for all!
Though the idea of power and status, as passed through one’s bloodline, appears to be met with increasing unpopularity, it has been a key feature of human societies for thousands of years. For some it is a link to the past whilst others see it as a continuing injustice.
Reform communities, committed to equality, do not differentiate between Jews based on their ancestry and so the unique roles assigned to those of priestly descent are not practised in our synagogues and Jewish spaces.
My reading of Korach prompts me to consider my own inherited privileges and advantages over others. It also reminds me to check my own ego as I try to both forward my own agenda as well as attempting to be an ally for those who are suffering. Surely these are the foundations of protest that lead to justice and equality.
Shabbat shalom.
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Delivered at The Wimbledon Synagogue, 20 June 2020.
Over the past year or so, two large-scale and disruptive, protest movements have emerged. First is the global environmental movement which often falls under the banner of Extinction Rebellion. They promote “non-violent civil disobedience” in an attempt to encourage governments to take action over climate change. Their acts of protest have included closing five major bridges across the River Thames, planting trees in the middle of Parliament Square and super-glueing themselves to the gates of Buckingham Palace as they read a letter to the Queen.
The second protest movement, having recently been re-energised by the unjust killing of a black man, Geroge Floyd, by a white police officer, is Black Lives Matter. Like Extinction Rebelion, they embody the, “practice [of] justice, liberation, and peace in our engagements with one another.” They promote mass-public protest and will carry these out, even if denied the necessary legal permissions to do so. Black Lives Matter seeks to challenge an unjust system where, “black lives are no longer systematically targeted for demise.”
A short aside: Some violence, including rioting and looting, has taken place at the locations of protests organised by Black Lives Matter. As the adherents to the movement make clear,
“[If] you want to be a cheater and go ahead and take what we’re trying to do, something is wrong with you. Because what we’re trying to do is stand up for the basic right of humanity [...] and we’re trying to do it in a peaceful way.”Rioters are rioters, looters are looters, and protesters are protestors. Importantly, our outrage must always prioritise human lives and suffering over damage to physical property.
The type of peaceful protests, such as those organised by Extinction Rebellion and Black Lives Matter should be supported and embraced by Jewish communities. Rabbi Abraham Joshua Heschel, who participated in the Selma to Montgomery March for black voting rights, pointed out that,
“There is nothing new about this kind of civil disobedience. It was evidenced sublimely in the refusal of Shadrach, Meshach and Abednego to obey the laws of Nebuchadnezzar, on the ground that a higher moral law was at stake.”Protest, even by our biblical leaders against God’s perceived injustices, are a mainstay of the Tanakh and it’s teachings.
This week’s Torah portion is Korach and features his infamous rebellion, along with his adherents, against Moshe and his brother Aharon. Bamidbar (Numbers) Chapter 16 tells how Korach and, “250 men of stature from the Children of Israel” confronted them saying, “Too much is yours! Indeed, the entire community, the entirety of them, are holy, and in the Midst of the Eternal! Why then do you exalt yourselves over the assembly of God?”
It is understandable that Korach feels frustrated with the Isrealite system of leadership and power; a system that, at least in successive generations, will favour blood-line over merit. Korach and his followers appear to be protesting two issues; Moshe’s apparent self-promotion as leader of the Isrealites and that Aharon and all his male descendants are to be designated the Priesthood. Why should the title and role of Kohen - a role that arguably brings one into the innermost sanctum of God - be dictated by desendency alone? Afterall, back in Shemot (Exodus) God said of all the Children of Israel that, “you shall be to me as a kingdom of priests, a holy nation”. Surely Korach is simply protesting against a power imbalance and seeks equality for all Isrealites? If so, how can we reconcile Korach’s actions with his downfall at the hands of God just 33 verses later?
The scholar Everett Fox points out that Korach, as Moshe and Aharon’s first cousin, may have had less than pure motives for his protest. Rather jealousy might have been his primary motivator since, as his father was older than his cousins, he felt he should have headed the priestly line. What Korach really wanted was to promote himself to a position of power whilst retaining the unfair status quo of the rest of the Isrealites. Perhaps Korach had to fail because he sought power for himself and not equality for all!
Though the idea of power and status, as passed through one’s bloodline, appears to be met with increasing unpopularity, it has been a key feature of human societies for thousands of years. For some it is a link to the past whilst others see it as a continuing injustice.
Reform communities, committed to equality, do not differentiate between Jews based on their ancestry and so the unique roles assigned to those of priestly descent are not practised in our synagogues and Jewish spaces.
My reading of Korach prompts me to consider my own inherited privileges and advantages over others. It also reminds me to check my own ego as I try to both forward my own agenda as well as attempting to be an ally for those who are suffering. Surely these are the foundations of protest that lead to justice and equality.
Shabbat shalom.
---
Delivered at The Wimbledon Synagogue, 20 June 2020.
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